ENHANCEMENT OF WAYUU WATTA IDENTITY

Background information

HUGAFO-K is a network comprising members from nine hunter-gatherer communities, namely the Ogiek of Mt. Elgon, Waayu, Lmartins,Ogiek of Mau, Sengwer, Aweer, watta, El Molo and Yaaku communities. Established in November 2019, the network had a vision to empower and unite these communities through trainings, advocacy, learning, and linkages.

The HGs communities came together under HUGAFO-K umbrella in order to strengthen their voices in advocating for their rights. The network main objectives are to unify hunter gatherers in Kenya and beyond, build solidarity and to influence local, regional, national and international policies and actions on issues affecting HG communities. HUGAFO-K is currently hosted by OPDP a member organization of HUGAFO-K.

Introduction

The Hunter Gatherer Forum Kenya (HUGAFO-K), in collaboration with representatives from the Wayuu (commonly misrepresented as "Waata") communities, convened a two-day meeting from 15th to 16th May 2025 at Ayyo Village Hotel in Isiolo County. The gathering drew 58 participants, including elders, youth, women, cultural leaders, and representatives from both Marsabit and Isiolo counties. HUGAFO-K’s chairperson, secretariat, and steering committee members were also in attendance.

The primary objective of the meeting was to facilitate intergenerational and cross-regional dialogue on the cultural misrepresentation of the Wayuu community, explore the implications of historical mislabeling, and build consensus around reclaiming and affirming the name “Wayuu.” The forum sought to strengthen cultural identity, restore dignity, and foster unity within and across hunter-gatherer communities.

Day one: 15th May 2025 Opening ceremony

Opening ceremony

2.opening ceremony

The meeting opened with a vibrant cultural ceremony featuring traditional Wayuu attire and chants. Three symbolic slogans shaped the spirit of the event: Udem (meaning "down")—a rejection of decline and oppression;

Tikdem (meaning "forward")—a call to progress and collective agency; and Tokumu (meaning "unity")—an affirmation of togetherness and shared heritage.

Opening remarks

The Chairperson of Hunter Gatherer Forum Kenya (HUGAFO-K) opened the session by emphasizing the importance of unity over nomenclature, stating:

“The naming of the community should not bring division; instead, it should bring unity.” “Hunter Gatherer Forum Kenya exists to unify all hunter-gatherer communities, recognizing the unique challenges we face — including discrimination and historical exclusion.”

The HUGAFO-K Chairperson highlighted that names and identities are not merely linguistic elements but are deeply tied to self-determination, dignity, and rights. He emphasized that while communities have the right to reclaim names that reflect their cultural heritage, the process must be inclusive, respectful, and gradual.

This dialogue aligns with Article 33 of the United Nations Declaration on the Rights of Indigenous Peoples (UNDRIP), which affirms that "Indigenous peoples have the right to determine their own identity or membership in accordance with their customs and traditions." It also supports Article 2 of the Kenyan Constitution, which recognizes the supremacy of the Constitution in protecting the dignity, diversity, and inclusion of all peoples, including minority and marginalized communities.

Importantly, the event served as a safe space for inclusive consultation and consensus-building, with participants exploring the possibility of establishing a Wayuu Council of Elders to guide the community in preserving and advancing their cultural values. The dialogue fostered a renewed sense of pride, ownership, and commitment to a unified identity—an essential step toward strengthening resilience and cultural sustainability among the Wayuu people.

Host secretariat

3:Host secretariat speech

The host secretariat delivered an inspiring and reflective keynote, encouraging the community to embrace unity and shed derogatory identities. Drawing from personal experience in the fight against the "Dorobo" label, he shared:

“It took years for the Ogiek to be accepted under a respectful name. Today, we are known as Ogiek, even though our name is still missing in the Public Service Commission system.”

“The struggle for community coding continues. Our youth still face job discrimination because they are often misidentified as Kalenjin or Maasai. But at least we now have recognition.”

He appreciated the fact that the Wayuu community already has an official community code, making it easier for their youth to access employment. He emphasized that no one should be forced to adopt the name, but the benefits of unity should guide the process

He also encouraged the community to consider grassroots mobilization and youth engagement, particularly through digital platforms, to build awareness and pride in the Wayuu identity. Social media, he suggested, could be a vital tool in spreading the message and shaping positive narratives.

In conclusion, he raised concerns about persistent land tenure insecurities facing the community. He called upon the HUGAFO-K Chairperson to engage with the clan leadership and explore ways in which HUGAFO- K could support the Wayuu in advancing their land rights. This point underscored the inseparability of cultural identity and territorial security, both of which are essential for sustainable development and community empowerment.

Historical Insight and Cultural Reflections by Dr. Christopher

4:Dr. Galgalo giving history of Wayuu community

Dr. Christopher delivered a compelling and culturally rich presentation on the history, origin, and evolving identity of the Wayuu community, traditionally known as the Waata. His reflections combined anthropological evidence and oral traditions, emphasizing the community’s deep-rooted heritage and the importance of unity in reclaiming their identity.

According to oral traditions, the Wayuu trace their ancestry to a revered figure named Wayyuu Banoo, who is considered the progenitor of their hunting tradition. Legend holds that Wayyuu Banoo was once a wealthy livestock owner who lost his herds after offending Waaqa, the Oromo Sky-God, during a game of checkers. As punishment, Waaqa left him with only a billy goat. When Wayyuu Banoo sought forgiveness, Waaqa granted him the divine gift of hunting — including mastery of the bow and arrow and the knowledge to craft poison for hunting. This mythical encounter marked the beginning of the Wayuu’s transformation into a hunter- gatherer society. To this day, the community honors this origin story through annual ceremonies involving goat sacrifices and cultural performances that celebrate their ancestral hunting legacy.

Historically, the Wayuu are an Oromo-speaking, semi-nomadic hunter-gatherer community, believed to have migrated from southern Ethiopia into northern and eastern Kenya centuries ago. This migration was driven by a combination of factors, including conflict, environmental changes, and the search for better hunting and settlement grounds. Over time, the Wayuu settled across a number of counties in Kenya, including Tana River, Lamu, Garissa, Isiolo, Marsabit, Kilifi, and parts of Kwale County.

Traditionally reliant on hunting, honey gathering, and herbal medicine, the Wayuu have adapted over time to include subsistence farming and pastoralism, while still maintaining distinct cultural, linguistic, and spiritual traditions. Despite their resilience, the community has faced persistent marginalization and misidentification, often being labeled with derogatory terms such as “Waata” by neighboring communities and state systems. These labels have contributed to their underrepresentation in national structures, particularly in areas like public employment, political inclusion, and land rights.

Dr. Christopher emphasized that reclaiming the Wayuu name is not only a matter of cultural pride but also a strategic step toward achieving collective visibility, legal recognition, and socio-economic empowerment. He noted that the fragmentation of identity has weakened the community’s ability to raise grievances and seek redress. Thus, he urged for unity as a foundational principle, stating that a shared identity would amplify their voice in advocacy for land tenure security, cultural preservation, and youth empowerment.

In his concluding remarks, Dr. Christopher reminded the participants that honoring their heritage is essential for future generations, and that unity in identity would mark a turning point in their journey toward dignity, recognition, and rights.

Breakout Sessions – Wayuu vs. Waata Identity Dialogue

In the afternoon of 15th May 2025, the meeting participants were divided into two breakaway groups to independently reflect on and debate the future of their community identity. The central question was whether to embrace the name "Wayuu" and formally phase out the derogatory name “Waata.”

Group 1 – Proponents of “Wayuu” Identity

5:Wayuu discussion group

This group comprised mostly youth, cultural practitioners, and progressive elders. They emphasized the need to reclaim dignity through a name that is rooted in their oral traditions and indigenous cosmology. Their key arguments included:

• “Waata” is a colonial misnomer that has long been used to marginalize and stereotype the community.

• “Wayuu” reflects ancestral pride, is rooted in their spiritual origin story (Wayyuu Banoo), and resonates with younger generations.

• Unity under one name will enhance advocacy, resource access, and cultural revival.

Group 2 – Cautious Traditionalists and Elders

6:Watta discussion group

This group, while open to change, initially expressed concerns about abandoning the name Waata, which appears in older government records and is recognized in national databases. However, after extensive dialogue and cultural reflection, they reached a consensus that:

• The term “Waata” does not reflect their true identity and has become a symbol of discrimination and exclusion.

• There is a need for structured community education and sensitization, especially in remote areas like Marsabit and Tana River.

• The unity and well-being of the next generation outweigh the need to retain a name imposed by outsiders.

Each group developed a position statement, and both were presented and refined during plenary discussions.

Day Two – Joint Community Declaration (16th May 2025)

7:Day 2 participants group photograph

On the morning of 16th May, after a full day of deep consultation, both groups reconvened for a unified declaration session. The atmosphere was celebratory and emotional as representatives from each group stood before the assembly to announce a historic resolution:

“We, the representatives of the Wayuu community (formerly referred to as Waata), gathered here in Isiolo County on 16th May 2025, do hereby declare and affirm our collective identity as ‘Wayuu’. We reject derogatory labels of the past and commit to moving forward as a united people — culturally rooted, politically recognized, and proudly indigenous.”

This declaration marked a watershed moment for the community — a bold step toward cultural restoration, national recognition, and generational healing.

To listen to the full recording of the community declaration, access the audio file at the following link:

Watta declaration

Recommendations

1. Monitoring, Documentation, and Reporting -Establish a community-led mechanism to track and document progress on the identity transition from “Waata” to “Wayuu.”
2. Grassroots Sensitization Forums-Support the organization of grassroots forums across Isiolo, Marsabit, Tana River, and other counties where Wayuu communities reside to raise awareness and promote unity.
3. Documentation of Wayuu History and Cultural Knowledge-Undertake structured documentation of the Wayuu community’s history, migration patterns, traditions, and indigenous knowledge systems to preserve and promote cultural identity.
4. Capacity Building for Wayuu Youth-Develop targeted programs to build the capacity of Wayuu youth in the following areas: Cultural preservation and traditional leadership ,Climate change adaptation and advocacy and Community organizing and digital literacy. Allocate specific budgets and establish mentorship programs to support youth-led initiatives and ensure sustainability.
5. Awareness Creation and Dissemination of the Declaration-Fundraise to support the widespread dissemination of the Wayuu identity declaration using; Social media platforms and Community influencers, storytellers, and local radio stations. Additionally ,mobilize youth as champions to ensure the message reaches grassroots and remote communities effectively.
6. Community Land Registration-Prioritize efforts to support community land registration, especially in areas experiencing tenure insecurity. Task Galgalo, Lekapana, and Halkano to form a land coordination team to engage with elders and local land structures and reach out to CLAN to advance land rights.
7. Formation of Community Structures-Facilitate the formation and strengthening of key community institutions, including: Wayuu Council of Elders, Wayuu Youth Council and Wayuu Women’s Council. These bodies will provide leadership, safeguard cultural values, and represent the community in broader platforms.
8. Institutional Partnerships-Encourage collaboration with like-minded organizations to join HUGAFO- K.

Conclusion

The two-day consultative meeting marked a historic and transformative moment for the Wayuu community. Drawing 58 participants from Marsabit and Isiolo counties including elders, women, youth, and cultural leaders the gathering provided a safe, inclusive space for intergenerational dialogue, cultural reflection, and collective decision-making.

Through open discussions, historical reflections, and group deliberations, the participants reached a landmark consensus to unite under the name Wayuu, shedding the derogatory label “Waata.” This declaration is not only a reclaiming of identity but also a powerful act of cultural affirmation and dignity restoration. The decision reflects the community’s resilience, unity of purpose, and readiness to shape a future rooted in shared heritage and mutual respect.

The meeting also underscored the importance of continued grassroots engagement, youth empowerment, land rights advocacy, and the formation of representative community structures. The recommendations developed provide a strategic framework to guide the next steps in strengthening Wayuu identity and securing their rights within broader national frameworks.

HUGAFO-K remains committed to walking alongside the Wayuu community in this journey of self- determination, unity, and cultural revival. The outcome of this meeting should serve as a catalyst for collective action, broader recognition, and sustained support for indigenous communities striving to reclaim their rightful place in society.