Before Learning about the origin of 
 Timchoi family, First lets discuss a bit 
 more understand of the
 kalenji sub-groups. (source 
 https://en.wikipedia.org/wiki/Kalenjin_peo
 ple#History)

ABOUT THE NANDI PEOPLE
 The Nandi are part of the Kalenjin ethnic 
 group found in East Africa. They 
 traditionally have lived
 and still form the majority in the 
 highland areas of the former Rift Valley 
 Province of Kenya, in
 what is today Nandi County. They speak the 
 Nandi dialect of the Kalenjin language.

According to the Kalenjin narrative of 
 origin, the Nandi section was formed from 
 the separation of
 what had been a combined group of Kipsigis 
 and Nandi. They had been living at Rongai 
 near Nakuru as
 a united group for about a century before 
 they were forced to separate due to 
 antagonistic
 environmental factors, notably droughts 
 and invasion of the Maasai from Uasin 
 Gishu.The Kipsigis
 moved southwards, settling around Kericho 
 while the Nandi continued west and settled 
 at Aldai.[8]

Radiocarbon dating of archaeological 
 excavations done in Rongai (Deloraine) 
 have ranged in date from
 around 985 to 1300 A.D and have been 
 associated with the early development 
 phase of the Sirikwa
 culture. From here the culture radiated 
 outwards toward the western highlands, the 
 Mt. Elgon region
 and possibly into Uganda

The existence of the Nandi as a tribe 
 dates from about the beginning of the 
 seventeenth century.
 Within Nandi tradition it is understood as 
 a distinct process through which various 
 Kalenjin clans
 came to occupy the present day Nandi 
 county. The traditional Nandi account is 
 that the first
 settlers in their country came from Elgon 
 during the time of the Maina and formed 
 the Kipoiis clan;
 a name that possibly means 'the spirits'. 
 They were led by a man named Kakipoch, 
 founder of the
 Nandi section of the Kalenjin and are said 
 to have settled in the emet (county) of 
 Aldai in
 south-western Nandi. One of the earliest 
 Bororiet was named after Kakipoch and the 
 site of his
 grave, still shown on Chepilat hill in 
 Aldai was marked by the stump of an 
 ancient olive tree. The
 account of his burial is that his body was 
 laid on ox-hide, together with his 
 possessions, and left
 for the hyenas.

Social organization

The system of social organisation was 
 broadly similar to that of other Kalenjin 
 communities.The
 Nandi territory was divided into six 
 counties known as emet (pl. emotinwek). 
 These were Wareng,
 located to the north, Mosop in the North 
 East,Tindiret in the East, Soiin & Pelkut 
 in the South,
 Aldai & Chesumei in the west and Emgwen in 
 the center.

The emotinwek were divided into districts 
 known as bororiet (borororisiek) and these 
 were divided
 into villages known as kokwet 
 (kokwotinwek). The Nandi administrative 
 system was unique among the
 Kalenjin in having the bororiosiek 
 administrative layer.

Within the wider Kalenjin administrative 
 system, the Kokwet was the most 
 significant political and
 judicial unit in terms of day to day 
 issues. The kokwet elders were the local 
 authority for
 allocating land for cultivation, they were 
 also the body to whom the ordinary member 
 of the tribe
 would look for a decision in a dispute or 
 problem which defied solution by direct 
 agreement between
 the parties. Membership of the kokwet 
 council was acquired by seniority and 
 personality and within
 it decisions were taken by a small number 
 of elders whose authority derived from 
 their natural
 powers of leadership.Among the Nandi 
 however, the Bororiet was the most 
 significant institution and
 the political system revolved around it.
 Social institutions

The Nandi social system divided the male 
 sex into boys, warriors and elders. The 
 female sex is
 divided into girls and married women. The 
 first stage began at birth and continued 
 till initiation.

All boys who were circumcised together 
 were said to belong to the same "Ibinda" 
 and once the young
 men of a particular ibinda came of age, 
 they were tasked with protecting the 
 tribal lands and the
 society, the period when they were in 
 charge of protection of the society was 
 known as the age of
 that ibinda. Historically, the Nandi had 
 eight cyclical age-sets or ibinwek, 
 however they dropped
 one for a total of seven. Legend has it 
 that the members of this "ibinda" were 
 wiped out in war. For
 fear of a recurrence, the community 
 decided to retire the age-set.

The order of Nandi ibinwek is given below.

Maina
     Chumo
     Sawe
     Kipkoimet
     Korongoro
     Kaplelach
     Kipnyigei
     Nyongi

Defeat of the Arabs

The earliest recorded mention of Arab 
 caravans in Nandi oral tradition date to 
 the 1850s during the
 time when the Sawe ibinda (age-set) were 
 warriors. The contact was antagonistic 
 with raids on the
 caravans carried out by Nandi warriors. By 
 1854, the name Mararma ("to ornament a 
 dress") had been
 conveyed upon a sub-set of the Sawe 
 possibly as a result of the very 
 successful raiding of Arab
 caravans or perhaps as a result of the 
 major defeat at Kipsoboi. These were good 
 years for the Nandi.

The Nandi warriors had never encountered a 
 foe armed with firearms before and they 
 had to develop
 new military tactics to overcome the 
 effectiveness of a large number of 
 firearms. Like the Masai,
 the warriors drew the enemy's fire by a 
 sudden rush at which time they went "go to 
 ground." Then the
 warriors charged the caravan porters 
 before the muzzle loading weapons could be 
 recharged. The
 porters bolted into the reloading riflemen 
 followed closely by the Nandi warriors and 
 in this
 confusion, the Nandi warriors could spear 
 the panicked men. This tactic would be 
 deployed
 effectively until the battle of Kimondi in 
 1895.
 Three Nandi warriors, date unknown

Part of the reason for the Nandi success 
 was the limited access. The easiest 
 approach was from the
 north-east, but a caravan had to travel 
 two or three days before reaching 
 principal Nandi
 settlements. This evidently was not 
 preferable as the Arab caravans diverted 
 east to Kavirondo and
 Mumias where food and protection was 
 located.

Due to the casualties to the caravans, 
 direct trade increasingly became 
 difficult. Caravans rarely
 entered or camped in Nandi and a strange 
 "middle man" system evolved after the 
 1850s. Trusted Sotik
 and Dorobo agents were employed to act as 
 "middle men" who would trade ivory and 
 other coastal goods
 for cattle to the Nandi for a large 
 commission.[10]

"Enterprising Arab traders hoping to 
 circumvent this arrangement often fell 
 victims to a Nandi ploy.
 A few old Nandi warriors would meet the 
 armed caravan and tell them that a large 
 supply of ivory was
 only two or three days journey from the 
 caravan. However, the Nandi were only 
 willing to entertain a
 small Arab party to negotiate a trade. 
 Dutifully, a party of twenty men would be 
 dispatched with
 cloth, wire, and other trade goods only to 
 be ambushed by the Nandi and massacred." 
 "Another ruse
 used by the Nandi was to send a small 
 party of warriors to lead the prospective 
 caravan into the
 depths of Nandi by the wrong road and then 
 conduct a night attack. The Arab traders 
 even attempted a
 tactic that had worked with other tribes, 
 blood brotherhood. This consisted of 
 sitting opposite one
 another, cutting the back of each other's 
 hand and sucking the blood from one 
 another's hand. The
 Nandi held no credence to such a foreign 
 ceremony, and it only became another ploy 
 to easily acquire
 coastal goods."[11]

Frustrated by failures, the Arab traders 
 attempted one last tactic. They 
 established a series of
 fortified stations at Kimatke, Kibigori, 
 Chemelil, Kipsoboi, and Kobujoi, and began 
 a campaign of
 intimidation. Donkeys were let loose to 
 trample the millet fields, Nandi warriors 
 were humilitated,
 Nandi boys were imprisoned, and Nandi 
 women and girls were compromised. At 
 Kipsoboi four Nandi
 shields were propped against a tree and 
 the Nandi were offered the chance to shoot 
 arrows into the
 shields. Once this was accomplished, the 
 Arabs fired musket balls through the 
 shields that had
 stopped the arrows. The Arabs then poured 
 gruel over the attending Nandi's heads and 
 shaved off
 their cherished locks.

The Nandi warriors had had enough. They 
 sought permission from the Kaptalam 
 Orkoiyot to kill the
 Arabs. He gave permission, and the post 
 was stormed. Some accounts credit the 
 Orkoiyot's charms with
 making the defender's ammunition 
 disappear, while others credit the error 
 of the garrison commander
 to provide ammunition to the riflemen. 
 Regardless of the reason, the garrison at 
 Kipsoboi was
 destroyed. The Nandi kiptaiyat (raiding 
 bands) then successfully attacked and 
 slaughtered the
 garrison at Kobujoi. This was enough to 
 force the Arab traders to withdraw from 
 Nandi and to avoid
 the area.

The defeat of the Arabs created the "Nandi 
 legend." The Nandi were undefeatable. 
 Porters could not
 be hired and expeditions could not be 
 launched into Nandi for nearly forty 
 years. The Nandi warriors
 stood proudly aloof from the events that 
 were swirling around them confident to 
 defend their
 independence.[12]
 Resistance to British rule
 Main article: Nandi Resistance
 Koitalel Arap Samoei Mausoleum and Museum 
 in Nandi Hills, Kenya

By the later decades of the 19th century, 
 at the time when the early European 
 explorers started
 advancing into the interior of Kenya, 
 Nandi territory was a closed country 
 Thompson in 1883 was
 warned to avoid the country of the Nandi, 
 who were known for attacks on strangers 
 and caravans that
 would attempt to scale the great massif of 
 the Mau.[13]

Matson, in his account of the resistance, 
 shows 'how the irresponsible actions of 
 two British
 traders, Dick and West, quickly upset the 
 precarious modus vivendi between the Nandi 
 and incoming
 British'.[14] This would cause more than a 
 decade of conflict led on the Nandi side 
 by Koitalel Arap
 Samoei, the Nandi Orkoiyot at the time.

The conflict would end on 19 October 1905, 
 when Col Richard Meinertzhagen called for 
 a peace
 meeting. Instead, Meinertzhagen killed 
 Koitalel and his entourage in cold blood 
 on the grounds of
 what is now Nandi Bears Club.

Sosten Saina, grand-nephew of one of Arap 
 Samoei's bodyguards notes that "There were 
 about 22 of
 them who went for a meeting with the 
 ‘mzungu’ that day. Koitalel Arap Samoei 
 had been advised not to
 shake hands because if he did, that would 
 give him away as the leader. But he 
 extended his hand and
 was shot immediately". Shortly after this 
 event, the Nandi Resistance ended and 
 Nandi was
 incorporated into the British East Africa 
 Protectorate.[15]
 Colonial period
 Nandi Protest of 1923

A number of factors taking place in the 
 early 1920s led to what has come to be 
 termed the Nandi
 Protest[16] or Uprisings of 1923. It was 
 the first expression of organized 
 resistance by the Nandi
 since the wars of 1905-06.

Primary contributing factors were the land 
 alienation of 1920 and a steep increase in 
 taxation,
 taxation tripled between 1909 and 1920 and 
 because of a change in collection date, 
 two taxes were
 collected in 1921. The Kipsigis and Nandi 
 refused to pay and this amount was 
 deferred to 1922.
 Further, due to fears of a spread of 
 rinderpest following an outbreak, a stock 
 quarantine was
 imposed on the Nandi Reserve between 1921 
 and 1923. The Nandi, prevented from 
 selling stock outside
 the Reserve, had no cash, and taxes had to 
 go unpaid. Normally, grain shortages in 
 Nandi were met by
 selling stock and buying grain. The 
 quarantine made this impossible. The labor 
 conscription that
 took place under the Northey Circulars 
 only added to the bitterness against the 
 colonial government.

All these things contributed to a buildup 
 of antagonism and unrest toward the 
 government between
 1920 and 1923. In 1923, the saget ab eito 
 (sacrifice of the ox), a historically 
 significant ceremony
 where leadership of the community was 
 transferred between generations, was to 
 take place. This
 ceremony had always been followed by an 
 increased rate of cattle raiding as the 
 now formally
 recognized warrior age-set sought to prove 
 its prowess. The approach to a saget ab 
 eito thus
 witnessed expressions of military fervour 
 and for the ceremony all Nandi males would 
 gather in one
 place.

Alarmed at the prospect and as there was 
 also organized protest among the Kikuyu 
 and Luo at that
 time, the colonial government came to 
 believe that the Orkoiyot was planning to 
 use the occasion of
 the Saget ab eito of 1923 as a cover under 
 which to gather forces for a massive 
 military uprising.
 On October 16, 1923, several days before 
 the scheduled date for the saget ab eito, 
 The Orkoiyot
 Barsirian Arap Manyei and four other 
 elders were arrested and deported to Meru. 
 Permission to hold
 the ceremony was withdrawn and it did not 
 take place, nor has it ever taken place 
 since.[17] The
 Orkoiyot Barsirian Arap Manyei would spend 
 the next forty years in political 
 detention, becoming
 Kenya's, and possibly Africa's, longest 
 serving political prisoner.[18]