Play time: 38:26 minutes. Recorded in Shiru, Kenya, April 3, 2014.

Kekevo

Henry Nyareso

Henry Nyaleso Munangwe na kuveye hajidereri. Nyenya kovola ku mang'ana makekeke kolondekana sa vaguga anoho avandu vitu vanyola likola mima ni limenya liavo.

Mima ni limenya lia valogoli na ndatanga valogoli ni vikevo viavo.

Nu mwima gwa valogoli ve likula kukevwa. Valogoli va kale vali ni livalitsa lie tsinyinga tsiavo lugano kutula ku livalitsa lia kalunu lie mihiga. Mieli, masitsa, madiku ne tsisaa valogoli va kale vamanyanga vuhindila vwa vandu ku makula na mita ge vikevo. Mu mima jia valogoli va kale, mwana muyayi ni yalange na kikili kukevwa yavalikanga kuli mwana muke. Kali niyavilukanga kugwa munene navutsa nakikili mugasa siyavalitswanga kuli mundu muhindila mba. Kekevo mu vulogoli nu muluka gugilung'anyianga mundu kutula mu likula lia avaana nu kwingila mu likula lihindila. Vuli kekevo cha mulogoli chagulikwa ilyita lia cho. Lyita lia vuli kekevo liatumika kandi kuli lyita lia li likula lia vandu ve kekevo tsana. Ni lyita lia vuli kekevo lialange ni kivune.

Lietegekela kekevo

Kekevo gwalange kandi musango gwu luyali ku valogoli anoho ku valusha na kali nu ku vabantu vandi vosi havali nivaveye lwa vahulilanga musango yigu gokolechi. Valogoli va kale vetegekelanga kekevo mu tsinzila tsiosi. Hali kanyinge kekevo chalohitsangwa kuva ho mu madiku galange ahimbe ku ligesa; inziguta ni iveye mu kivala. Mu lifananyia na madiku ga kalunu, vikevo ahimbe viosi anoho vinyinge ku vyo vialange ho mu mweli kuli August na September anoho tsinyinga tsiali ahimbe ku mieli yigi. Avaana vayayi valikevwa vetegekitsanga iviukulia vilialikilwa avakulu ma kandi vetegekitsa uvuswage vwa vakulundu valiyenga amalwa. Avene vagasa ve likula valikevwa vetegekitsanga tsingoko tsilitungwa ku mukevi . Inyinga y likeva yalange ni yo yu musalisi yatovolanga kuvaa indahi; yalange inyinga ya mahe gatalange ho.

Umukevi

Mukevi ni mundu wiiga kandi ni musitsa wamanya muyinzi gwo kokeva vulahi. Mukevi yalange ni kiganda cha vakonyeleli veve valala ko vo valange vakubi vi tsindindi. Indindi ni undimba ingutsutsu ikubangwa kuranditsa anoho kurangilitsa kekevo na indumba yiyi iveye nu mwima gwa yo. Vakonyeleli vandi na avaginganga tsingoko tsia yatungangwa na vandi vamukonyelelea avagasa valange vati na hehi ma vatatsana lwa vakevangwa na vandi vagelitsa kwiluka navutswa si vanyala dave. Tsimoni tsiu mukevi tsiatihitsanga vagasa vanyinge inyinga ye kekevo. Inyinga yi likeva na he kekevo chakolelangwa. Ku lidiku lie kekevo vandu vosi vetegekanga ku lio. Vandu vasatsa valala valange himbe kokonya mukevi kugumila vagasa vati lwa vatatsananga. Vandu vosi vasangalilanga lidiku yili. Vimbanga ulwimbu lwi udumi na ni vavina. Mugasa walange ni yakatula ku lugano iltyita lia ise lialangilitsangwa vaveye ihale vahulililayo. Avene mugasa tsana navo vasangalanga nivimba no kuvina anoho ni vasandula mu vigalagala. Vikevo vinyinge viakolelangwa hi misala minyinge jialombanga karitu kake na mbitilila halange mu kivanda na havisu. Mukevi yalange ni mivano jia vukani ku gasi yu kukeva kuli mwene yamanyilitsanga milala jia vandu vetema ku ni imbatsi ni jinde jia vandu vali ni vavitilila mu mijilu milala na ku vandu vene yava vahiolelanga mukevi. Inyinga ya kale mukevi yakevanga vutswa ni yivaka amasaye ni gatsugana vutswa. Navutswa kalunu lwu vuyale vwa ukimwi vwaduka mu kivala gadukilanga mukevi kutumikila tsing'embe tsitula mu vasitsa vu vulamu (idara ya afya) mulala ku mugasi mulala. Ma kandi itsisokisi tsiu mumakono (gloves) ndala vuli ku mugasa ukevangwa. Serekali ya Kenya eveye ni vugumu vunene ku vakevi kolonda amalago gu vulamu anoho vatalonda valakaligilwa ikoti. Ma kandi vatangasanga ndi vagasa valala vanyala kutsi kokevelwa mu tsisivitali kijira amalago gu vulamu ku vulwaye vwa ukiwmi vwamala kwingila mu kivala.

Kekevo na vakali

Vakali si vavugililangwa kustia ahimbe na havakevelanga mba. Nivakevelanga mu kivanda vakali vaheranga vutsa ku lugulu anoho ku kigulu. Si vavugililangwa kutsia mu kivanda dave. Kandi si vatsitsanga himbe hatsitumbi mba; vatsitsanga hatsitumbi vutsa ku kivune kuli che litumwa lwa vahililanga avakulu viukulia. Kandi si vadukaho mba; valangilitsila tsa vutswa ihale ma vadiri vatsia kuvugula viukulia tsana. Vakali vamanyikananga kuvula kuva vasuviliku ku vasatsa vavo si vavugililangwa kutsia ahimbe wene yeyo dave. Genyekananga tsa kutuma avana vakana valange mu likula lia hasi. Vakali valange vutswa mu miganda jia vinangga nu kwimba ni valiminya vakulu mwoyo anoho valala vavaha umwoyo gwu vusuja anoho gwu vulumilili. Kandi vakali nivo vasandulanga mu vigalagala lwa vakali na vakana vahililanga vakulu viukulia, vadili nivo vavivugulanga nu kugavulila vakulu no kohenzelitsa tsimbara kuli tsitsitsagilila.

Itumbi

Itumbi ni inyumba anoho isimba mwa vakulu valindilangwa anoho vamenyanga. Itumbi yatovolangwa kuva kandi yavikangwa hamala kuvigililwa kuva na halahi. Tsinyinga tsindalal vatovolanga inyumba yu musakulu anoho mukere yatigala mu yeng'ine. Inyumba niyanyolekanga kuli ndi vatevanga umwene yo kung'anya mu no kolekela vakulu ma igwa itumbi yavo yu kumenya mu. Umwene inyumba yavalekelanga kuva itumbi ni yalange mukiulundu wi mima milahi yamanyanga atevwa ku va umudiri. Inyumba kuli iyi ni yavulanga konyoleka vumbakilanha avakulu lidiri. Avakulu ve vikevo vihindila shirini viatanga ku ngengele kwilana inyuma kuduka ku kwekoya vamenya mu tsitumbi mieli sita ku valuka. Vakulu vu lubwoni nu lloro vamenya mu tsitumbi mieli jivaga. Lwatsana vavalitsanga ililava ni ligota liu mweli gu kwigulu kuduka hali sita anoho hali kavaga. Vakulu ve kegedi kenene ne keke vamenya mu tsitumbi hagati ha mweli mulala ni mieli jivili ma nivaluka. Mu tsitumbi nimwo mwa vandu valala vigilanga miyinzi milala jia makono nu vusitsa lugano lugano kuli kunava vihinda, tsingungi, tsinavodo, ivideru, tsindiji, tsindede ni videla. Kunava madasa na majambi, vikunyi, ni tsimbunu; kuvatsa vivango, imihini, virungu, vituva, tsihati, vinu, milinga,ni vindi. Vindu via vakulu viiga kolomba viatulananga ku linyola lie vindu vialombelangwa ku. Vakulu vamenyanga mu tsitumbi mieli sita nivo vali nu vwiyangu vudukilu vwo kwiga miyinzi jia makono kuli yiji.

Mudiri

Mudiri ni mundu watovolangwa kutula mu lidala anoho mo losoma kutsia kulinda vakulu lwa vamenyaa mutumbi. Mudiri uyu yali mundu wamanyikana mu lidala kuva ni mima anoho liva lilahi. Yali mundu utali ku ni imbala anoho keseyo chosi dave. Inyinga yosi ya vakulu vali mutumbi mudiri yamenyanga navo na kuvigitsa idumi anoho imima milahi jia ihiri yavo anoho kidukananga vandu vatsia idumi vamanye. Mudiri kandi yali mundu wamanya itsinyimbu tsie liva lugano lugano ni tsie mutumbi. Yegitsanga vakulu tsinyimbu yitsi na niye watsiretelanga navo nivimba. Itumbi yali mu na vakulu vanyinge kali kuvita salasini. Yali kandi na vadili vavaga anoho vanne anoho kuli vakulundu venya vave mu inamba ya venya. Ilyita mudiri liatula ku ling'ana lidiri; inyumba ya vakulu valindilangwa.

Navihaya

Mukevi niyalange yaketegeka kokeva yelolekitsanga nu kumanyia yetegeki kutanga miyinzi jijye. na vagasa navo vahihitsanga kekevo ni keveye ahimbe. Vagasa ni valange nivetegechi kokevwa navo vasingilanga ahimbe hu mukevi yali. Mugasa muluvililu mu vandi ni yatulanga mu voo nu kwisunda umwene ahimbe ku mukevi no kokevwa kutanga na vagasa vandi vosi ni vakikili. Yamanyanga yitsominywa ma alangwa Navihaya. Ilyita Navihaya liagohangwa muyayi witanga kung'embe. Navihaya yahevangwa luyali lwo kwitanga viukulia vakulu vandi vosi ni vagikiri kandi yitsominyangwa mu tsinyimbu kuva umuluvilili anoho musujaa. Muluvilili uyu yocho chajila nalangwa Navihaya. Yahenzelitsangwa na vakulundu mu liviluka lilie na yakolanga vindu vinene vilahi nu vuluvilili vwive mu lihindila lilye.

Kukuba Ikigalama

Mugasa ni yalange muti anoho umuhihi ma agelitsa kwiluka anoho atatsana ni ying'usana lwa yakevangwa yagumilangwa na vandu vali ho ma atulwa hasi magalama. Yagumililangwa ho amakono ne vilenge na mukevi nakeva. Mugasa wakolangwa ndi yavolangwa ukibiywi ikigalama. Lyita kigalama liveye kutula ku ling'ana magalama. Mugasa wakubangwa ikigalama yachayangwa nu kuvunzulwa mu tsinyimbu. Vivuli veve valange tsisoni kijila lichaywa liu muyayi wavo wakubwa kigalama.

Mitungu jiu mukevi

Kutula kekevo che kigedi keke kwilana inyuma ku vikevo vihindila, mukevi yatungangwa engoko anoho nivashiola tsingoko kuli yavola tsidukani. Mugasa niyalange muti ma yitsukana nagumiyi mukevi mukono nakevangwa mugasa muti oyo yatungitsangwa imburi. Kekevo ni kikiri kutanga vagasa vie kekevo viali via vita kale vakevwa vatumangwa kutsia kwenya nu kwiha tsirundu tsiu kusita nu kugimilila ku mitwi lwa vakevangwa. Lwu mugasa yakevangwa yagumililanga irundu yasiti ku mutwi na makono gombi ma adinya ndio kuduka lwa yatula ku lugano. Wakevangwa yakolanga ndio ku nangwa avuli kwitsukana nagumiyi muikevi ku mukono lwa akevangwa ma aduki konyola ifaini. Mukevi ni yavugulanga inyinga indambi ku likeva mugasa mulala, mugasa oyo yatungitsangwa imburi. Mukevi ni yamanyanga ndi ise mugasa wa yenya kokeva yali ni ligovi liu mundu ma yasura kutunga mukevi si yakevanga mugasa tsana atwekitsa watsana mba; yakevanga ku hake vutswa ma atanga koleka mugasa oyo na adema kuduka lwa ise atunga anoho alaga kuli natungi ligovi tsana ku nangwa mukevi atwekitsa likeva muyayi weve. Kutula ku kekevo cha Imbalabala kutsia imbili ku vikevo viana, tsisirinji tsiatumikanga kalunu tsiali ni tsiatsa mu vikevo viana yivi. Mukevi yatungangwa engoko anoho tsisirinji tsidukana.

Viukulia vyu mu Itumbi

Kutula ku kekevo cha Engengele kwilana inyuma ku vikevo vihindila vakulu mu itumbi vanwetsanga ovosera vweng'ine ku mweli gwu kutanga mulala anoho mieli jivili kali kuduka jivaga. Ovosera yivu vwitulilangwa ku mulinga ma vakulu vinama kunwa ni kinwa kutula ku mulinga na nivagumiliyi amagono gombi imugongo. Inyinga yiyi nifweye vakulu vavugililangwa kulia viukulia vinde kuli magonyia ni vinde kuli vakulundu vi itumbi yeyo vatovolanga. Vakulu vi kigedi kenene nivo vali vu kutanga kulia iviukulia vie tsingano tsiosi kuli kulagila uvuchima mu litanga lie limenya lia mu tsitumbi. Kolonda ku voo vikevo viatanga ko kegedi keke kutsia imbili ku vikevo viana avakulu vahevangwa iviukulia vie tsingano tsiosi tsiali ho kutula mu litanga lie limenya liavo mu tsitumbi.

Likeva lia mumafwogoye

Mafwogoye gali likeva lie inyuma. Ku lidiku lie kekevo vagasa valala vagadukananga vakevwe vavula kokevwa kijira vivune lugano lugano kuli vulwaye anoho kutsi mu tsingendo. Lwu mukevi yagendanga mwa yakeva kuruta vakulu mu tsitumbi anoho kuvanza avali nivakikili kumutunga yamanyanga anyola avagasa vavula kokevwa mu inyinga yo kutanga ma avakeva. Likeva lie inyuma kuli ndi nilyo lialangangwa lia mu mafwogoye.

Avilongo nu kuvakana lidoshi lilavu

Ku inyinga yosi ya vakulu vamenyanga mu itumbi valitsanga halala ilivolena ni likuba itsimbaka, likina, lyimba ni vinde viosi vakolelanga halala. Mu likola ndi vakulu vamanyanga ma vahambana vulina. Uvulina kuli yivu vwamanyanga vudinyilitswa mu chaluku. Mu tsinyinga tsinde vivuli ni vo valaganga vayayi vavo mu tsinyumba mwa vahamba vulina. Vulina yivu ni vugikiri kudinyilitswa vivuli va vayayi yava vatevitsanga kumanya niva viseyo viali ku mu inyumba tsiavo kuli voloji, vwivi ni vinde. Vulina yivu ni vwakadinyilitswa vuli mulina yakolelanga wache kekolwa chu kudinyilitsa vulina tsana. Mu chaluku valina vombi vavakanga lidoshi lilavu lwa vakulu vetegerakanga ichaluku. Visiahanga ku miviri jiavo, vivakanga lidoshi lilavu lilangwa ololongo ni lidoshi lindi liakanyu lialangangwa ikilasa. Ku lidiku lie lisiaha valina vavili yava vavakananga ololongo ku migongo jiavo. Mulala ku vo yavugulanga ololongo ma avaka wa che imugongo na uvakiywi naye kandi avaka wa che. Mulina watanganga kuvaka wache niye wamanyanga ava munene ku wache. Vavakananga ololongo kudinyilitsa vulina vwavo kuli ndi; vamanyanga vagohana avilongo. Avilongo ni lyita liatula ku lidoshi lilavu tsana lia vavakananga liavalanga ololongo. Chaluku ni chafweye avilongo vamanyanga vagenihitsana nu kwihulana. Mulala ku vo yalombanga iviukulia yengo wavo ma agenihitsa nu kwihula wa che. Nu wivuliwi kandi naye akolela ndio wache mu inyinga yindi. Avilongo yava vamenyanga mu litiana tsinyinga tsiosi. Si vali vanyala kutindilana mba. Vulina yivu vwalindangwa kuli vwiko. Lihilana musatsa nu mukali si liakolekanga hagati ha vamwavo, vavotso anoho avaana va vilongo mba.

Liakuka, livina ni liduya midigiru ni lisolola

Mu lisangalila vikevo vandu mu viduma viavo vavunganga halala kwimba nu kuvina. Vatumikilanga midigiru kuduya hasi, kokola livina ni tsinyimbu kutsila kulala. Yaga gakolekanga mbitilila mu chaluku anoho mu madiku galange ahimbe ku cho. Mu valogoli valange mu avatuji ne tsing'ombe valala vavohitsanga tsigiriki tsigwa tsinene ligali. Tsigiriki kuli yitsi tsiavohitsangwa kwetegekela musango gwosi gwi ihiri ni gulinyoleka. Mu vatuji yava valange mu valala ve mioyo milahi anoho lusuma lulahi kandi avahani. Yava vihananga nu kuvugilila ku mitugu jiavo kutumika ku muruka gwi ihiri. Ichaluku ni chalange ahimbe kuduka vandu vamanyanga vatanga ilinyahitsa mang'ana ku giriki ya vaganagananga ilikatumiki ku musango gwi chaluku. Muluka gwi chaluku ni gukikili kuduka vakuru vahevangwa ku vwiyangu kogenda nu kuvaya. Mu ligenda kuli yili nimwo mwa mulala ku vakulundu va losomo yavulilanga mudiri igiriki yatalwa kutumika mu chaluku. Na mudili naye avulila vakulu. Mu tsinyinga tsia vakulu valekelangwa vwiyangu kogenda no kuvaya vatsitsanga valuha vaduka ku viahilu. Mulala ku vakulu yamanyanga ang'urura vurimu vwa valanganga marande ma yavala ku igiriki yatalwa kutumika mu chaluku. Mwene igiriki yatovolangwa kuli ndi naye yamanyanga avugilila kijira naye yanyolanga ku muluka tsana uluyali ni litsominywa. Igiriki tsana yamanyanga yitwa ni midigiru ma itumika ku chaluku. Kwita igiriki ye chaluku, vakulundu valombanga ingilitsa ma vavika igiriki ya nayitwe hagati. Vimbanga ulwimbu lwi idumi ni vavina nu kuduya midigiru hasi niva vodong'ana nu kwisunda himbe ku igiriki tsana. Vakolanga ndi kuduka igiriki tsana iruha igwa hasi ma yene ikutsa. Igiriki yiyi yakutsanga yene vujira kusinzwa kijira valange ni vagevohi munwa nu kunyinya mu muru mwa ihelanilanga na matu. Igiriki yu kutumika ku chaluku kuli ndi kijira gwali umwima gwu mulogoli kwita vumiga mutugu gwa muluka vujira kusinza nu kutatsitsa kisaye. Igiriki yiyi ni yakakutsa yanyenyangwa ma vandu vatumikila inyama ya yo. Ivikova viatulitsangwa ku yo viavohangwa ku vakulu valukanga ku makono na mumang'oti. Ilivoha vakulu valukanga vikova via vikanga lisuvila mu vandu ndi vikova yivi viligalila ulukutsu anoho vodekelanu ku vayayi vavo. Na mu chaluku kuli ndi nimwo mwa vayayi valukanga vagulikangwa lyita lie kekevo anoho likula liavo. Inyuma wa chaluku vivuli va vuli muyayi valungikitswanga mulala ku vo na mbitilila mama wu muyayi kugenditsa muyayi wavo mu viko vavo ni vamusololela tsingoko. Likola ndi liajilanga avaana vamanya viko vavo kandi muyayi walukanga atanga kuva ni kindu cha anyala kulanga ichiche; kuli engoko anoho ligondi ni vinde. Viko va himbe va vayayi valuka valange nu vusangali muno ku mwiko muyayi wavo. Vifwa anoho vakotsa va vayayi valuka valanga anoho vavagenihitsa nu kuvasolela imburi. Muyayi niyalangangwa kosololelwa nu mwiko weve yagendanga na vilongo weve ma vamanulanga vilongo weve engoko. Vagendanga kandi na vayayi vavo ve likula liavo vavayanza kogenda navo.

Ni yago ganyanzi kuvavolela ku.

Circumcision

I am Henry Nyareso Munangwe and we are here at Jidereri. I want to say a few words according to the way our grandfather used to do things and their way of life.

It is the culture of the maragoli to circumcise. They had a separate way of counting, which is different from the one of today. Months, weeks, days and time. The maragoli used to know the maturity of people based on their initiation age-group. According to maragoli culture, if a boy had not been circumcised he was considered as a child. Even if he grew to be a mature person he was not considered as one or a real man. Circumcision in maragoli makes one look different from a child and enters into an adulthood stage. Each circumcisio had it's name. The name of circumcision was used as the age-group name for the initiates. All the initiation names had a meaning.

PREPARATION FOR THE CIRCUMCISION

Initiation was a meeting for blessings to the maragoli or to the luhya who are bantu and all the others who heard that this ceremony was done. The maragoli used to prepare for initiation in all ways. Most of the times they prepared for initiation during the harvest season, when there is enough food in the world. In comparison with the present days, most of the initiation was done in august and september, or periods near these months. For the boys who were to be circumcised, they were prepared food that they will use during the initiation and for the old men, they organized for their beer.

For the initiates they prepared hen that they would give to the person who will circumcise them. Initiation season is the season that the leader of prayer, considered to be the best season. It was a season when there was no war.

THE CIRCUMCISION SURGEON

This is a person who knows the initiation practice well. This person had a team of his assistants, some of his assistants were playing the drums. "Indindi" is a drum that is played to alert people about initiation and it has a culture that is followed while playing it. Other assistants were carrying the hens that he was given and the others assisted him to hold the coward initiates, who were disturbing during the circumcision or trying to run away but they didn't manage to escape. The eyes of the circumcision surgeon made the initiate to be afraid and calm during the initiation. During this season that is when circumcision was done.

All the people used to prepare for the day of circumcision. Men were near to assist the circumcision surgeon to hold the intiates who were afraid. All the people were celebrating on this day. They sang circumcision song as they dance. If an initiate was to be circumcised the name of the father was mentioned so that those who were far should hear it. The close associates of the initiate are the ones who were celebrating and singing songs. Most of the initiation was done where trees were planted and they formed a small forest and the place was cool.

He had knives that were sharp for the purpose of circumcising the initiates depending on th situation that they had gone through. Long time ago he used to circumcise people after applyin on the blood that was mixed. But because of HIV/AIDS the initiator has to use razor blade that have been approved by the office of Health, and each initiate has to have his own razor blade. There is no sharing. He also use gloves, one pair per initiate. The government of kenya is very strict to the people who are initiating the children, if they do not follow the instructions they can be taken to court. They are also announcing that other initiates can be circumcised from the hospital, because of health regulations and HIV/AIDS has spread all over the world.

INITIATION AND WOMEN

Women are not allowed to move near where initiation is taking place. If they are doing the initiation in the forest, the women are not allowed to enter inside, instead they remain outside the forest and wait from there. They are not allowed to get into the forest. They also don't enter into the houses inside the forest where the intiates stay. They get there strictly under permision, maybe when they are taking food to the initiates. They do not reach there. They shout from a distance then the people looking after the initiates, run to pick the meals. Women who were known to be unfaithful to their husbands were not allowed to move near there. They were to send young girls there. Women were there to sing and motivate the initiates to make them courageous. They are the ones who shouted, when they took food there for the intiates. "Vadili" are the people who look after the intiates. They are the ones who went to take the food whenever the women brought it and shout. They could take the food from them then they serve the initiates and check on how the initiates are doing, and also check if the wound is healing.

THE INITIATES HOUSE

"Itumbi" is the house where the initiates are taken after to stay. The house was constructed at a good place. Sometimes they used to pick on a house that belonged to an old man, or an old woman who was staying alone. Whenever they found the house they used to ask the owner to leave and it becomes a house where the initiates live in. The owner of the house used to leave the house, and if he was an elder person of great virtues, he was asked to take care of the initiates. If such house was not found they used to construct a house for the initiates. The initiates who were initiated during the first 20 initiation periods, they used to stay in the houses for 6 months then they leave the place.

The initiates that belonged to the age-group of Lubwoni and Lloro they stayed for 3 months. Intiates of great group and a small group they stayed in the house for 2 months. This is the place where people learned handcraft work, making baskets, sharpening sticks and making hives. Things that the initiates made were done depending on the availability of the materials. The initiates who were staying in the forest for six months are the ones who had enough time to learn this kind of work.

THE PERSON WHO WAS LOOKING AFTER THE INITIATES

This is a person who was appointed from a village to go and look after the initiates in the forest. This is a person who was known to have good morals in the village. He didn't have any blamish. Whenever the initiates were in the forest, he is the one who used to stay with them and taught them good morals, or what people who are initiated need to know. This is a person who also knew several songs and the occasions where they were applicable. He is the one who taught the initiates these songs and he is the one who was leading as they sang. The house had many initiates even beyond thirty initiates. The people who were looking after the initiates were around three or four or according to the number that the elders of initiation wanted. The name "Mudiri" came from the term "Lidiri" this is the house where the initiates were staying and taken care of.

NAVIHAYA

When the circumcision surgeon was ready to initiate, he showed up that he was ready and had to prepare to start his work. And the initiates were preparing when the initiation was near. Those initiates that were ready to be circumcised they used to stand near the circumcision surgeon. The initiate who stood courageous before him, and ready to be circumcised before others, he was praised and he was called "Navihaya" this title was given to the boy who stood first to be circumcised. He was given the opportunity to eat the food first before other initiates, he was also praised in songs as a hero. That is the reason to why he was given that title. He was watched by the elders as he grew and he did great things in his courage as he grew.

Kukuba Ikigalama

If the initiate was a coward, and tried to pull himself away while he was being circumcised he was hold by the people who were near and then put to sit down. His hands and legs were hold as the circumcision surgeon circumcised him. The initiate who did this was said to be beaten upside down. The term Kigalama is from the word magalama. This initiate was criticized in songs. His parents were ashamed because of their boy.

PAYMENTS FOR THE CIRCUMCISION SURGEON

Since the early initiation of the past years up to the oldest initiataion, the circumcision surgeon was paid a hen, and he is the one who gave the number of hens that he wanted. If the initiate was a coward and he touched the hand of the circumcision surgeon while he was being circumcised, he had to give a goat as a fine. Before circumcision began, the initiate were asked to go and look for some plant for holding on the head when they will be circumcised. When he was being circumcised he could hold it on the head until he was done. The initiate was doing that so that he does not hold the circumcision surgeon's hand while he is circumcised inorder to avoid being given a fine. If the circumcision surgeon took much tme on one initiate, this initiate had to give a goat as a fine. If the circumcision surgeon knew that the father of the initiate had not payed a debt, the initiate was not circumcised until the debt was payed, he started to circumcise a little than he leaves the initiate there until the father pays the debt or gives details on how he will pay the debt. That is when he will return to accomplish circumcision of the initiate. Since the age-group of Imbalambala to the second one, that is when money came in. The circumcision surgeon was paid a hen or money that was enough.

FOOD USED IN THE FOREST

Since the initiation that was known as Engengele moving backwards, the initiates were taking porridge alone, during the first, second or the three months. This porridge was taken from a hive that was separated into two halves. When the porridge was over the initiates were allowed to eat other meals like bananas and other meals that the elders had suggested. The initiates who were titled as heroes are the ones who began to eat, all types of meals. Like eating the baked maize flour at first when they entered the forest. according to the initiation that was done from "Kegendi" to "imbili" the initiates were given meals of different sorts that were there since they entered the forest.

AFTER INITIATION

"Mafwogoye" was the initiation that took place after the normal initiation was done. On the initiation day some of the initiates were arguing not to be circumcised because of some reasons, like the sick or those who have gone for a walk. When the circumcision surgeon was moving around to come and circumcise the initiates whose parents had not payed the debt, he also managed to circumcise these initiates who were arguing, or the ones who were not circumcised at first. This is the after initiation.

Avilongo nu kuvakana lidoshi lilavu

The initiates ate together, during their stay in the forest and they cracked jokes, they played and sang together. As they did this they made friendship. This friendship was encouraged when they were leaving the forest. in some cases the parents are the ones who invited the boys who were friends to their homes. This friendship made the parents and the boys who were friends to know if there were behaviours like witch, theft and other things in their homes.

After the friendship as been promoted, each friend had to do something for his friend. On the day of leaving the forest, they could apply on mud. They were applying it on their bodies. They were applying a white mud called Ololongo, on their backs. The other one was called Ikilasi. On the day of visiting one another the two friends were applying the mud on one another. One could take the mud and apply it on the back of the other one, once he has finished the other one could take it and apply it on him too. The friend who began to apply the mud on the other one was the best friend. They were applying the mud to strengthen their friendship. Avilongo is a term that comes from white mud and this mud was called Ololongo. After the initiation the initiates used to visit each other.

One used to prepare food from his home then he invites the other one and he serves him. And the one who has been served used to do the same to the other one, at the right time. These two people used to respect each other, they could not quarrel one another. This friendship was taken care of as a relative and another one. Marriage was not between a sister, cousin or children from the same house.

Liakuka, livina ni liduya midigiru ni lisolola

During the celebration of the initiation people were gathering themselves in groups as they sang and danced. They were using sticks to hit down. The dancing and the singing was rhyming. This was taking place in stages, during the days near initiation and during the initiation period. The maragoli had wealth, and cows. They were keeping the bulls until they become very huge.

These bulls were kept in preparation for any activity or event that was to take place. In wealth these were one of the people with good heart, they were good at giving. They were giving and allowing their cattles to be used for the purpose of any traditional event. When the initiates were near to leave the forest, the people at home started discussing and making plans concerning the bull that will be used for that event. Before the intiates left the forest they were given time to walk around and play.

During such movements that is when one of the elders could reveal to the person who is looking after the initiates about the bull that will be used when the initiates leave the forest. He could then reveal to the initiates. During the period that the initiates were allowed to move around, one of the initiates could go and take grass then he put it on the bull that will be used for the ceremony when they will be leaving the forest. The owner of the bull used appointed and he accepted because he was treated with respect and was also praised. The bull was then slaughtered and used on that ceremony, the elders could perform some ritual then they keep the bull that was to be slaughtered at the middle. They sang initiation songs as they hit their sticks down as they turn and move near the bull.

They were doing this until the bull fall down and dies. This bull died without being slaughtered because they had tied it's mouth and filled in banana leaves. The bull for such ceremony was not slaughtered according to maragoli culture. After the bull had died the people used it's meat. The materials that were removed from it were tied around the initiates.They were tying it around the arms and the neck. They were tying these material with the belief that they will shield the initiates from death, or bad things. And during this ceremony that is when the initiates were given the title of the initiation or the name of the age-group. After this ceremony, the parents of the initiate were asked especially the mother to take the initiate who is now a man around the homes of his relatives, as he was given hens as a reward. This made the initiates to know their relatives and it also made the initiates to have something that he owns or calls his; like the hen or the sheep. The relatives who were near, could prepare baked maize flour and then they call the initiates to share the meals together. The relatives could also visit and give him a goat. When the boy was invited to visit his relative he was going there with his material that he tied on. He also walked along with his friends who were his age-group, that they enjoyed walking together.

That is what I was willing to tell you.