Modern ethnicities
68-598: Toposa may refer to: the Toposa people the Toposa language Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with the title Toposa . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Toposa&oldid=933215294 " Category : Disambiguation pages Hidden categories: Short description
136-567: A semi-arid climate region bordering Lake Turkana in the east, Pokot , Rendille and Samburu people to the south, Uganda to the west, South Sudan to the north-west ( Didinga and Toposa ) and Ethiopia to the north. According to the 2009 Kenyan census , Turkana number 1,016,174, or 2.14% of the Kenyan population, making the Turkana the third largest Nilotic ethnic group in Kenya, after
204-761: A British colonial regiment. In the KAR, Turkana soldiers served against Italian forces in the East African campaign . After World War II, a number of Turkana people were forcibly relocated to the Turkana District by the colonial administration. Traditionally, both men and women wear wraps made of rectangular woven materials and animal skins. Today, these clothes are normally purchased, having been manufactured in Nairobi or elsewhere in Kenya. Often, men wear their wraps similar to tunics, with one end connected with
272-462: A brushwood pen. Due to changes in the climatic conditions, most Turkana has started changing from the traditional method of herding cattle to agro-pastoralism. No clear boundary is drawn between the sacred and the profane in Turkana society. In this regard, Turkana traditional religion is not differentiated from Turkana social structure or epistemological reality—the religion and the culture are one. The Turkana are pastoralists, whose lives are shaped by
340-657: A group that were resting after working in a collectively-owned field, and took 300 head of cattle and 400 goats or sheep. 49 women, 4 children and 5 men were killed, while others were wounded. Nadapal , just across the border in Kenya , is a fertile area in which many Toposa took refuge during the civil war. With the end of the conflict, some Kenyans wanted the Toposa of the Nadapal area to return to South Sudan. The Toposa resisted, perhaps in part because they felt that tribes such as
408-408: A longtime ally of the Turkana, have sometimes been known to gift sorghum to the Turkana. Houses are constructed over a wooden framework of domed saplings on which fronds of the doum palm ( Hyphaene thebaica ), hides or skins, are thatched and lashed on. The house is large enough to house a family of six. Usually, during the wet season, they are elongated and covered with cow dung. Animals are kept in
476-556: A more conciliatory approach to the Toposa. In 1985–1986 the SPLA attacked the civilian population of the Toposa, which it deemed "hostile". From 1987 the SPLA began an attempt to improve relations with the civilians. By 1988 some of the SPLA fighters were Toposa. The Sudan Armed Forces sought to exploit traditional tensions between the Toposa and the Dinka people , to whom many of the SPLA leaders belonged, by supplying arms and ammunition to
544-527: A more prominent role in resolving disputes. The Governor of Eastern Equatoria, who took office in May 2010, is former Brigadier General Louis Lobong Lojore . He is a Toposa from Kapoeta East County. Turkana people Diaspora Performing arts Government agencies Television Radio Newspapers The Turkana are a Nilotic people native to the Turkana County in northwest Kenya ,
612-423: A remedy for a child's illness, or who can properly bless the families at a wedding. The ngimurok in each area receives direct revelations from Akuj, who is still directly active and concerned with the creation. These ngimurok do not speak or receive messages through an intermediary god or spirit through possession. While ancestor possessions are common in Turkana, they normally occur among younger people at
680-410: A result of internal differences, leading to the emergence of distinct independent groups. The Turkana people emerged as a victorious group in the subsequent conflict, which led to enmity between the Turkana and other Ateker cluster groups, who formed military alliances against the Turkana. The Turkana emerged victorious again by co-opting young people from conquered groups. The military power and wealth of
748-590: A ritual center at Loyooro River . For seasonal grazing they migrate to Moruangipi and sometimes east into the Ilemi Triangle . Toposa people also live in the southeast of Jonglei State. Their main settlements include Kapoeta , Riwoto and Narus . The land is semi-arid and rugged, with hills and ridges separated by shallow plains and seasonal streams. Vegetation is limited to shrubs and short grass. The Toposa mainly rely on cattle, sheep and goats, from which they obtain milk, blood, meat and leather. During
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#1732772591814816-522: Is an important aspect of Turkana culture. Goats , camels , donkeys and zebu are the primary herd stock utilized by the Turkana people. In this society, livestock functions not only as a milk and meat producer but as a form of currency used for bride-price negotiations and dowries. Often, a young man will be given a single goat with which to start a herd, and he will accumulate more via animal husbandry. In turn, once he has accumulated sufficient livestock, these animals will be used to negotiate for wives. It
884-605: Is different from Wikidata All article disambiguation pages All disambiguation pages Toposa people The Toposa are a Nilotic ethnic group in South Sudan , living in the Greater Kapoeta region of Eastern Equatoria state . They have traditionally lived by herding cattle, sheep and goats, and in the past were involved in the ivory trade . They have a tradition of constant low-level warfare, usually cattle raids, against their neighbors. During
952-592: Is much concern over protecting one's family and oneself from the evil of the Ekipe. Turkana Christians and missionaries equate ekipe with the biblical character of the Devil or Satan and this has shifted more traditional understandings of ekipe away from “an evil spirit” to “The Evil one”. Turkana religious specialists, ngimurok , continue to act as intermediaries between living people and ancestors and also help in problem-solving in communities. The Arabs also brought Islam to
1020-401: Is not uncommon for Turkana men to lead polygynous lifestyles since livestock wealth will determine the number of wives each can negotiate for and support. Livestock also plays an important part in interactions between the Turkana and other neighboring groups and is an important aspect of warfare in the region. Raids are not unusual in Turkana society and most of the time raids are conducted it
1088-536: Is now Uganda and Maji ran through Toposa territory, not because it was the shortest route, but because it had dependable year-round water and donkeys could be readily obtained to carry ivory. Another route ran from Maji by way of Obawok, North Lafit , Lafon and the Badigeru swamp to the Nile . The ivory trade brought arms and ammunition from Ethiopia into Toposa territory, and these were used in joint cattle raids with
1156-410: Is only through proper relationships with God (Akuj) and the ancestors, proper protection from evil, and participation in the moral economy of the community that one can be blessed. Essentially, Turkana believes in the reality of a Supreme Being named Akuj. Not much is known about Akuj other than the fact that he alone created the world and is in control of the blessings of life. There is also a belief in
1224-635: Is orally transmitted through songs, dance, music, poems and folklore. The Roman Catholic Diocese of Torit has been actively proselytizing among the Toposa, with some success. The Toposa belong to what has been called the "Karamojong cluster", which includes the Karamojong people of Uganda, the Dongiro people and Jiye people in south eastern South Sudan and south western Ethiopia, and the Turkana people of Kenya. The Toposa say that they originated in
1292-531: Is the only natural sweetener available in traditional diets. While the Turkana mainly rely on pastoralism they also cultivate some of their food. Multiple studies have made note of sorghum cultivation in Turkana society. One such study, Sorghum Gardens in South Turkana: Cultivation among a Nomadic Pastoral People, notes that, while sorghum cultivation is quite productive, it is more limited by environmental factors than pastoralism. The Jie,
1360-548: Is to steal cattle from neighboring groups such as the Taposa and the Pokot. In some cases, such raids have led to intense conflict in which dozens or even hundreds of people are injured or killed. In his book, Cattle bring us to our enemies: Turkana ecology, politics, and raiding in a disequilibrium system, J. Terrence McCabe cites several incidents in which raiding caused several deaths. McCabe notes that such raids often occur between
1428-469: Is used for walking and balance when carrying loads; the other, usually slimmer and longer, is used to prod livestock during herding activities. Women will customarily wear necklaces and will shave their hair completely which often has beads attached to the loose ends of hair. Men wear their hair shaved. Women wear two pieces of cloth, one wrapped around the waist while the other covers the top. Traditionally leather wraps covered with ostrich eggshell beads were
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#17327725918141496-697: The Dinka and Nuer resented the Toposa backing of the Government of Sudan during the civil war, and they would therefore be treated as an unwelcome minority in Eastern Equatoria . There were ongoing clashes between the Toposa and Turkana in this area. A May 2010 report said the fighting between Toposa and Turkana had claimed over 40 lives and about 4,000 livestock had been stolen. It also said that George Echom , Deputy Governor of Eastern Equatorial State, had claimed that Nadapal belonged to South Sudan. A 1982 report said there were 105,000 speakers of
1564-611: The Kalenjin and the Luo , slightly more numerous than the Maasai , and the tenth largest ethnicity in all of Kenya. Although this figure was initially controversial and rejected as too large by the then Planning Minister Wycliffe Oparanya , a court ruling (February 7, 2012) by Justice Mohammed Warsame stated that the Kenyan government accepts the 2009 census figures for Turkana. They refer to themselves as ŋiTurkana (i.e. ngiTurkana, meaning
1632-631: The Losolia Mountains in Uganda, moving away during a severe drought that killed both people and animals. A mortal quarrel between the Lwo and Tap (ancestors of the Taposa) people was thought to have upset the harmony of all life in northern Uganda, causing a great famine in 1587–1623. People were forced to move away for great distances, and those who remained were reduced to cannibalism. After leaving
1700-660: The Suri people of Ethiopia, increased drastically. Internally Displaced People (IDPs) moving through Toposa territory were subject to harassment by Toposa militia or bandits. Kapoeta , a town in Toposa country, had been captured by the SPLA on 25 February 1988. The government armed the Toposa so they could fight the SPLA and also fight their traditional rivals the Lotuko people . In March 1992, Toposa militia staged attacks on relief columns attempting to bring supplies into Kapoeta . Refugees escaping from Pochalla , which had fallen to
1768-590: The Turkwel River and Kerio River . When these rivers flood, new sediment, and water extend onto the river plain that is cultivated after heavy rainstorms, which occur infrequently. When the rivers dry up, open-pit wells are dug in the riverbed; these are used for providing water to the livestock and also for human consumption. There are few, if any, developed wells for community and livestock drinking water, and often families must travel several hours searching for water for their livestock and themselves. Livestock
1836-464: The 1600s, the Turkana basin had been fully occupied by the Turkana and their allies. Subsequently, there was a period of relative peace among the indigenous ethnic communities of the region, which lasted until the onset of the European colonization of Africa. There were, however, sporadic skirmishes between the Turkana and Arab , Swahili , and Abyssinian slave raiders and ivory traders. During
1904-479: The Marakwet for tobacco. The Turkana buy tea from the towns and make milk tea. In the morning, people eat maize porridge with milk, while for lunch and dinner, they eat plain maize porridge (nang'aria) with a stew. Zebu is only eaten during festivals, while goat is consumed more frequently. Fish is taboo for some of the Turkana clans (or brands, ngimacharin ). After the hunt, men go out again to gather honey, which
1972-622: The Ngichuuro, divided into the Ngilukumong, Ngiwoyakwara, Ngikamatak, Ngibilai, and Ngikebotok. They are mainly semi-nomadic pastoralists, and are noted for raising camels and weaving baskets. In their oral traditions, they designate themselves the people of the grey bull , after the Zebu , the domestication of which played an important role in their history. In recent years, development aid programs have aimed at introducing fishing among
2040-660: The Office of the President, First Governor of Turkana County and former Member of Parliament for Turkana South), Former Kenyan Ambassador to Thailand, H.E. Dr. Richard Titus Ekai; Former Minister of Labour, Hon. John Kiyonga Munyes - MP; and Hon. Ekwee Ethuro , Former Speaker of the Senate and former MP for Turkana Central. The Turkana entered Turkana basin from the north as one unit of the Ateker confederation. This cluster split as
2108-505: The SPLA started a policy of "deliberate and arbitrary killing of civilians of Toposa ethnicity around Kapoeta ... in retaliation for the involvement of Toposa pro-government militia in the capture of Kapoeta and subsequent attacks on refugees fleeing the town". By the late 1990s, serious efforts were being made to reduce ethnic tensions. The Inter-African Bureau for Animal Resources sponsored harmonization workshops and meetings to resolve and prevent conflicts among pastoralist communities such as
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2176-630: The Second Sudanese Civil War (1983–2000) 21-69 the Toposa helped the Sudan People's Liberation Army (SPLA) at times, and at other times helped the Government of Sudan . After the war, sporadic clashes with neighboring tribes continued. The Toposa way of life is slowly being modernized and traditional social organization is eroding. The Toposa people live in Greater Kapoeta , beside the Singaita and Lokalyen rivers, and have
2244-497: The Sudanese government, were attacked by Toposa militia as they made their way to Kapoeta. On 28 May 1992, the government regained Kapoeta in a surprise attack. The Toposa militia, with their knowledge of the terrain, played a central role. The evacuated civilians from Kapeota moved south to Narus, and from there over 20,000 went on to Lokichokio in Kenya, including 12,500 unaccompanied minors. According to Amnesty International,
2312-768: The Swahili on neighbouring people. The government of the Anglo-Egyptian Sudan "pacified" the Toposa territory in 1926/1927. Around the same time, the British East African government established posts in northern Turkanaland to the south. With steadily tightening restrictions, by the early 1930s the Toposa were the main remaining traders in ivory in the southern Sudanese lowlands. The Toposa country remained part of Sudan when that country became independent in 1956. The First Sudanese Civil War , which lasted from 1955 until 1972, had some impact on
2380-492: The Toposa and their neighbors. The participants in a Didinga -Turkana-Toposa- Nyangatom women's workshop in February 2000 undertook responsibility for discouraging further livestock rustling and raiding between the communities. The role of women, willing to cross the boundaries and unilaterally initiate peace talks, is without precedent and has been crucial. The Catholic Diocese of Torit was active in resolving conflicts among
2448-608: The Toposa language, including 95,000 along both sides of the Zingietta and Lokalyen rivers, and 10,000 in Ethiopia. More recent reports give a much higher population. In recent times, improvements have been made in health care, water supply and veterinary services. Many of the Toposa children now attend school in Narus and Natinga . These changes are profoundly affecting the traditional social organization. Women are starting to take
2516-544: The Toposa turned increasingly to Maji in Ethiopia as a market for their ivory. Before World War I, Ethiopian influence stretched westward to the Kidepo River and beyond, and the ivory trade in this area was unaffected before 1927. The Toposa developed close relations with Swahili traders, and intermarriage was common. The Toposa language became a lingua franca to the west of Lake Rudolf and throughout most of Eastern Equatoria. The trade route between Mbale in what
2584-607: The Toposa, and conflicts between the Toposa, Didinga and Buya , and the Toposa Development Association had been established to promote development and peacebuilding among the Toposa. There has been a long history of conflict between the Toposa of Namorunyang and the Didinga of Budi County . In the dry season the Toposa would drive their cattle to the Didinga Hills for water and pasture until
2652-478: The Toposa. The firearms were used both to protect and increase wealth in animals, and became a symbol of wealth in themselves. During the 1990s the government of Sudan issued at least 50,000 small arms to the Toposa. In 1992 an AK-47 supplied by the government could be traded for ten cows, or the SPLA would provide G3 rifles in exchange for the AK-47s. Raids by the now well-armed Toposa on their neighbors, such as
2720-410: The Toposa. The Second Sudanese Civil War , breaking out in 1983, had a massive impact. During the Second Sudanese Civil War (1983–2005) the Toposa helped the Sudan People's Liberation Army (SPLA) at times, and at other times helped the Government of Sudan. The Toposa took a pragmatic approach, ostensibly siding with whoever gave them the most food and weapons. The SPLA alternated between violence and
2788-614: The Turkana (a taboo in some sections of The Turkana society) with very limited success. Famous Turkana include Paul Ereng , the 1988 800m Olympic Champion and 800m former indoor world record holder, supermodel Ajuma Nasenyana , Ikal Angelei (winner of THE GOLDMAN ENVIRONMENTAL PRIZE) Ekaale Epakan an award-winning human rights defender and a dedicated champion of change, not only in Turkana County but also beyond its borders, and key Kenyan government officials, including Josphat Koli Nanok (the current Deputy Head of Public Service in
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2856-469: The Turkana and the Pokot and that raiding seems to have increased in intensity over the last few years. Turkana relies on their animals for milk, meat, and blood. Wild fruits are gathered by women from the bushes and cooked for 12 hours. Slaughtered goats are roasted on a fire. Roasting is the favored method for preparing meat. The Turkana often trade with the Pokots for maize, beans, and vegetables, and with
2924-610: The Turkana increased in what is now the northern plains of Turkana. Turkana tradition often states that the cultivation of Zebu cattle and the rise of the diviners ( ngimurok ) allowed the Turkana to accrue such wealth and power. Both Zebu and the ngimurok continue to play an important role in Turkana culture today. The establishment of the Turkana people developed as a distinct group which expanded southwards conquering ethnic nations south of its borders. The Turkana people easily conquered groups it came in contact with by employing superior tactics, weapons, and military organization. By
2992-478: The Turkana, or people of Turkan) and to their land as "Turkan". The language of the Turkana , an Eastern Nilotic language, is also called Turkana; their own name for it is ŋaTurkana or aŋajep a ŋiTurkana . The ethnic group as a whole is composed of two major divisions, each of which is composed of further territorial sections. The major divisions are the Ngimonia, divided into Ngisir and non-Ngisir sections; and
3060-509: The Turkana. Toposa and Jiye were enemies". Women are expected to remain at home farming, cooking, raising children and caring for the elderly. This division of labour can be inefficient. When an NGO introduced ox cultivation, at first they decided it would be easier to have men undertake the ploughing, although cultivation was women's work, than to have women intrude into the men's world of animal husbandry. Later they decided that women should be allowed to plough, but councils of elders rejected
3128-569: The advent of the Abyssinians even the idea of 'the Chief' was entirely unknown to the Topotha; the affairs of section and nation were regulated by the leaders of the ruling class, next but one above the warrior class... Gifted individuals such as Tuliabong or Lotukol, himself an elder, might by their force of character or prowess come to exercise unusual sway; but this was purely personal and there
3196-548: The clan or community are made in meetings attended only by the men, traditionally held in the dark hours before the dawn. Matters of war and peace are decided by the sections councils of the elders, and the elders have sacral power over rain and drought. Captain King, a soldier of the Anglo-Egyptian Condominium who conquered the Toposa and ruled them for sixteen years, wrote: "There seems no doubt that prior to
3264-476: The community, and ngikapilak , who specialize in pronouncing very strong curses employing the use of body parts from those recently deceased, but these are not included in the term emuron . Ngimurok are the people that Akuj and the Fathers speak to in dreams; they are also the ones who can communicate with the ancestors to discern what sort of animal sacrifice is needed to restore peace, bring rain, find
3332-744: The exception of the Jie , with whom they occasionally allied themselves against the Karamajong and the Dodoth . Karamajong similarly made war on all their neighbors with the exception of the Dudoth, with whom they occasionally allied themselves against the Jie. Jie claim friendship with the Toposa, but since they have no common boundaries this would have been of little importance. Toposa and Donyiro did not fight each other, and are known to have formed an alliance against
3400-431: The existence of ancestors, ngipean or ngikaram , yet these are seen to be malevolent, requiring animal sacrifices to be appeased when angry. When angered or troubled, the ancestors will possess people in the family in order to verbally communicate with their family. There is also the recognition of “The Ancestor”, Ekipe, who is seen as much more active in the everyday lives of people, yet only in negative ways. There
3468-429: The extreme climate in which they live. Each day, one must seek to find the blessings of life—water, food, livestock and children—in a manner that appeases the ancestral spirits and is in harmony with the peace within the community. Properly following the traditions ( ngitalio ) in daily life will certainly lead to blessings. Blessings are understood to be an increase in wealth, whether livestock, children or even food. It
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#17327725918143536-513: The family and the community. There are various types of diviners differentiated by the emuron’s source of revelation. According to Barrett, the “true diviners,” also known as the “diviners of God”, are the most respected of the ngimurok because they receive revelations directly from Akuj, normally through dreams. These “true diviners” follow in the pattern of the most famous Turkana ngimurok , Lokerio and Lokorijem. The latter regularly received dreams from Akuj, supposedly informing him of
3604-568: The heartland of the original group the ancestors of the Toposa settled at Losilang for a while, then drifted north in search of grazing. At Loyoro one group, the Nyangatom or Dongiro, went east, while the Mosingo and Kor sections of the Toposa, under pressure from the Turkana, moved west and had settled in Kapoeta by 1830. The Lotuho have a tradition that their glorious kingdom of Imatari
3672-634: The home, so that the ancestor can communicate their message to those in the home. The emuron would then be consulted as to what should be done. Ngimurok are not known as people who are normally possessed. Apart from the ngimurok , there are also important clan rituals in Turkana that represent the acknowledgment and transitions of life force. The most important rituals are the birth rituals (aikido), male and female initiation rituals (aspen and akinyonyo; these do not include circumcision), marriage rituals (Akuuta), annual blessing sacrifices (Apiaret an awi), and death rituals (Akinuuk). Each of these rituals
3740-583: The ivory trade in the late 19th and early 20th century. When Muhammad Ahmad established the Mahdiyya in 1881 the effect was to almost stop trade in ivory through Sudan to the north. Instead, exports began flowing through Ethiopia. As the British established a presence in Sudan and East Africa in the 1890s, they imposed regulations preventing export through their territory of immature or female ivory. In response,
3808-630: The late 19th and early 20th centuries, the British Empire gradually expanded across East Africa , coming into conflict with the Turkana. In 1926, the British colonial administration in Kenya "effectively gained control" over the Turkana people and forcibly confined them to the Turkana District. During the First and Second World Wars , Turkana recruits enlisted in the King's African Rifles (KAR),
3876-569: The location of British colonialists during early 20th century, and the former is said to have used the power and knowledge of God to divide Lake Turkana so that Turkana warriors could walk across the lake to raid camels. These ngimurok of God can still be found throughout Turkana, each in their own territory, alongside specialized ngimurok who have received specific abilities to read tea leaves, tobacco, intestines, shoes, stones, and string. There are also hidden evil specialists, ngikasubak , who use objects in secret to work against people in
3944-500: The norm for women's undergarments, though these are now uncommon in many areas. The Turkana people have elaborate clothing and adornment styles. Clothing is used to distinguish between age groups, development stages, occasions, and the status of individuals or groups in the Turkana community. Today, many Turkana have adopted western-style clothing. This is especially prominent among both men and women who live in town centers throughout Turkana. The Turkana rely on several rivers, such as
4012-475: The notion. However, Toposa elders have limited power and the NGO went ahead and trained some women in ox ploughing, mostly widows and orphans. The experiment ended in 1985 when rebel forces arrived in the area, a disaster the elders naturally attributed to letting women manage cattle. There is no clear political organization among the Toposa, although respect is paid to elders, chiefs and wise men. Most decisions about
4080-427: The other end over the right shoulder, and carry wrist knives made of steel and goat hide. Men also carry stools (known as ekicholong ) and will use these for simple chairs rather than sitting on the hot midday sand. These stools also double as headrests, keeping one's head elevated from the sand, and protecting any ceremonial head decorations from being damaged. It is also not uncommon for men to carry several staves; one
4148-449: The people and hence the men wear the cap whether they are Muslims or not. As in most African traditional religions, traditional religious specialists in Turkana are present and play an active role in almost every community event. Ngimurok help to identify both the source of evil, sickness, or other problems that present themselves and the solution or specific cure or sacrifice that needs to take place in order to restore abundant life in
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#17327725918144216-492: The rains began in Toposa land. In the past, this practice was carried out by agreement between the two communities, with a gift being made in exchange for the right to access the pasturage. With the proliferation of guns and breakdown of order during the civil war, the traditional protocols were ignored and violence became common. In May 2007 Toposa tribesmen of Namorunyang raided the Ngauro Payam of Budi County , attacked
4284-543: The rainy season. The Toposa language is a Nilotic language . It belongs to the Turkana group, which also includes Karamojong of Uganda, Nyangatom of Ethiopia and Turkana of Kenya. The Turkana and Toposa languages are so close that they are mutually intelligible. Other names for the Toposa language are Akara, Kare, Kumi, Taposa and Topotha. The Toposa economy and social life revolves around herding livestock, including cattle, camels, donkeys, goats and sheep. The Toposa also pan for gold and other precious minerals in
4352-489: The stream beds. Boys are first given care of goats and sheep, then graduate to looking after cattle when they come of age. They may travel considerable distances seeking water and pasturage. Possession of cattle, along with possession of a loaded gun, are the main measures of status and wealth. Cattle are central to Toposa culture. The Toposa have always competed for water and pasturage with their neighbors, and have always engaged in cattle rustling. The traditional Toposa weapon
4420-607: The wet season the animals graze near the villages. When the rains end, the men take the herds to dry season pasturage then slowly bring them back, grazing along the way, to arrive in the village when the next rainy season starts. Some areas of good pasturage cannot be used because of lack of drinking water. The women also engage in limited agriculture in the river valleys. The main crop is sorghum , grown on fertile clay soils. Depending on conditions there may be severe shortages or large surpluses. The Toposa country has low, unpredictable rainfall. The streams are torrential, flowing only in
4488-401: Was a long throwing spear, used in raids in conjunction with a shield. The attacker would run forward zigzagging to dodge missiles, hurl his spear and then retreat, ready to ambush a pursuing enemy. The Toposa share the habit of constant low-level warfare, mainly to capture cattle, with their neighbors. According to P.H. Gulliver, writing in 1952, " Turkana made war on all their neighbours with
4556-610: Was destroyed by the Toposa some time around the start of the nineteenth century. An exiled king of the Lotuho had taken refuge in Toposaland, alone apart from his dog. He returned with a band of Toposa who encircled the city. When the people took refuge in the king's palace, which had strong walls, the Toposa pushed over the walls. After the battle the Lotuhu dispersed to villages in their current territory. The Toposa became involved in
4624-445: Was no concept of it passing on his death to his son". The Toposa believe in a supreme being and in ancestral spirits, who may assist in overcoming problems such as drought or epidemics of disease among their herds. They believe that men originally lived with "Nakwuge" in the sky, but many slid down a rope to earth. The rope then broke, separating them from heaven. As of 2000, perhaps 5% of the population could read. The Toposa culture
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