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As the YK92 kingpin is laid to rest today in Lumakanda, Tiriki customs clash with modern norms. Elders warn the 'lit torch' meant to hunt his killers is too dangerous for the uninitiated.

LUMAKANDA, Kakamega — The final journey of former Lugari MP Cyrus Jirongo has morphed from a solemn send-off into a high-stakes cultural standoff. As thousands descend on Lumakanda today for his burial, elders from the Tiriki subtribe have issued a stern directive: if the controversial “avenging torch” ritual is performed to hunt down his alleged killers, women and children must flee the graveside.
This is not merely a funeral; it is a spiritual crime scene investigation. The decision to invoke the deep-seated Tiriki custom stems from the murky circumstances surrounding Jirongo’s death on December 13, following a collision with a Climax bus in Naivasha. For the elders, the official police narrative has failed to add up, prompting a turn to traditional justice.
According to Tiriki customs, when a prominent leader dies under suspicious circumstances, he is not buried as a victim, but as a warrior seeking retribution. Elders have proposed burying Jirongo with a lit torch and specific herbal concoctions known locally as njanwa.
Amos Wawire, a Bunyala elder, explained the gravity of the rite to local media. “If someone killed him, we will bury him with the torch fortified with ancient medicine. We will pronounce it seven times. The torch symbolizes illumination so the culprit never finds peace.”
However, this ritual comes with strict exclusionary zones. Elders have warned that the potency of the rites—meant to “switch off” the life of the conspirators when the torch extinguishes—is too volatile for women and children. “It has emerged that women and children may not be allowed to bury the late Cyrus Jirongo if he is to be buried with a torch,” a source close to the elders confirmed. The belief is that the spiritual fallout could inadvertently harm the vulnerable if they are present during the invocation.
The push for traditional retribution is fueled by glaring inconsistencies in the timeline of Jirongo’s death. The former Cabinet Minister, famed for his flamboyant leadership of the Youth for KANU '92 (YK92) lobby, died instantly when his Mercedes-Benz collided with a bus at Karai, Naivasha.
“His death hurt very many people,” a family representative noted, emphasizing that Jirongo had spent his final hours with high-profile friends, including National Assembly Speaker Moses Wetang’ula. The suddenness of the tragedy, combined with these unexplained details, has created a vacuum of trust that the DCI has struggled to fill.
The tension between modern law and traditional justice has spilled over into the political arena. In a surprising twist during the requiem mass, former Cabinet Secretary Moses Kuria offered to personally purchase the torch for the ritual, signaling a bipartisan distrust in the official probe.
“We need a thorough investigation on everything that is questionable,” Kuria told mourners. “I offer to buy the torch... because the truth is important.”
Similarly, Kakamega Senator Boni Khalwale stormed the deceased’s home earlier this week brandishing a spear and a torch, performing a warrior’s dirge that electrified the mourning crowds. Trans Nzoia Governor George Natembeya has also publicly backed the Tiriki elders, arguing that in the absence of clear answers from the state, the “blood of the Tiriki” must be allowed to speak.
As the clock ticks toward the burial hour today, the atmosphere in Lumakanda is thick with anticipation. Whether the family will fully accede to the elders' demands remains to be seen, but the message is clear: for Jirongo’s supporters, peace will only come after justice—by gavel or by torch.
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