Play time: 37:15 minutes. Recorded in Shiru, Kenya, March 12, 2014.

Rikuza

Henry Nyareso

Ndavola ku madi ku rizuritsa chigira, rikuza kulondekana na mima ja mulogooli. Umukuzu na kirindwa cha mulogooli chari ndi. Mita gandi ga kirindwa ni imbira. Anoho indiza. Rita rya vakuzu kare ku valogooli ryarangi mu hangaywa. Valoooli mundu yakutsa vatsa kuta mu hangaywa, noho, vurimo vwayumba na rikuza ryatigitsa zaidi. Na ryenya vandu vahindira vasinjira ni vakola, kuginga mukuzu na kutsya kusyuva noho kuta mu luhangaywa, noho ha vurimo vwayumba. Rikuza riveyo mu tsingano luganu, kuri mu valogooli kwari na rikuza rya vulwale.

Rikuza yiri rivetsa rya vulware vwakitsa ma rita mundu. Ryene yiri rive na mang'ana dave, vamanya tsa mundu yakaduka ku rikuza ryerye. Ritula ryerye mu kivala vulware vwakitsa ma vumwita. Rikuza rindi riveho rya matawa. Matawa mundu kunyola ajali, natamanyi atsitsa kukuza. Rikuza rindi riveho rya kuluminda. Rikuza rya kiluminda rinyala kuva mumba. Noho ku vasigu ichova nu mulwana na vasigu. Unyala kwita mundu, mundu ni yaduka ha mundu. Na mutwi mulahi ni yiti mundu lyali kiluminda. Na rikuza mundu ni yaleka vayayi, vamanyanga vatsitsakila na ihiri. Vamanya ihiri ilazizakila. Valogooli vahenza sana mundu yivula vayayi. Vamanya yakuvambaliza ihiri. Na mundu ni yanyoleka na akuzi, ku inzira haundi yakwitwa noho likuza luganu luganu vasakulu vamusuhanga na vurimo. Vavola uvugula vurimo, wiha ma usutsa ku mate. Umulasira kiginga cheche kivule kulonda.

Umbola ugone vulahi, utsya na uvula kwikevuka. Makuva gene yaga gari ho na karunu si ndola, ni gave ho rigali dave, vammbola atsi agone vulahi, vaginga umukuzu madiku ga kare mutwi gwahenza wa vazizanga. Na ni vaginga umukuzu noho vaziza na mukuzu haundi. Kari imbula ni yakuba si vigama dave. Vaziza vutsa na lita lya mundu kutula kale, valogooli valala vateza mutwi nu guhenzi, ivale (north) na virenge vihenza isawalu, rigona magenga ryalaho mundu yakakuza, ni yakayavirwa anoho, n vakashila mu luhangaywa ni vakalesa eyo, viko na varina vatsa kugona ha mundu agoni, ma vareminya vandu vakutsiywe, vamuha ekirima moyo. Vagona ho magenga ku madiku gavaga noho ganne. Ni vareminya avakutsiywe moyo. Na hene yahoo genyanga vave na vikurya si genyeka vatsi mu mugitsi gundi dave.

Ni vareminya mundu moyo vaveza ho ni vakola makuva gavo, kunyola valogooli vari na mwima gwa kuvega, imbale, vakata mundu wavo ma valola riswi rya kuve naryo, vaturitsa kivi chene yecho kitule rikuza ryene yero rizi. Valala vahenzeritsa rigari kari risinga ni vatula mu tsingo tsyavo. Mu madiku ga magenga, avakuziywe vatsitsa kusyoma mu vwiko vwavo, murirana vasyomi vaherana, magunia ga kuririra ku magenga. Vaherwangwa ryagingwangwa ni amadako ni gahenzi inyuma, noho kisago, kihenzi imberi. Na luvega lwa vutsutsuna vuhenzi inyuma. Makuva gene yaga garangi ga mima ja vulogooli, vandu vaginga ligunia luganu yulu umanya uyu yakutsirwa, ku vatula mu vusyomi. Na vandu vene yava vateza ku magenga ni varira vindu vyene yivi, ingawa mima jene yiji javeye kutsya sana. Si jiloleka dave. Ma vandu mu madiku gene yaga vari na tsingulu, vakiri halala vakola tsimbeu tsya vandu vakutsi avatsila halala. Na madiku ganu sasa kwayitsa mu vukristayo. Vandu valala vakakuzirwa valola vave na vikurya vya vandu varya dave. Viko valala vave na tsishuguli tsinyingi. Tsigasi tsya muhimu, luganu luganu, valala vadaktari vandi vandereva. Si valikala vasyome mundu dave. Madiku ganu kuteza mundu kikristayo ma kuvola, kulasalla ligali. Vakimba lwimbo ma kusala ma vandu vasalana, navutsa makuva gene gari ga kale, gala na vulitu. Vasakulu si vahenza vindu vyene yivi kuvita rigali dave.

OLOVEGU

Chindu chilangwa oluvegu, ni rivugana ryalombwa ha mundu yakutsa. Rinyala kuva baada ya madiku gavage, galangi madiku gakavita, gavaka anoho risitsa noho mweri anoho muhiga. Kulondekana madiku ganu mihiga jijiza. Rivugana yili lyalohiza amakuva go mundu wakutsa. Na magovi gege. Ku vandi nende kuri avavisandu, vanyala kulindika. Olovegu nu mwima gwa valogooli kutula kale.

Oluvegu lwa mundu muhindira, lwarangi na makuva manyingi, haundi yari mundu wetu mba. Mundu yarangi ni yagula rigovi, rikovi ryene yiri ni ritungwe ndi. Noho mundu mwene ni yarangai na makuva gene, vamanya tsisendi tsitula hai. Oluvegu lwa mundu muhindira lwari na makuva manyingi. Ingava luvegu lwa mwana mudi si lwari na mang'ana manyingi dave. Nari musakulu muhindira, mukere muhindira oluvegu lwelwe ni yayavirwa vandu vitsa vikarire makuva gege. Kuri yari nakimenya valombe makuva gege, havadukira na vana vakaduka vavugula rizizagila na rimenya, rihorerana chigira amatava. Rikuza ryatula chigira amatava, nho mundu kwitwa. Yaraho na rishorerana.

Amatava ga kirumindu, ganyoleka avasakulu vitsanga, ma valohiza kuri valomba, kuyoritsa mang'ana. Vavugula rikondi, na imburi na kimori kigiriki, vita na vadisira omugizi. Imburi na kimori chene yichi, si vita dave, vamiga ma vamanya kuri vakola masambu na tsinyasi, vakakola ndyo vamanya vakahoritsa. Valombi makuva ga kuluminda si galavaho kandi dave. Niva matava ganyoleka ku mundu, valomba vutsa vwo mugizi. Na wichova yaturitsanga, ifaini noho vamutungiza, ing'ombe anoho tsimburi. Ma vamiga rigondi, kulondekana kulombela omugizi. Vwalangi omujiro munene avandu kulya halala ni vatarohiza amakuva gene yaga. Ma vali halala makuva gamanya gatula, rwamanya nu rwingira ho na vandu kuvimba mmbiri. Valala kung'aha vavola vicheru vyaingira mu. Avandu vene yava vamanya vakutsa, necho cha vamanya vigarira makuva gene yaga. Vandu vatalya halala vigalila mugiro gwene yugu.

Waluminda si genyekana yingire mu inyumba yosi dave, mundu ni yaluminda, vegiza vana vayayi, kari valwana na vatsigu vavola ni witi mundu wasingila halulangu ma ulanga musakulu, ummbola gakoleki, yamanya akuvola cha ukola, isaa yindi vakuhira mu guvanda na tsinyasi, eyo vakulombereyo na nu wingila mu nyumba si gali, vulahi dave vavola wakumala mugizi noho inyumba yo kwingira mu kari niva nu mu vwiko noho haundi hosi. Liluminda lya mukali na musatsa lyaleta omugiro ku vwiko yuvu. Na makuva gene yaga, kakoreka na kari unyola musatsa yakutoza mukali. Makuva gene yaga garaho kutula kale na mulogooli yali na mwima sya vasingila makuva gene yaga. Musatsa kwita omukari gwamanya guva omugiro hagati ha ifamilia yene iyi kali vamanyanga musatsa uyu ashole kali kunyanya halala, valala vatsi ihale kuli mu lihama. Kali mukali ni yita omusatsa mwene uyu vamanya vamukunga. Yirana iwavo. Vana veve vatigala vutsa. Valalombwa lusha. Vana vene yava vahenzerwa ha vatsya kumenya.

Na vigalila kari mukali si chali kirege dave, vagaya mukali mwene uyu utazya kulya na mukali mwene uyu dave. Agaywa na gahulika, si gali vammbole tsya kuvana vovo waivula vana gali ga tsimbega tsyosi. Vali vahulitsana ma vakola makuva gene yago. Ma limenya litsitsagila vandu valeta lusha lundi. Kwali na rikuva lindi mu valogooli lya kukirimana. Kwizuritsa omundu muhaga wakutsa. Mundu muhaga nu mundu wakola makuva manyingi, vandu valaho vavoli ling'ana ma livaho. Wavita ku makuva gavo dave. Erikirimana lyene ili mu vulogooli lyajeha, vasakulu vahindira vivike tsisikati na mayeveyeve na tsinziga vaza vanyagula ku kirindwa yecho kabisa. Karunu gakoreka ivunyore ilya gakoleka. Ivulogoli gari mu. Ku hene yaha rikuva lyene yili ne ryambola mbole ku lwa ndakuhenza mu makuva gene yaga. Rikirimana mu valogooli lyalamu. Mundu wala omuhaga yalombelwa erikirimana lya kilindwa cheche, valanga ekeremba, kumwizuritsa kumanya Fulani yala hanu, yakola makuva yaga. Mundu ave ku hanu akola maguva yaga dave. Ku kilindwa cheche venya kumwitsuritsa. Viko va muhaga vakutsa musakulu vatovola imbuli ive indahi itsi kukola makuva ga ekirimba cheche.

Na idaywa indavu na malwa ga tsimbale vatsi nago hekilindwa. Vahilanga he kirindwa tsana mulilo. Na matsi ga kuvuga amalwaa gavo. Na vusi vwa vulo vwa kuluga ovukima. Omusakulu yamanya avugula idaywa, yeya ku vurimo, vakatsya kuli havalasa vakuzu yali havundu hatambi. Ku vakaduka hene hala noho ku kilindwa cheche, musakulu yavugula idaywa ilya atanga kweya ku vurimo nasaliza natala lyita lya wakuza. Yavolela vigingi ndina "Rero kumuletele, vikulya mulilile ku eyo musangale avaveye mwoyo vatalwala mba" yamanya amiga idaywa tsana. Ma kandi vakonyana kumiga imbuli, vasambila ku mulilo tsinyama tsana. Vavugula ovukima vwa vulo na musakulu atanga kusalisa nalesa ovukima na tsinguza mu vulimo. Natala wakutsa navola kalunu, mulile ku eyo musangale, kwakiza kumwitsuliza nitali mukulekele milembe. Vava hango vatalwala dave, mukulekele milembe na vulamu. Makuva gene yaga gakoleka ni vave avasakulu vene.

Musakulu mwene uyu ni yakamala kukola mima jene yejo, vavugula muhindila kabisa, si yakola ku mundu vutsa dave. Vahenza mundu uduki noho yali rikula lya wagona. Musakulu uyu yakamala kukola ndyo vasakulu yava valiza ovukima vutigale na tsinyama tsya imbuli, na engoko ma vang'wa malwa gavo gosi si valeka ku kindu kali kilala dave. Valola nu iginga ku vindu vila iginga kivi utsitsa nacho ingo. Vang'wetsa malwa kali gatigale ho vutsa mpaka lwa gafwa vuchima yovo mulamala. Nu mutamala dave muhile ku vigingi nu muvavola ku kalile eyo. Rero kuvoli mwigute, vatamala kulagila vuchima, vakanywa malwaa gavo, vatanga kwimba tsinyimbo. Ni vatala omuhaga wakutsa. Ni vakamala ma vatsya engo wavo. Na mu tsinyimbo tsirya vasyeva ligali, valala ni vahambiki kuduka vagingwe vatule ho, si vavaleka ho dave. Chigira nu mwima mpaka vatule ho ni vakamala ma vatsya avasuvila vamali omuluka. Gwene gula gwalangwa omuluka gwene gwa mulogooli.

Kwali na vindu vilala valgooli vasuvila vileta likuza. Vyalangi haundi ku vudamanu noho numutangi omuhiga, munyala kutsya mu na vudamanu. Kwali na liva lyakuvola kukunga lukuzu, na valanganga erikong'onda visero, kukunga lukuzu. Inyinga yene iyi ilolekana ku maduku ganu, haundi na vakalunu valola tsa kali, lukuzu kukunga chigila kukuza vuli inyinga. Navutsa vandu va kale inyinga yo kutanga, mweli lulala valima, kali vilana vavukize kuli kuvukitsa ndina. Vamanya vakunge lukuzu kali vindu vya limela vimanya vive vilahi. Avandu vosi valogooli vakong'onda visero ni vakuba iluku kutula ivugwi, kutula imadioli. Vala na lisuvila ndi kukola ndyo, vakukunga lukuzu na kivi chosi. Kizi munyanza, kizi kugwa munyanza. Visero vya vakong'onda vilya ku mwima gwa mulogoli, si vingila navyo mumba dave. Valeka vigona ichova. Lukuzu lwali mu luvuye, lwa vwachezanga vandu vahindila vatsya ichova vana vakili kutsya ichova. Kali vudiku vwene yuvu haundi vandi vang'wetsa ichai halugolova si venya winyale ichova dave. Winyale mumba yomo. Lukuzu luve ichova luhuyanga.

Kutula asuvuhi musakulu muhindila yatulanga, ahenza ivugwi ahenza imadioli avola kivala ni kilahi, kandi haundi mutende ndyo. Vakacherizana vavola kivala ni kilahi, ku vandi, va likula lya hasi vavuka. Vamanya vavugula viselo vyavo vya vakukong'onda tsinyinga tsyali tsya mugolova. Na rikong'onda visero lyatanganga tsinyinga tsya halugolova. Saa kumi na mbili noho saa moja, valala vavola rero nu kukunge lukuzu noho? Itsitsa saa mbili ma vahulila kandi, vandu vatuli mu vakong'onda vandu vanyagula kavisa. Kalunu mundu yalola natakong'onda dave anyala kukuza noho alwale. Vatanganga halugolova saa moja kutsya kuduka saa tatu. Ni vakong'onda vindu vyene yivi. Vwakacha ku valgooli valaho, vandu valomba lihonga. Vasakulu valomba vwali vasamba tsinyama valya. Valangi na lisuvila ndi lukuzu noho kivi chakutsya. Valangi na lisuvila ndi lukuzu na kivi chosi kituli mu kivala chavo.

Na koyongovela munyanza inyanza, ma kunyola kunyanya tsisutsi, rero kulola vandu vavola kivi kitsi irya. Vamanya inyanza iyi tsisutsi tsitula mu, na kivi chene yiki kandi. Ku vali na lisuvila ndyo ma vava vaviti ku makuva gene yaga ndyo.

Kwali ho na liva mu vulogooli lyaleta vudinyu alileta likuza. Ku likuza kwali na mang'ana manyingi. Kwali na ligehela chikulya. Chikulya chalemanga chaleta inzala. Anoho yalangwa etozo. Tsinzala tsyene yitsi tsyalaho kutula kale. Kali kalunu agriculture valeta vasomi, makuva manyingi. Chigila kulomba chukulya, lakini ku inyinga fulani kunyola chikulya gigeha, ma kunyola inzala. Tsinzila tsyaliho kutula mu litanga, tsyaleta vudinyu mu kivala cha vulogooli. Tsinzila tsyene yitsi tsileta likuza, tsyala na myita kutula inyuma. Kivune chene cha lyita ka makula ganu, kunyala kumanya dave. Mita malala galangwaa vandu vakutsira mu inzala yene iyi. Mundu yala na inzala mpaka mulala mudedekelu akutsa. Valanga inzala yene eyo lita lyelye. Vandi valaho inzala ni iveho, vanyolekana vave na chukulya na sivaha ku vandi dave, noho inzala yene iyi yakafwa valanganga lyita lya inzala yene iyi, lita lya mundu mwene ula. Ku tsinzala tsindala tsyali ho kutula ku mihiga 1907 inzala yaliho yavalanganga bandi. Inzala yene iyi ni ivaho 1907 na inzala ya llega kuli kuhula vasakulu vatala, valeke inzala yene iyi yalaho muhiga gwa 1918. Ku vandu vivulwa madiku gene yaga si suvila vaveho dave, vaveho vamolomangi ku makuva gene yaga. Inzala yindi yaliho muhiga gwa 1920. Inzala iyi galoleka yalangwaa madundu.

Ifana vandu vamanya vang'aha madundu yaga galoleka, live lyita lya mundu kumanyi mba. Chigila inzala yene iyi yalangwaa madundu. Inzala yindi yamanya ni inyoleka muhiga gwa 1921 yene iyi yalondekana, galoleka vandu vene yava vali na inzala. Kutula kumi na nane, shirini na shirini na moja. Inzala ya shirini na moja(1921) iyi yalangwa akuyava. Fana yayava tsinda kavisa vandu valola yene iyi vagilanga kuyeva. Kwamanya kuve na muhiga gundi 1943, inzala yaliho ya kwahulile vasakulu valanga ya kikombe. Lwa vandu vakuva na lijesa, mavere na vulo, suvira 1943 maduma gali gakili kwitsa ga hybrid. Maduma gene yaga gaza 1960. Inzala ya kikombe yaluma vandu, vatula ivutsotso, ivukabarasi ilya. Valanganga ekitosyo ivuvugusu ilya. Vahelwayo tuvele mu kikombe. Ku mundu yaza na kikombe na aleki ifamilia, ku ugenya ma navigate. Ku vwalangi vusera, ne lwa valanganga ekikombe. Kwakaza mu tsinzala tsindi hanyuma yaha, haundi lwa Moi yakaza ku vwami yali 1970 - 1980 inzala yaliho ya vakavola mugologolo, gwali kunyole ku maduma ga yellow.

Maduma ga yellow ganyoleka inze nimbe mu sukulu ichavakali eyo, kufana kuritsa mbuyu. Ni inzala ya mugologolo, kwahizi hagati yaha kwavehe na sava llala, madiku ganu tsinzala si tsiveho dave. Kalunu vikulya viveho. ive inzala ilakuluma tsa na vave na tsisendi na vikulya ni valya. Kalunu kulola mu kivala chetu mmbasu gutsitsagila ndina na vwami vusha. Vwami vwakaza vudinyu vutsa. Kuhenzeritsa ku muhiga gwa 2014, gufwana gwali guve na inzala na vwami vwa Uhuru. Kindu kindi chaleta vudinyu vutsa ku likutsa, yalangi kindu kilangangwa emijiro. Valogooli vala na mijiro. Valogooli vagaya ni vigalila emijilo chigila ndi jaleta vudinyu kuduka ku likuza. Mijilo jalaho kuli mujilo gwa kwita. Gwali omujilo mundu kwita undi. Navutsa chigila vudinyu, kulwanila ku mali, vandu vitana navutsa gwali mujilo kavisa.

Mujilo gundi mu vulogooli gwaleta likuza, noho mundu yoneka, noho vamulaminya kukuza vwali vuheyi. Vuheyi vwali omujilo mugali, valogooli vahula mundu aheyi. Shi venya ave muvo dave, vamanya vamukunga. Vamulaminya yakayola igiliki, atsya kuleta ing'ombe indala. Vamulaminyanga ku mutembe, ni yilananga yamanya akutsa. Umugilo gundi gwali mu vulogooli ni kwiva. Gwali nu mujilo mundu si anyala kumenya na vandi nave mwivi dave. Ni yivisi valomba makuva ga mwima avimba inda ma akutsa. Gwali mujilo kwiva. Si guve kuli kalunu mundu avugula liduma lya mundu, unyola na atsiye. Kale mundu yakola makuva madinyu. Vali vasakulu va mima mpaka uvimba inda. Ma ukuza, kale vwivwi yuvu vwali uvugilo kali vavola vakele, mwana wowo na anyoleke yivi na akuze noho nayinge. Ku vakele vala valulu na vasakulu. Mwana yiva kali tsinguza yitsi. Noho mwana avugula kindu mumba ni vakamanyi ni vatevi ni vanyoli niye vavika makono mu kifulya ma vasamba. Valala vakava na tsimbala kulola, vandi vasambwa mu kifulia, noho vakala kugutu. Si keveye kindu cho kuvugula raisi dave. Vwivwi vwali omujilo. Mujilo gundi gwali utazama undi dave. Natakoli magoso, noho nu uloli undi nakoli magoso, lwa vamwita wanyoleka kigingi kila chakunyola. Noho mundu yakitwa galoleka alakusyukila. Gwali mugilo kuzama mundu. Mujilo gundi gwaliho gwali inda yo vwiko. Mwana yanyoleka na akoli inda gwali omugiro munene. Mujilo gwene yugu genyeka vamanye kale chigila mwana uyu ni yivulwa mu lusomo, alonona mugizi. Isaa yindi vaguliza mwana mwene uyu agote. Vana valala va vwiko vavola vakitwa dave, vatsi vagulizilwe eyo, na vakale vala na mwima ndi, yivulanga vakele vavugula vavika yahoo ulwanda sya mmbasu guveku ndi. Vavika ku kana kala kalalila mpaka kumile ku ma vatsi kusyuva.

Gwali mujilo gwaleta likuza na lyonona hagati ha vandu. Lwa vana vanyoleka vavula iwavo valeta lilwana, lyenya imali na galoleka si vamanyikani wa vave dave. Valala vava na masayi gandi valeta kishasha mu ihiri. Mugilo gundi gwalangi kusamba inyumba. Ni wala na liva lya kusamba inyumba, vamanyanga vakulombe. Na ni vakulombi dave wamanya ulaluka woneka, chigila valola inyumba ni kuli wakita. Ni yali mundu wa ihale asamba inyumba, eyo navita vamanya vamugimila ni vamuloli. Yatunga tsimbuli anoho tsing'ombe. Valeka mwene oyo vavola mwene oyo ni vamulombe lwa atsya imbeli. Gali magosa ga akukolele mu lidala noho, mu liva lya akoli makosa. Kuli mboli muheyi yahilwa ku mutembe. Ma utule kun a utaishevuka dave. Ni wavula kuleka wairana kwoneka. Na vandu vala nende lisuitsa lala, anoho kusholitsa kuli lwa vandu vahilwa ku mutembe. Avakuha litimo, vakulaheritsa makuva ga ukoli ndaleka nu ugenda ku ma utoza litimo la ma utsya kabisa. Nu ulilana makuva gala ligali, walaluka noho wakuza. Ku makuva yaga nigo galeta uvudinyu, na likuza hagati ha valogooli, na likuza mu nyinga ya kalunu ku valogooli vasungu vamanya ni valeta vukristayo. Lwa vakitsa mu mission muhiga gwa 1901 vandu vaingila mu vukristayo.

Sasa vandu vimba tsinyimbo tsya vukristayo na kusoma, makuva ga vukristayo. Makuva gene yaga galomba mima jijiza jicama. Navutsa malala gaveho madinyu ga kwenya kumanye. Kwiranyange mima kumanya mima jetu jinyala kukonya. Hasa sana kuvoliza vudinyu vwakaduka. Chigila vudinyu vulangwa dave, vudinyu vunyoleka vutsa. Vwa matava, chitana kinyolekana chakava hagati ha vandu kun i kutamanyi mima jalondekana na liva na kulomba makuva gene yaga kuziza kuva ku vudinyu na vakeere na vasakulu navo vashughulikila likuza. Kwala na likula luganu luganu. Ma kumanya mundu yakakuza. Likula lila lilakazi, vakata mundu ula kandi mundu ula alakalomba lwiko lwa kumanya maliga gakufwa. Kalunu vandu kali tsikuiri tsyene kukuba, vandu vakuba tsikuiri dave. Vandu valola likuza ni kindu cha kumenya nacho. Navutsa valogooli vali vatya likuza vavola ni kindu kivi kigwi ihale. Vandu vakutsa ihale na ihale na kalunu ne lwa vandu vakutsa himbi. Vandu vanala likutsa na likutsa lyalangi lya kutilwa. Likuza lyali lya kushughulikilwa na vandu va mihiga jiduchi.

Likuza lyalangi na mima jalyo, vikulya vya maliga vyali na vandu valya kuli, liva lya kuyava kilindwa. Vala na ingoko ya vavola vaholizilanga, vudinyu vulalonda mu. Vandu vakutsya kuta vala na vikulya vyavyo vilombe iluvega. Vyala vya mundu alya ku dave, mpaka uve wakudila ku malova gala. Nu utele mundu noho mihinzi jene jila.

Madiku ganu unyola vakeele vaklya ingoko tsana. Ne lwa vasakulu vamanya vavola yetu kudekele inachova iyi. Vanyola vaingiliza vindu vinyingi, kwagoyana likuza lyala na makuva manyingi na likili na makuva manyingi. Likuza yili mpaka kukonyane ku vakristayo nende ku mima. Chigila kali mu liva lya ivangeli nu utsya kuhenza live na mang'ana manyingi. Inyanga ya Musaa galangi nu udili ku mukuzu, wali unyala kutsya ku vandu dave. Vakusinzile tsimbuli vatange kuvitilizila eyo. Umale madiku saba, umale madiku ganga lwa utula yo nu unyenyeka kali ni wali na muhinzi si unyala kukola dave. Kalunu kulola likuza vandu vahimbikitsa valeta shimbi, sana inyinga yo mukuzu yakanyoleka.

Death

I will say little that I remember about death. Death according to the lifestyle of a maragooli.the dead ad the the grave according to the maragooli was like this. The other name for the grave is "imbira or indiza" the name of the dead in maragooli was called "Hangaywa." Whenever they saw someone had died they went to bury the body in the grave. Or the grass could overgrow and the death was terrifying. And it wanted elder people to conduct it. To carry the dead and go throw him and burry him in the grave. Or where there is a lot of grass. Death is in different forms like in maragooli we had the death caused by disease.

This death happens as a result of sickness that attacks and kill someone. It does not have a lot of issues; people know that someone has met his/her death. His demise is caused by the sickness. Another form of death is caused by uncertainities, for example accidents. Someone does not know that he is going to die. Another form of death is to be hunged. This type of death can be in the house. Or done by the enemies outside during the war. One could kill someone, and when he approached someone and killed him/her with a normal mind, that was called hunging or twisting the neck. Maragooli used to consider having boys. They knew if one has boys then he has expanded the clan. And if someone was found dead on the road, maybe he was killed under different circumstances old men used to swear him with the grass by throwing the grass on him after speaking some harsh words to prevent the dead from appearing to them. They used to say that you take the grass and spit on it and throw on the dead body so that his shadow may not follow you.

You tell the dead to sleep well. You go ahead without looking behind. These things were there but they are no longer there today. They used to tell him to sleep well. When they carried the dead body the head was facing where they were heading. Whenever they carried the dead to a different place, even if it rained they were not allowed to stop. They continued with the burial of the dead from long time ago. Some of the maragooli used to burry the dead with the head facing the north direction. And the feets were facing the southern direction. We had the mourning event whenever one had died. One someone has been buried the relatives used to sleep at the berieved home and they mourn with the berieved and encourage them. They could spend at the home for 3-4 days. As they encourage the berieved. They were supposed t have food and were not allowed to borrow from another village.

They used to stay there and do their things. The maragooli had a belief of shaving the hair completely once they have buried the dead; they could shave the hair as a way of removing the situation and preventing the death from coming back. Others were so keen even bathing before they left their home. During this period the people mourning used to visit their relative homes. They were given sacks with food and they were carried with the backs facing behind. These were the things that the maragooli used to do. Whenever you could see one carrying such a sack you could know that he/she has lost someone. These days we have Christianity. When people loose their loved ones, they do not have enough food to feed people. Their some relatives who have a lot of activities to do. Important work, some are doctors and others are drivers. They do not have time to sit and mourn. People burry others in a Christian way and they promise to pray for the berieved. After they have sang a song and prayed, but the things that were done in the past were of great value. The elders were not looking down upon these cultural practices.

ANNIVERSARY SERVICE

This is a anniversary service, that was done where someone died. It can be after 3 days. It was done after 3 days or one week or one year. These days years are moving so fast. These service was about remembering the dead and his legacy. And the way the orphans can be taken care of. This is a culture of the maragooli since long time ago.

The anniversary of the elder person had a lot of things. Maybe someone had debts, how will the debt be paid. They wanted to know where the money will come from. I had a lot of things. But the anniversary of a young child did not have a lot of things involved. People could come to talk about the old woman or man who died. The way he used to live, they could plan his things and when the children grew up they could take over, death came unfortunately.

Whenever death caused by hunging happened elders used to come, and they discuss on how to handle the issue. To solve the issue they used to take a sheep, a goat and a male calf. They killed them and cleansed the village. They did not kill the goat and the calf; they twisted their neck and knew how to use the herbs. Once they have done they knew that they had solved the issue. They have solved the issue and it won't happen again. Incase someone did something bad, he or she was asked to pay a fine in the village. They could give a cow or goat as compensation. They killed the sheep to cleanse the village. It was an abomination to eat together without solving this issue. If they ate together bad things could happen to them, people could have issued with their bodies. Some could be skinny and these people could die. That is the reason to why they were avoiding these issues. People could not eat together inorder to avoid this issue.

Anyone who killed someone was not allowed to enter into any house. They taught boys even if they killed an enemy during the war. Whenever he approached the house at home he could stand outside and call an elder person and tell him that he had killed someone. The elder person could advise you on the way forward. They could take you near the river and give you some herbs. It was not good for one to enter the house. They said that one had finished the village, even if you were entering a relative's house or another house. When a man killed the wife or the wife killed the man, it brought hatred among the families. These things used to happen and you could find a man has killed the wife. A maragooli had a way of handling this issue and they followed the culture of doing it. If a man killed the wife it was an abormination to the family and the family was not allowed to share meals with the man. He was chased away. Even if the wife killed the husband, she was chased away. She went back to her parent's home and the children remained, these children were cleansed and taken to another place to live their.

They prevented the wife from coming back and they were serious on it. The other women were warned from sharing any meal with the lady who killed the husband. She was not allowed to see her children. We had another event of remembering the legacy of the heroes. These were people who did great things and when thy said something it happened. One could not go beyond what they had said. Old men could put on skirts with horns. They could run around the grave. These days it happens in bunyore. An important person was done anniversary, in rememberance for the good things he did. On his grave they wanted to remember him. They chose a good goat to cover the event.

With a white cock and malt beer. They move with the items to the grave. They used the light the fire near the grave. And the water to mix with their beer. Together with millet flour for baking backed. An elder man used to take the cock and swip it on the grass as he pray and mention the name of the dead. He used to tell the watchdogs that today we have brought for you food you eat and celebrate, so that those that are alive should not get sick. Then he kills the cock. They used to kill the goat together, and roast it on fire. Then the elder man takes the baked flour together with the meat and prays as he throws it on the grass. As he mentions the dead and tells the watchdogs to eat and celebrate, we are remembering you but we need peace. Children at home should not be sick, you give us peace and life. These things used to happen within the elder men alone.

After the elder man has finished performing the cleansing activity, they used to eat the remaining baked flour with goat meat and the cock, they also drank their beer. They did not leave anything. They believed that if you carried anything back home, you were carrying problems to your home. They used to drink the beer even if it remained they had to finish it. And if they did not finish they were to take it to the watchdogs and ask them to eat from other side. After they have finished eating and drinking their beer they started singing their songs as they mentioned the name of the person who died. After they finished they went back to their homes. And during the singing they used to dance vigourously. Some who were got drunk were carried away from the place. It was a belief that they had to fulfill. That was a belief.

There were some things that a maragooli used to believe that were causing death. They happened for bad reasons, or maybe if you started the year you can begin on a wrong note. There was a way of sending away death, and they used to call it to hit the cow skin. These events do no longer exist. People assume death since it happens oftenly. All the maragooli used to hit drums from the east, west believing that they were sending away death and the trouble. So that it goes to drown in the lake. The cow skins that they were hitting were not allowed to get with them into their house according to maragooli belief. They used to leave them outside at night. So that the death that was inside should move away. In the morning the elders used to out first before the children. Even at night there were some who took tea and if they wanted to go out for a short call, they were not allowed to do it instead they were asked to urinate in the house. Since they believed that death was outside and it was going away.

In the morning an elder person used to go outside, then he looks east and west, then he says that the world is good; the neighbor could also do the same. After they greet each other then the young people could get up. They could take the cow skin that they hit the previous evening. It used to start in the evening at around 6pm or 7pm other could say "We will chase death "at around 8pm they could hear other doing the same and people could run outside. People used to believe that if you do not hit the cow skin you may die or become sick. They started at around 7pm up to 9pmas they hit those things. At dawn people used to have a holiday. Elders used to roast meat. They believed that the problem has gone. They believed that death and all the problems are getting away from their land and drown in the lake, again we used to find ourselves eating the fish and yet we hear people saying that the problem has gone away. They did not know that the fish they were eating were coming from this lake with the same problem. They believed and they overcome this situation like that.

There was a situation in maragooli that used to cause problems then death. We had a lot of things concerning death. We had lack of food, inadequate food caused hunger. These hungers were there since long time ago. These days agriculture has improvised a lot of things through the study and the students. We used to prepare food after sometime we found that it was not enough and we ended up having hunger. There were hungers that brought problems to the life of a maragooli, they brought death. Some names were named after the people who died in these hungers. One could be hungry until he becomes weak and die in such hunger. They could call that hunger his name. There were some hungers from the year of 1907 there was a hunger called Bandi. We had "Lleka" which was on 1918. People who were born during these times do no longer exist. In 1920 we had a hunger called Madundu.

It seems like people became thin and the cheeks were seen. If it was a name of a person we do not know the reason to why this hunger was called that. There was another hunger in the year 1921, this one followed after and these people were suffering hunger since 1918, 1920 and 1921. The hunger in 1921 was called akuyava. It seems like it used to dig stomach and people preferred to call it digger (akuyava). We had hunger for a cup in 1943. I believe in 1943 we did not have hybrid maize, this maize came in 1960. These hunger affetcted people from Butsotso, Kabarasi and Bukusu. People were served food in a cup and one could come with a cup and a family left behind and you wonder will they get satisfied. It was porridge and that is why they called it a cup. We had another one in the year 1970-1980 when Moi came to presidence and it was called "Mugologolo" we got yellow maize.

The yellow maize came in existence while I was still in school at Chavakali. We felt like we were eating eggs. We had another hunger called "sava llala" these days we do not have hunger. We have food. You could be hungry and those who had money could eat. Nowadays we see in our country as the sun rises the leadership is burning. As we look at this year of 2014 it seems like we shall have hunger with the leadership of Uhuru. Other things that brought death were abominations. Maragooli had abomination. And they avoided them because they brought problems and even death. We had one like killing another one. But because of trouble and fighting over wealth people used to kill but it was an abomination.

Another abomination that cause one to become mad or die was called adultery. Maragooli used to beat someone who was adulterous thoroughly. They did not want such a person among them and they could chase that person away. They cursed him/her then he brings a bull and then they cleanse him/her on the tree called "Mutembe" and if he repeated the same thing then he could die. Another one was stealing. One could not stay with other if he/she was a thief, if he went to hide himself they could do things to cause him have a swollen stomach then he dies eventually. It was an abomination to steal unlike today you find someone has stolen maize and just walks away. Long time ago people used to do things, and one could have a swollen stomach and die. Women could be warned about their children that if they stole they were liable to die or to become mad,and so women and men were harsh on their children.

Whenever a child could steal vegetables or take anything from the house without their acknowledgement after asking and finding that it was a certain child in the house who did it. The parents could take his/her hands and put them on a pan and then burn. We saw other with the scars, and it wasn't something to take easy. Stealing was an abomination. Another abomination was that one should not reveal the other one, if he/she has done mistake or has not done it. If he/she was killed then what had befallen him/her also followed you. Or if someone was killed then you could oftenly see him/her appearing to you oftenly (Kusyuka) another abomination was on giving birth to a child with a relative/ having sex with a relative. It was important for people to know early before the child was born because he/she could destroy the village. Sometimes they could sell this child to disappear. Some of the kids were not allowed to be killed instead they were sold away. The ones in the past were born then the women could take the child and put him/her on a basket and bask her on the sun and the child cries until she dies then they throw her away.

It was an abomination that brought death and it destroyed the relationship of people. Whenever children did not realize that they do not have their home it brought fight over wealth and it appeared that they were not aware where they were. There were some who had bad blood and caused problem in the clan. Another abomination was to burn a house. If you burnt a house they could cleanse you and if they did not cleanse you, then you could become mad because you were like a person who had killed. If it was a person who comes from far and has burnt your house whenever they aw him they could catch him. He could pay a fine of goats or cows. If he did that they used to live him and say that he will be cleansed where he is heading to. An adulterous person was taken to a tree called "mutembe" then he runs from the tree very fast without looking behind. And if one did not stop doing the activity then he or she became mad. And they sweared once. They could give you a spear and ask you to repeat some words after they speak then after doing that you could hit the tree with the spear and if you repeated the same mistakes then you died. These are the things that brought problem and death among the maragooli. The white men brought Christianity when they came on a mission 1901. People joined Christianity.

People are now singing Christian songs, and reading the word of Christ. These things are making the beliefs to disappear. But there are other things that we need to consider knowing that our beliefs can helps us. Especially sharing when trouble has come because no one calls it. It just happens. If we do not know the beliefs and ways to handle this situation we are going to have problems. Women and men are the ones who deal with death issues. We had different ways of mourning then we know that someone has died. After burying the dead, the mourner was able to know that funeral has ended. These days people do not scream. People view death as a normal thing, but the maragooli were afraid of death, they said that it was a bad thing that was expected to perish. People used to die after a long period of time it is until recently when people die at early age. They are used to death, and death was a fearful thing. It was handled by mature people.

Death had its beliefs; food for funeral had people who were to eat them. The moment of digging the grave, they had a chicken that they used to take and claim that they were mourning. The people who were laying the body down had their meals separately. They were meals that other people could not eat. Unless you have touched the soil, you have layed the dead body or involved in any of the activities.

These days you find women have eaten the chicken that is the reason to why men prefer to cook their chicken from outside. People have attracted different beliefs. We are confused; death had a lot of things which are still on. With this death we have to assist each other as Christians. Even if you look at the bible it has a lot of things. During Moses time, you were not supposed to move anywhere once you touch a dead body. They could slaughter a goat for you and take you through different routes. You were asked to stay at home for several days; even if you had an activity that you wanted to do you were not allowed to do it. These days they have shortened the death events. Especially when a dead person was found.