Play time: 17:19 minutes. Recorded in Shiru, Kenya, March 12, 2014.

Vukwi

Benjamin Egadwa

Inze ni Benjamin Egadwe Okodi.

Nyenya kuhana kuli mundu aretanga mukayo weve, kutunga uvukwi, kovoolana uvukwi, na karunu ni mweli komi na mbili mweli wa kavaga muhiga gwa elfu mbili na komi na inne. Ndakavoye ndi; riikwa ryu mundu musatsa nu mukari weve namari kumbugura ku vandu vali va kare liari ndi: ku mihiga jiene muhiga gwa elfu moja mia tisa komi na nane hanyuma hara...avandu valogoli varetanga vagogo vaavo mu nzira yiyi. Venyanga kukwa mukari wever avandu va kare, umundu yareetanga mukari weve avivuli vanga mukaana vatsitsanga kumanya wu mukana weve atsiyi. Na ritsia liene lula avandu vakaye vamaranga madiku manyinge kuvura kutsia ulukari. Vavuguuraanga mihiga kuri shirini na tano, shirini na sita, shirini na nane. Na ritsia riavo yili vala vagumirwanga ni tsinguru ni varetwa sigira vakana va kare si vavuugilanga kutsia lukari vwangu dave vahindilaanga mu tsinyumba tsiavo varindilanga kutsia ulukari lwavo. Ma gavandi niva mukaana ura yakugumirwa utsiyi wanga musatsa ma vivuri vafunyiritsa vamanya mukaana ura atsiyi lukari hayi ma valoonda ku vatsia kuduka yo. Ma vavoolwa yee mukana winyu yatsi aveye hano, umuyaye yakumara kumbugura. Ma vivuli vara vavoola ndi nangwa ku sasa niva mmbugili mukaana witu na murava nangaye munyi ni hiri ki? Vavoolwa ihiri yavo na yavo vavoola ihiri yavo kijira umanye kare vaandu vateva tsihiri da, vagwitsa za ku vakaana ni vareeta kari anyara kureeta wa alaanga mbotso na gurava nu mujiru. Aravaa na tsitsa kumuturitsa na kumbi anyoye inda na inda yene yira ni kuri yi chiko na ivetsa vurahi dave. Ni vanyoye muyaye ura ni musigu na mukana musigu, avivuuli vanga muyayi vamanya vavuugila ndi mukaana uyu kuvugili kuvuguri. Ma rwi inyinga yene yeyo avivuuli vara vamanya viilane yengo wa vaturi vamanyi wu mukaana atsiye lukari. Va kiraana yengo wa vaturi kandi vahandika ibarua yindi korondekiza wu mukaana yatsia. Venya vatsie vahambanyie vwiko. Na rwa vatsitsa kuhambanyia vwiko musakuru mwene hango wu mukaana aturanga na vandu kuri vavaga, vanne ma valomba isafari kutsia lidiku ria varagiywi vatsie wanga muyayi kutsia kwenya kovoolana uvukwi vwu mwana mukana ura nu muyayi.

Rwa vatsitsa weene yira kijira kare vandu vari vamanya kuhandika anoho kusoma dave, si vari vanyara kuromba uvukwi vwavo veene dave. Vatsitsa za kovoolana rwazana rwa vaveza vatsitsaa yirwo. Vara vavetegekee na yava vavetegekee ma vatura vatsia wanga muyayi. Rwa vaduukanga wanga muyayi vavoola ndi nangwa kutsi hano kuhambanyie vwiko. Ma vandu veene yava rwa vavoola vatsi kuhambanyia vwiko varavuugila yee gaveye ndio. Na rwene lula kare tsing'ombe tsiara ho tsiu kukwa dave. Vandu vanyinge vari vaatuga tsing'ombe dave, tsiamanya tsinyoreke baadaye. Navutsa rweene lula uvukwi vweene vura vwaalange vwu visire. Vakweeza nga visire vya magembe kuri gaviri ma vavugura kandi muhitsu vavoolana vavamaanya umuhitsu na vandu vara vayaanzanga vanyoye visiri vya magembe viviri vira nende umuhitsu vamanya ndi nangwa sasa kwakahona sasa na kumanye kwarima murimi witu kijira kwari kuveye navyo mba. Nguyi mukaana okorombi konyoye visiri viviri nu muhitsu gwu kutsia kurimira nu kutimura. Ma vamanya vavuugila ma vahandikitsana mu tsibarua ma vakavoolana ndio nanga ma sasa viraana wavo vavoora wa kutsiyi yira kuheywe visiri viviri nende umuhistu na kunyi kovetegekere vindu vyene vira vakuretere. Ma vavugura vindu vyene vira, vaviginga kutura wanga muyayi vashira wanga mukaana ma vadekerwa vurahi kabisa kijira vaveye nu vuyanzi kunyora uvukwi vwu mukaana. Ma hene hara vwarange vurahi kijira mukaana anyoye yengo ya amenya mu nu musatsa weve na vivuri vara vamanya ndi nangwa sasa kwakaromba vwiko hagati hu mukana nu muyayi kuramenya ni mirembe nu muyayi witu aramenya ni mirembe nu mukaana uyu. Na vakaana vari va kare kijira viirindanga ma vakana vene vara rwa vatsitsaanga rukari rwavo kari vandi viraana vavoola vari vajima nu muyayi ashiore. Kandi yashioranga ichavaveye vamukaragirii vivuli vanga mukaana ma ashiora ma vashira wanga muyayi ma sasa mukari yakingira mmugitsi gurama amaneya mu. Atanga rinyoora vandu, vakana ku vayayi, mugisti gura ma guvaa munifu, ulushia rwakanyoreeka mugitsi gweene gura. Ku riiva ryene ryari ria kare lula avakeere na vasakuru vari avandu va maana sana kijira varoondanga mima jiari jia kare mirahi. Si vari ku nende ritsaaravana mu hagati dave. Vaatsitsaa vulahi, vamenyanga vulahi. Henaho mbiti ho.

Igakava ndio uvukwi vwa madiku ga kalunu.

Uvukwi vwa madiku ga kalunu vuveye kuli ndi. Sasa vandu vatisa mu masomo noho vandu vekola vageri; vivulio vanga mukana ni vanyoye amang'ana mukana wavo utsiyi lukali vatsitsaanga yo vwangu kumanya vatsiye vwangu ku mang'ana gu mukana wavo. Anoho atsiyi mu viko. Natatsiyi mu viko dave, mukana yamanya avetsaanga ho mulukali lilwe kijira lweene lula vagumirana da, kwali kuhulitsana. Muyayi vahulitsani nu mukana, na mukana vahulitsani nu muyayi, vareetana tsa ku mirembe. Vivuli vavo vamanya vatsie vamanye wu mukana atsiyi lukali, vatsie vavoolane uvukwi vwu mukana. na vukwi vweene vula vwaala kuli ndi: mukaana yatsitsaanga uvukwi vivuli vala lwene lula vakwetsa tsing'ombe tsitano ni tsisirinji mia tano vutsa ma vukwi vuva vufweye. Ma vivuli vanga muyayi valavoola ndi nangwa chakuveye nacho ni yiki; niva ni tsing'ombe tsivili ni tsisirinji tsimia tsivaga, itsio tsiavatanga kuhana tsitsie wanga mukana. Na mukana avivuli vala vavuugilanga baba ula nende vandu veve vatsiye navo vanne vatano vala vamali kuhulitsana, vavugila vukwi vwene vula, vavugula tsing'ombe tsiene tsivili nomba tsivaga tsila ni tsisirinji mia tatu tsiavatsia kodekera ma tsitigara yo tsimia tsivili ni tsing'ombe tsivili na vahani tsimia tsivaga ni tsing'ombe tsivaga. vala nu vuyanzi vunene sana kijira mukana yakwevanga yengo yila yali kuli ingavi ku vivuli kijira avakaana vanyinge mwamanya kivara chagirung'ana lelo ku lwa kalunu lwagwa vudinyu. Lweene lula vakana vehotsilitsanga, sivatsitsanga lukali tsimbiru tsimbiru dave. Yenyanga yikutsili baga anyole aretere vivuli veve kemoli cha vaitsa hango havo ili vayayi vavo ni vaveye vatsie kukwa vakali vavo, vivuli vala vavahe ku vakwi vakali vavo kijira vategemeanga tsing'ombe tsia vana vakana. Mbwingi gari ndio na ku lwa kalunu, vakana vasoma lwa vatsitsanga lukali vahulitsana nende muyayi ma valomba vukwi vwavo. Vakalomba vukwi vwavo vwalange rahisi kijira vakubatsa ebei veene kumanya nzi nyenya ungwi tsing'ombe ndi ni tsisirinji ndi na muyayi avugila ndakukwa tsing'ombe ndi ni tsisirinji ndi ma vahandika kabarua, muyayi atigara ne ekopi kandi mukana atigara ne ekopi.

Lwa vivuli veve vaduka tsa mugitsi gura venya vukwi vwu mukana ula, vavoolatsa kunyi kwamala vukwi kali mtasumbuchi mboola mwenya mlombe vukwi hano dave, kunyi kwamala kuhandikitsana vukwi vwitu veeve; kwalomba mang'ana gitu gaveye tsa kulaini. Cha kokola kunyi kulamuha tsibarua tsyitu tsia kwavititsa vene kukwelananga. Mukayo wange yavugila ndamukwa tsing'ombe ndi ni tsisirinji ndi. Na mukana kandi avola yee, "ndavugila musatsa wange angwi tsing'ombe ndi ni tsisirinji ndi." Lwa vivuli vatsaa mu livoolana lyene lila, simanya vanyoola ligali nu vudinyu dave. Vavugila gu mukana vahulitsana nu muyayi, likwa lilava rahisi; sivalahandalitsana dave. Numanya musakulu vamanye vasuli chukulia, "aa aa, vakakolaa ki yiki? gendi kutsie, mukana yakakoola ki yiki? Na mukana witu yasoma." Kandi ku galoleka ndi nangwa mukana yiyama yasoma, vivuli vavugila yasoma na vasula ndi nangwa muyayi ufwana utasoma dave na vosi vavetsa ni vasoma. Kwa henaho kolola ndi nangwa da, ni vaveye ndio gadukana vivuli vavugili kijira vivuli vatavugila tsimbega tsiosi utasoma nu uliha...mukana yasoma muyayi yasoma na vosi gadukana vahulitsane vamenye kijira vaatsa komenya mu mirembe. Ku vahenzanga valola ni vulahi kuvugilitsane gave ndio. Ku vamanya vikala hala, vivuli vala vatsia valeta vandu vavo na vanga mukana valeta vavo ma vava mu mugitse gwanga muyayi hu mukana atsiye lukali hio havavoolananga vukwi. Nigakava ndio nangwa ma galoleka ndi nangwa muyayi alaleta ibarua ya vahulitsana nu mukana ma vateva mukana na yive yoyo eveye hayi. Ma vahenza ku tsiosi vata komesa, ma vavika hala ma valola kweli tsibarua yizi ni ndara nzere. Ku vasoma ku vavoola yee, mukana yavugila tsing'ombe tsive ndi na muyayi yavugila tsing'ombe tsive ndi ni tsisirinji tsiene ku. Ku henaho va kalunu vakana vasoma vamanya vatara ndi nangwa kwenya okohe tsing'ombe ilikomi ni tsisirinji tsierefu mia moja kijira yasoma. Avoola yaitsa ni igredi yeye hango hara genyeka vamukwi tsing'ombe tsiduchi. Ma ku sasa vahelanyia vivuli vala vivvuli vavola "aa aa, tsing'ombe tsia vakuheye yitsi ni kidogo, kwenya vakumede tsive komi na tano anoho shirini. Tsia mukuheye kumi yitsi ni kidogo. Na tsisirinji mukore mia mbili." Kandi onyoola vivuli vangu muyayi vakegosa. Vateva muyayi, "hamba yaha koo, mang'ana gakagirung'ana. Umanyi gaveye ichova iyi? Gakolola yo na madinyu. Vivuli vagaya tsa mukana ula paga tsive tsing'ombe komi na tano tsia mukwa na tsisirinji tsive elfu mia mbili." Muyayi avoola "hapana, kunyi kolonda mang'ana gi barua." Vateva ku mukana wavo mukana avoola "aa vivuli vange muyanza mwatsa inze ndayanza mwami wange na gakukaraji tsa nu mwami wange garava ndio."

Hii ma hene hara vivuli vala virana vika hasi vavolwa "aa, mtamanya mwasira ku gu mukana nu muyayi vavoye dave, muvugili. Kijira vamali kuvugila ni tsing'ombe rikomi ni tsisirinji tsierefu mia moja, mureke tsa tsive ndio kijira mwenya mwumbake vumenyo vwavo, muhambanyie vamenye ni mirembe. Mureke musatsa avuli kunung'unika mutsinganagani dave kandi mukana avuli kunung'unika mutsinganagani dave kijira yakumala kwitsa mu lukali lwilwe." Na gara ndi, namanya vavita ku ndio ma vavugilitsana valola ndi nangwa tsing'ombe likomi ni tsisirinji erefu mia moja. Mukana utsitsaa keselo yatevangwa na vakeere vahenza mukana havundu na vaveye nu muyayi ma vavugula mukana uyu vatumana yo vakere kuli vavaga. Nyia muyayi atuma vakere vavaga kutsia kumuhenzera mukali (nyia naveye ku) atsie kolola mukana watsitsa koloa nu mulahi, hango tsana na vandu valahi anoho vavedeka mu tsinganagani kijira anyara kuva naatsitsaa kuvugura mukali havundu ha vandu vaveye vadamanu. vatagona tsindoro dave. Vandu vene vala ni vagoona ichova vudiku. Saa ngapi mukana weve natetsange virenge ku mahiga na muyayi na kitsia kugenda watsitsaa. Ma kindu chene kila chara ni vanyoye varaho varoji, mukana wavo vaturitsangwa ho na ni vari vahocha ma vavugila kuleta mukana kijira vateva mu migitsi mbatende "vaya, hango havaareve havareve yaha havita kuliha? vaveye vandu valungi anoho na vandu vachamu." Vavoleywe na valungi ma vingila ho ma vatsia vateva mukana ma vahulitsana. Vakateva mukana vahulitsani, vivuli vu muyayi vadugilwa valia viguta ma vilana yengo. Vakilana yengo valinda madiku kidogo ma vatsaa sasa kutuma musakulu. Musakulu naye arombe batallion yeye ya vandu vatano vatsaa mu livoolana lyu mukana yenya kokola harusi. Handi mukana ula aveye ni igasi yeye anoho mba ni mwalimu, ma vatsaa hango hanga muyayi ma vavoolana uvukwi vwu mukana ula. Muyayi vahulitsana nu mukana yenya valetane ku sasa valombe makuva gavo ga harusi. Ku vukwi vwa harusi nu mukana vwarange ndi. Muyayi nu mukana lwene lula kari valoombanga vukwi vwavo vuvezanga vulitu. Kali mukana vahulitsana nu muyayi kandi vahandike tsibarua kijira ni harusi sasa muyayi araturitsa mapesa manyinge kijira harusi ishira mapesa manyinge sasa tsiravaa tsing'ombe wanga shirini ni tsisirinji tsierefu mia mbili vahane wu mukana yatura. Vivuli vara vatsaa tsa vavoola venya tsa ndio. Varakwelwa tsiene tsila kijira vatsaa kusambika mu harusi. Harusi ivugulanga mapesa manyinge. Seveye tsa yu kuvugula tsimbiru tsimbiru nutsia nu mukana dave. Ma vatsia valoombanga kuli harusi yavo, vagetegekere vandu vala vaatsa vamanya musakulu kuveye ni tsing'ombe ndi. Niiva ni tsing'ombe rikomi na vahulitsani komi na tano, sasa vahane ku tsing'ombe rikomi anoho munane tsitsie wanga mukana ni tsisirinji tsierefu mia moja ili mukana akole ku keselo chiche chu muyayi. Vahulitsani ndio vatsitsaa valomba keselo chavo mukana yetegeka muyayi yetegeka, nu kubima tsinguvu tsiavo kwetegekera keselo ma varaga ridiku lye keselo ma vaatsa vavita ku. Ni tsing'ombe vavashila vaveye natsio sasa valoomba keselo chene kila vujira wasi wasi dave. Lwene lula galoleka ndi nangwa mukana avugurangwa atsitsa wanga muyayi. Sasa varapaka midoga, vakombolee midoga, vaguri vindu vya harusi vyu mukana ula yetegekera muyayi, vadeke wanga mukana muyayi atsie kulia. Kandi vatsee sasa mwisho vatsie wanga mukana valie basi ma vave vakamala harusi yavo nu muyayi. Ni vakoolanga ndio nangwa ma galoleka ndi nangwa keselo chavo chakavita vulahi. Madiku gene gara gara ku vandu ve keselo vakola keselo chavo ndio. Charange ndi nangwa mukana alatsia wanga muyayi na amenye yo maisha gege malahi. Na muyayi alinda mukana sa yiyami mu keselo chiche alalinda mukana weve vulahi. Ku nindio keselo chene kila kevetsaa. Ma vanyinge ko voo vakola tsiharusi ku madiku ga kalunu gano kuvita kuvugura mukana kuvura kokola harusi. Ma kolola ndi nangwa ni vulahi mukana natsiyi ndio anyole isatifiketi yeye yo vomenyo vwivwe watsiyi. Nindio ga nyenyanji kumanyia makeekeke kutura mu lileetana lya vandu vakari na vandu vasatsa.

Sande.

Dowry

My name is Bejnamin Egadwe Okodi.

I want to talk on how someone marries a wife, to pay dowry, to agree on the dowry and today is 12th march 2014. I want to say this, the marriage of a man and a woman after he has taken her from her people was like this: the year 1918 maragoli people used to marry in this way, when someone was marrying the girl her parents used to visit the home where she was getting married. Those days' women used to stay for long before they got married.

They take between 25, 26 and 28 years. And when they were getting married some were caught by force and taken to the place of marriage because some girls did not want to get married. Then after the girl has been taken to the husband's place, the bride's parents used to follow and find where the girl was getting married. They were informed that their girl was received and the man had married her. Then they say since you have taken our girl and you will be staying with her which tribe do you belong to? They say their tribe and the bride's parents also say their tribe. Long time ago people never bothered to say their tribe. They used to pick on any girl, they could even pick on their relatives which was an abomination.

They may go to take her away and maybe she is pregnant and this pregnancy is from a relative which is not good. If the boy was an enemy and the girl was also an enemy the parents used to refuse the boy. After that the parents used to return home knowing where their girl has been married. Then they could write a letter back to the place where the girl had been married. It was meant to cement the two families. And when they were going to strengthen their relationship the father in law used to pick three or four people then they go the place where the girl had been married as they had been invited.

This invitation was meant for discussion of dowry. When they were going there they were going to agree on the dowry since long time ago people didn't know how to write. They were being prepared to be received warmly in advance. When they arrived there they used to say we have come here to bond our relationship. And the grooms parents could respond by saying yes it is like that. Those days there were no cows to pay for dowry. They did not pay cows for dowry instantly, they were paid later. But the dowry agreement was secret and not opens to everyone.

They were given small shovels like two of them, and when they were given the shovels they knew now that they will be able to dig their farm. Our girl has made us to find tools for farming. They could write down and when they got back to their home they could show the items that they were given.

They could take the dowry and take it to the bride's place and they were prepared good meals there, since they had brought dowry. It was good because the girl had found a home and the parents known that they had received more members to their family between the bride and the groom parents. They knew that they will stay in peace and their children will also stay in peace. If the marriage didn't work some girls could return back to their homes and claim that they were forced hence it never worked same to some boys. The parents could take her back and when she joined the other village, it could be clean. The culture was good and the elder men and women were important because they valued the culture and it was good.

They didn't have any difference between them. They went well. They were staying well. I have finished there.

Dowry of the present day.

The present dowry is like this; people are going to educate themselves and they make themselves genius. When the bride's parents knew that their girl had been married they used to rush there. Or she has gone to a relative. If she has not gone to a relative she could stay in her marriage since those days they were not married forcefully. They used to agree. The boy and the girl used to agree and they could marry in peace. The parents could meet together and agree on the dowry. Those days parents used to give five cows and five hundred shillings a dowry and that's all dowry had been fulfilled.

The parents used to say what they have, if it is two cows and three hundred shillings, they could start by taking it to the bride's place. And the bride's parent could pick on four or five people and they go to the grooms place to agree on the dowry. They used to take two or three cows and three hundred shillings that they will use on food and they remain with a debt of two hundred shillings and two cows. If they gave three hundred shillings and three cows. They felt it was a pleasure to be paid dowry because you know with girls the world is moving very fast.

The girls were patient and they didn't rush to get married. They were patient and they could look for a calf that their parents could look after because they relied on the cows that were paid as dowry for girls. These days' girls are getting education and when they want to get married they agree with the boy on the dowry and plan for it. It is easy because when they want to get married they agree that one needs these cows and this amount of money. And the boy agrees to pay the cows and the money then they write a letter, the boy remains with a copy same to the girl. When the parents arrive in that village, they expect the dowry.

They are told that we finished the agreement on the dowry and do not trouble yourselves that you want to discuss on dowry. We finished writing our agreement on dowry. We made our things and they are in line, what we will do is that we will give you our letters of agreement on dowry. My wife agreed that I pay her these cows and this amount of money. And the girl says yes. "I agreed my husband to pay me these cows and this amount of money" when the parents get on that agreement they don't find it to be difficult, since the man had agreed with the lady.

If she showed her father he could refuse and say "What have they done? Let us go, what has the girl done? And she is educated." And the girl agrees that she received education and they refuse that it seems like the boy is not educated and yet they have all received education. Since the boy and the girl have received education they should agree because they are going to stay together in peace. They used to figure out and see that it is wise for them to agree with the decision that the boy and the girl who were getting married had made.

They used to sit together; they could bring their people and meet at the homestead of the man for dowry. After that the boy could bring the letter that they had agreed on with the lady on dowry agreement. They check through it, and find out the girl had agreed to be paid certain cows and the boy agreed to pay these cows and this amount of money.

These days girls who are educated normally demand for ten cows and one hundred thousand because they have education. She claims that she has her grade and she should be payed enough dowry. Her parents normally say that the cows she has been given are less, and the shilling should be adjusted to two hundred thousand and she realizes that the boy's parents are astonished. They ask the boy to move aside and talk since things have changed. You know things are happening outside, what she is doing there is difficult. The parents negotiate to have 15 cows and 200,000. And the boy refuse and claims that they stick on the agreement made on the letter. They ask the girl and she says that whatever she had agreed with her man that is what should be followed. From there the parents cool down and agree not to neglect what the man and the girl had agreed, they should agree. If they agreed to have ten cows and Ksh 100,000 because they should build on their lives. They put them together to stay in peace.

You leave the husband and the wife from complaining, because the girl has already been married. And they had already agreed on having 10 cows and Ksh 100,000 the girl who was getting married was asked by three women for the place where she was getting married. Then the mother in law sends the three women and the mother was part of the team. They visit the home to confirm that it is a good place; maybe the boy is marrying from a bad family where people are not sleeping (night runners)

These are people who are sleeping outside. What time will the girl be placing her legs on the three cooking stones while the boy is running outside (this is what witch doctors do with their women as the girl places her feet on the three traditional cooking stones while the boy goes out witching people) if they found out that the grooms family belonged to the class of witch doctors they used to refuse her to get married there. They used to allow their girl to be married to a place after asking the neighbors about the place. They could inquire if the girl is normal or not, if they were informed that she was normal they could get in and ask for the girl and they agree on the dowry. After that the groom's parents were appreciated and given presents then they return home. After going back home they could wait for a short period of time then they send back an elder man who gets a team of five people to go and discuss o the dowry to be paid. Maybe the girl has her job, she may be a teacher they come and agree on the dowry to be paid.

The man could then agree with the girl on marriage then they make plans about their wedding. The dowry was like that. They used to make their dowry easy; they could write down since wedding consumes a lot of money the boy could give more cash. The cows could be 20 and Ksh 200,000 to be paid where the girl is coming from. The parents could go and say that they want it to be done like that. They could be paid the dowry since they are also going to spend much on the wedding. Wedding consumes a lot of money.

You do not just agree at once and you go with the girl. They used to go and prepare their wedding. After preparing they could go and tell the elder man that they have certain number of cows. If they are ten or fifteen cows that they had agreed on, they could give 10 or 8 cows and Ksh 100,000 so that the girl can wed with the man. They used to agree on that then the boy and the girl could go to prepare, and measure their clothes for wedding then they do the wedding.

After paying the cows they could plan for the wedding without problems. The girl was then taken to the home of the groom, they could organize vehicles to be used, and they could hire vehicles. They could buy items for wedding as the girl prepares for the boy. The bride could prepare meals from her maternal home and the groom could go to eat. Then they will have finished the wedding with the boy. If they did that then it meant that their wedding was successful. The girl could go the boy's place and stay well. And the boy could agree to take good care of the girl during the wedding and that is how that wedding was.

These days' people are doing weddings other than just taking the girl without doing the wedding. We do that and it is good for a girl to get the certificate. That is how I wanted to exhaust in details on the marriage of women and men.

Thank you.