Play time: 51:36 minutes. Recorded in Sabatia, Kenya, April 5, 2014.

Mwana Wa Va Mulogooli

John Lubang'a

Lyita liange vananga John Lubang'a na inze mwana wa va mulogoli munene wivulwa hango hitu ha va mulogoli mungoma lia magale mwigono. Na mbeye hango hano ha umwami Herman Asava Mulinya na yakukulanga hano kutsi komoloma/kutale ku mang'ana ga mulogoli nguyu kwakahula ulwimbu lwalange lwa mulogoli lwe kekevo. Tsinyimbu tsia mukevi, tsia vakulundu vimbanga ni kuhila avana eng'embe itsie kuvita ku vatuli ku vagwi avandu vasatsa. Ku hango htiu ha va mulogoli hakulanga mungoma mulogoli nu mwana wa vandimi mwana mukogoti. Ilyita liliee vamulanganga Mulaguli na yali mulaguli; yalagula. Na kunyi wa kwatula guga witu ligali andimi mwana wa va Iligina na Ligina yali mwana wa Bantu. Ma vatula mu kivala cha egebeti ni kutsa Bantu nagona munzila. Na naleka vayayi veve vanne; muyayi mukulundu Zulu. Zulu uyu haveye ligali limenya lilie ha yikala mu inzila indahi ni South Africa na iye mwana mukulundu wa Va Bantu. Umulonda vamulanga Ligina guga witu. Na niyatsa Ligina nagona munzila; hagati ha Cameroon na Nigeria. Naleka muyayi weve wa valanga Andimi na vayayi veve vatano. vayayi vatano yava mwana mukulundu vamulanga Mmbwege. Olonda ku vamulanga Luganda ni vatsia na baba wavo guga witu wa valanga Andimi mu kivala cha Congo. Na lwakwaduka mu Congo Andimi nagona mu Congo ni vatigala vayayi vatano vana veve ni vatsa kutula Congo ni kutsa ni inzila ya River Nile ni kuduka mu kivala cha valanganga mu madiku ga lelo Ivuganda. Na mwana wa Andimi wa kavaga vamulanga Muyeli na olonda ku vamulanga Mugusi na olonda ku iye mukogoti wa Andimi wa kulanga Mulaguli anoho Mulogoli. Ma Luganda navola Muyeli inze mwana witu mukulundu ni musakulu na lwa atula hano lwa kutula hano ni komeda kogenda na alikutsial mu inzila ndiyavila ha? Inze nzumbaka hano. Ma niyumbaka ha kulanganga Ivuganda navutsa nagilung'anyia imima kali limoloma nohenza samu uhulanga namoloma kuli Mulogoli. Olonda Muganda wa valanganga Muyeli navola inze mdei logendo na atsia Abisinia. Lwa yatsia nivatigala vayayi vavili kijira nguyu Luganda wumbachi, utigaye ho na Mmbwege. Ni vatigala vayayi vavili Mugusi nende Mulogoli ma vatsila ku L. Victoria. Lwa vaduka Migingo vatsa kuduka Rusinga valola ni tusuru tukutsutsu. Lwa vaduka wene yaho vavola kwumbake yaha. Ni vasingilitsa mato kundulu kwi inyanza ya L. Victoria ni vatsia kodovana kivala ni vanyola kivala kila vavula havumbaka kijira ni kisuru; ha marehemu Tom Mboya yagona hara. Tom Mboya nende Kajwang na avana vitu Vasuva. Ihiri ya Herman Asava Mulinya. Ni vagona vavola yaha ku nakumenye ndi, nakwumbake ha, na nakulimi ha, na avana vitu na vumbake hayi na nakwahitse hayi mitugu jyitu. Ma Mulogoli liato lilye nu mukere weve oveye guku witu mama Kaliesa mukana mwarabu mwifa Muhebrania; Mwisiraheli. Mulogoli ni ihiri ya Vahebrania. Kali mima jyitu jiosi ni jia vahebrania nitali kwaleka tsa kindu kila: kokeva mwana na amaliyi madiku munane geng'ine. Otherwise mundu witu ha kogoni vigumba vyitu vivetsa ho dave kuginga kuhila ha kwivulwa. Mulogoli lwa yatanga liato, vukindu vwatula Imadioli mu kivala changa Luganda yumbaka yo ni votsoma liato lia Mugusi Homa Bay. Lwa liatsoma liato lia Mugusi Homa Bay Mulogoli namulangilitsa namumbola "mwana witu, nuwambuka vulahi utsie ha kigulu anoho kwigina uhambitse mulilu ndole umwochi kutsitsa igulu manye wambuchi vulahi, na inze kandi ndakambuka ndakola ndio." Ma Mulogoli iliato lilye ni lilungika vutsa paga Bondo ha Oginga Odinga aveye hala yiho makao ga Mulogoli ga kavili. Ma mulogoli nava hene hala na Mugusi naye natsia Homa Bay makao gege ku kutanga Homa Bay hala, yiho hatula nadiguluka natsia Kamagambo kwumbaka natsia paga Tapak Factory havatul;itsa magina nivachonga nivavatsa ku tsisanamu hala. Mulogoli naye nava Bondo namenya yo ma lelo lisunda lia mulogoli kutula Bondo liali ndi: mundu mu Sudan yatsa na nu mundu mmbo. Yatsa navola mama Kaliesa yanza kusavili musakulu munwa kuvuguli imiluvu jyitu kuvagale ku yaha jiumi hakutsutsu kwilane mmatsi kuveye vandu valuvi kumenya mu kivala chu Mudaha. Ma musudan uyu niyatsa ni tsisutse winuyi mmasti ma navugula tsisutse yitsi ma na anyala na asiuva mara hene hala kila mahali. Ma nigaloleka hafunyi. Lwa hafunya, Mulogli ni yatsa natula muchayo kwaitsa nakola "imindu yiji jiononyi hano, mukere, galange ndi? Henza hano hafunya vugundu, kandi jikili migasa; eng'embe yavita ku da!" Ma Mulogoli natula ho; chanyi cha kavili kutula Bondo niyatsa Asembolaba himbi Kiti Mikai, Seme yiho ha Mulogoli yalomba chanyi cheche cha kavaga mu Kenya muno. Na atura hene hala namenya ho na nahenza ha kwumbaka University ya Maseno hala kwalange ho nu musala gwa kulanga mu lulogoli Umuseno. Musala gwene yigu yimwo mwa Mulogli yigama mmbasu anho imbura ni ikuba kijira yamenyanga mu tsimbangaywa tsia magina; hagaveye manene alomba ho inyumba. Lwa yatula ho nahenza ivigulu ni oveye Nyahero ohenza mu vigulu ndi nalola ho magina maneneene ha kulanga kalunu Mungoma; ha guga witu Mulogoli yagona; kulanga Mungoma kandi Liamagale kandi Mungono. Kivune chi lyita Liamagale ni chanyi. Na ling'ana Mwigono livola ni hayagona; ha kwayavila. Na mungoma ni mu luhangaywa mwa yamenya mula. Mulogoli nava hene hala ma nagonahene hala. Ma inze kuli mwana weve munene nembenza mwigono; muluhangaywa hala nendola hakulima hageshi; nzie kohenza murimi. Ma nindula ho ninzitsa mu kivala cha ivugwe; cha kulanga kalunu Ivusali. Ma mwana witu wa valanga Kitsungu; mwana ononda na anonda niyatsa niyumbakila hano; ma kivala cha koveye mu kinu kulanga kivala cha vakitsungu. Lakini nuhula Kitsungu mu logoli; nuhula mundu mmburugi si gaveye ni mmburugi dave, si gaveye ni mukitsungu dave, inyumba yila ni mukana, mukali waletwa; iye wa valanga inyumba inavuleve. Inze Musali, mwana mmagetsa; nuhula Musali mmagetsa ni mukali mmagetsa iye wa valanga inyumba yila. Ma mwana olonda kitsungu vamulanga Mukilima. Iye inyumba kali ituga muno yinu; vanga Akaranga; kali vanga Kaniri. Mwana olonda MUkilima vamulanganga Kavogoi; mwana mukana. Mwana mwene oyo vamutala ligali dave; noteva mulogoli yali na avana vanga vakovola tsa vanne; Musali, Kitsungu, Mukilima na Mmave mukogoti; vasira ku mukana uyu. Kalunu si wakuhula lelo ikatiba evola mukana navula hu kutsia vulahi ulamwatila mulimi hango hala amenye ho; kui numutenga natamanta nutamutala ulakamusiuve hayi na nive wuvula/ Ma Mmave natigala mungoma. Lwa yatigala mungoma namenya mu natigala nu mwima gwitu gwa mulogoli na hasa mwima gwitu gwa mulogoli wamanya atigale nagwo kabisa kamili ku avana va Mmave ni wa valanganga Nondi. Kijira iye watigala ni miandu jia mulogoli nalinda hala mungoma. Gene yaga na mang'ana gitu gu musi gava mulogoli yagenda nago kijira yali ni miandu jijye jia yagenda najio. Watugala ni mima jiene jila ni Nondi kijila mwana wa mukulundu wa va Mmave vamulanga Logova. Mwana olonda logova cvamulanga Nondi. Olonda Nondi vamulanga Gonda na mukogoti wa va Mmave vamulanga Mutembe. Ma ni konyola lisalika na ni utsa vulahi ku mwima gwitu gwa va mulogoli anoho vana va vamulogoli utuli ivuganda kulanga ivuganda kijira mwana Luganda uyu yamanya nagilung'anyia mima niyivula vanga Nabongo; vanga Mumia ni lwivulu kutula mu Luganda. Si vaveye venyoleka tsa mu kivala dave. Kindu cha uhula Nabongo, Mumia anoho Muwanga ni mukali wa valanga lyita lila. Na ni utsa kuduka yimu ndi mwosi yakwamiha mu yali mundu wa valanga Mulama. Mulama ni mwana kutula mu lwivulu ha Nabongo. Na Nabongo mwene yatula mu inyumba ya va Kabaka; inyumba yu Luganda. Anyala kufwana utaveye mulogoli lakini ni lwivulu lwitu lwa mulogoli. Nutsia wa mugusi; mundu avola mukisi ni mwana muyayi wa kanne wa va andimi. Mukisi yamanya nagilung'anyia mima; nalomba ling'ana navika eng'embe ku avana vakana. Mulogoli namuvolela mwana witu wa yononyia mima ole kivune eng'embe ivita ku vasatsa; na mukana eng'embe ni iviti ku ndi? Na kijila yononyia mima kijila yamanya aletane nende Avang'oli; yava ni vandu va valanganga va Kipsigis. Ma niyivula mu Vatende, va kuria ma vandu vala ni vagoyanyia vindu ni vimedeka ma kalunu kali vamasai valetana navo ma mima jia mulogoli jiagota. Navutsa natali kindu hamba vwangu mukisi nakova hamba vwangu, kola vwangu; ni lulogoli vutsa; vwakire...vuchie vwairire...vwakira....Vagirung'anyia ku vindu vikekeeke kokolomba kove lugano navutsa koveye lwivulu lwa Mulogoli. Suvilanga nandio kwivulana.

Ma imima jyitu; guga witu niyatsa mungoma ivindu vya yatumikila mu. Yingila mungoma mula nalomba muliango gwigwe vagulanga Ulwitsi. Nalomba ikinjabi chahana muliango gula vakilanga Muluguyu. Muluguyu gula valombanga migoye jia vavwora hamulitu anoho mwiduku mwi kisaka ma vuminye ma vavohe hagati hano ma muluguyu gula vatiavili yaha ma gundi gula vatiavili higulu yaha; unyala kwigula dave. Na vindu via yatumikila mu viali hasa i-store kuli chage; yalange ikidera anoho indahe, isika ni inyingo valogoli valonga inyingu eneneene sana vavikamu voro ni miogo ni vaduyi ni vasanyi na mavere. Makanyu gala vagalanga kisudi, malavu gala valanga ingumba ma ni voro kwavikanga mu tsinyingu tsiene tsila ihale ihale; yaho ni yaho ma kuvika mu kimuha ma mukere avugula isingu ma ahomela ma kiva sealed. Mundu sa aratiguli dave; kulakiguli mu madiku ge etotso; ku mweli wa kavili ni wa kavaga; madiku gavetsa madamanu ga inzala. Yilio lidiku lia vatsitsa kufunula; kali vavula kuvika vulahi vahambitswa cha kulanga imbusu anoho ingara. Oyoyela ku ula mu kiluvi ndi chanavwa ni misala jia kulanga tsirundu nende makindu. Ma wumbaka viluvi viene vila yivio via kokonya ma vavatsa kituva mutula ku musala gwa kulanga mutembe; gwali mudoto chu kulagila ku muludavo kutula ku lidoshi, ma alomba mu uluvindi lulunga tsingutsa; lwa mukere adekelamu tsingutsa. Ma alomba iyambeva ya vadekelamu engoko ma inyanguluga yu kuruga ma isiongo yu kutsia mu kidaho, ni kibanji chavika amatsi makindu matsilu. Vindu via mulogoli yatumikila ku ma ava ni kinu cha ya duyila mu amaduma gitu gu musungu ya konyola nago; kwa galanga gi tsimoni. Geveye mu ni tsikala imwamu, kindi kindu mu kuli orange, yellow ma nende vulavu kidogo. Maduma gala kwasihila ma gashia kuli genya gahake ku hadi ma kuvika mu kinu ma kuduya ku gavunzuka ku hadi. Kwali ni isyo; ma mkana mmbofu uduchi yasiela ku; kali inze ndasiela ku guku ku lugina lla. Ma asia maduma gala gagua vuchima anoho kusia voro vula kokola vuchima. Ni hati ya kokela mu ma kuva ni ritimu lia kwikinga mundu mudamanu naroti kutsa ku kwivila eng'ombe ma kuva ni muhitsu gwa kwa timulilanga. Gwa avana va kalunu riharo. Na riharo ni olomoloma lwa vadiriji, vidako, vanyore, visuka; valanga liharo. Na liharo lia valanga ni liharo lia kokeva; vene valanga engo ya maharo; yani hango hi mivano jikeva. Navutsa kunyi mu lulogoli kulanga mmbano gokeva eng'embe. Na mmbano gundi goveye ho gwa avana va kalunu valanga engoni; lyita lia vidako na visuka na vandu vandi vala; navutsa kunyi kulanga engonono yu kogesa voro na mmbere. Ma viukulia vyitu viali muduya, mutere, kihama anoho litugu; viukulia via kwalitsa kuli mabwoni. Kindu litugu lla nusambi ni kidinyu sana. Ke keekeke vutsa ndi watanyie ulie kibande kikutsutsu unwetsa amatsi nusafira, nogenda. Kwali ni vudinyu ligali vonene mba, na isahani yitu ya kwalagila ku kwagilanga kisietsa. Na kisietsa kila chalange umutwi gwi eng'ombe ni vakasinza eng'ombe ma vavaga kesero chu mutwi vulahi vwene uvuli kufudura mu ma utsia uvamba; yicho cha wavika imbili wu lugina ma usigama ma usia. Na ku vakana vitu mukana ni yenya yakahera yenyanga kalunu atsie yakafwana wa venya valombe na atsie lukali, mukana ula yaheranga vutsa nakegenda kilavu; na kandu vutsa kasembe tsa ndi na kiritu yiki vutsa tsimbere tsiadinya kali ohenza ku tsa; na kali muyayi wahenza ku umanya uyu ni mukali anoho ni mukana wa nyala kwenya dave. Tsinganagani tsiveye wene yila dave. Lidiku na liduki lia muyayi namanye ngani mang'ana gaveye hala. Muyayi uyu adukanga akong'a; vasakuolu vikaye ku chotelo hachova hala vavili kuli koveye ndi muno kovolana muyayi ula aduchi kumuhe mukali. Na kumanye ndi uduchi wo koleta mukali? Ma kovolana kumuhe idisi yumbake hala. Ma kokovola yumbaka idisi yoyo. Ma utsia mwene utiganda, utema misala; ma utsa kolola kuli okonga kijila walola kuli sa kwa kola. Kolola kuli sa uvatsa musala gula isi yila, unyweka vutsa ndi hasi kali mmuvasu kali amatsi uvika mu kali isingu mu uduya musala gula gudinya. Ma ustia uhenza tsinzitsi tsia vakalunu valanga tsingedi; kwalanga ndio dave; ma vatsia vatema noveye na valina vovo vatsa vasekela ku vahenza vavola wenya wumbake ma vakokonya; navutsa wagumilanga lilu (lisigamo) ku ovoha paga uduka ku elelwe ma ohenza itiru uvika hagati hala. Na musakulu yakokovola yakumanyia hu wumbaka; yatsa agenda ni kisala akotsomela ha wumbaka. Nu mwima gwa va mulogoli paga na kalunu. Kijira kali kalunu kanu nutula vutsa mmba mwomwo wakonyola tsisendi tsindahi ma utsie uguli mulimi wumbake ku utsi ovole baba wovo uyu "baba, ndakugula mulimi yila na nzumbachi." Mama wovo alatsa wene yila navutsa inze nzitsa yo dave. Ulamenya mu nyumba yoyo paga lwa ulikutsa; inze ndisena yo dave kijira mwima gwitu nesena yo ndakutsa na giligali ndakutsa. Mwima gwitu ovole "baba, ndakwenya kotema vugwi" Ku ngoteve "hayi?" Na yive "ndahula ku vasakulu va kale ni vavola uhenze ivugwi. Ma ngovola yee, wakola vulahi. Ni watsia kohenza ivugwi wakola vulahi kijira kunyi kugaluka imadioli dave; utsie kohenza mulimi yila ku ogone kavili kandi ku uve mundu. Ku utsie kumanyia vavola mulimi tsana goveye hayi. Baba hamba kutsie. Ku kutsie nive utsie kumanyia kivala tsana ndole "oh, ni yaha. Yaha haveye vulahi. Na niwenya kwumbaka uviki hala inyumba, na kilivwa cha wenya kwingila mu uvikili hala na ulimi ni utsia yiyi, ni uliva ni mwana muyayi alakumbakili yaha anoho hala." Ngogele ndio ku utsie uviki yo ku ombole baba ndakenya kutsia kwumbaka ku nzie kukuvikila kisala. Ku ndagende ho hango hu mwana wange. Na nutakoli ndio ndakagende ku ho dave. Kali lidiku lila nurikasinzi yi tsimburi ulindola yo dave. Na niva mang'ana galagwa madinyu, madamanu; kindu kiduchi kiniga nzie ho; ku mwima gwa mulogoli, nzitse na inyumba yoyo wayumbaka kuli ndi nzie kwingila indangu wu mulimi gula. Mundu wa koveye naye alombe yo mahiga yo ni viukulia viange, kodekele wene yila; utuli mu inyumba mwomwo mula utsi indangu yila kolombele yo mang'ana gala ngogele wene yila kindu ngovole yumbakila yaha inyumba ma lwa ndula yo nduli mmuliango gwene gula kandi ninzia. Gundi mwima gamanyikana dave. Kalunu mwa kosoma, muvuganilanga mu University, engereka yila na mmanyani dave. Lwu mukana aduka tsa ku muyayi ma ammbola "mirembe" muyayi "mirembe" "osoma hayi?" Naye "soma mu university iyi" Na muyayi ateva "oveye single anoho watsia lukali?" Naye "inze ndatsia lukali da, inze ngikili." Na yive muyayi ovola ngikili. Umutevi ku uve mkana mndiki dave. Akovole mbeye mkana msali mmagetsa mwifa ivukitsungu. Kuli inze mkere wange ni mkana mkitsungu mgisemba na mukere mwene oyo ni mwifa vavurugi. Niyakitivula ndio na yive umuvolela giligale. Inze mbeye muyayi Mkitsungu, mwifa mkilima anoho hayi yila. Ma ovola yive ni musigu ndakoleta; ulava mulina wange. Ma mumanyana. Sasa mumanyana dave. Ovola vutsa ndakonyola mulina, mukana avola ndakonyola mulina ma muletana. Niva bahati mbaya; kuli ling'nana lindi liaveye ku mu kivala kinu livola ndi koveye ni muyayi ni mukana vavuganila engereka ma ni vivula mwana muyayi kandi ni vivula mwana mukana. Muyayi navola "ndalola ku yengo yila avandu vaveyo vasakulu valanga mwana lyita vamuvega risu. Yivi ukili na vivuli vovo?" Mkana navola "hii, mama aveyo." Na muyayi namuvola "inze baba aveyo." Kumbe mukana uyu mukere uyu yivula ku musakulu uyu na mukere uyu yivula muyayi ku musakulu uyu kandi natsia ni inda yu mwana mukana uyu ma nivalekana. Kwa lwu muyayi yavola ku kuvalange vatse vahe avana yava mita. Komenya vutsa ndi dave kali ni gava komenyi ichova komenyange ichova ni kweamanyana. Mukana ula yalanga nya; naburuka natsia Holland engereka na muyayi nalanga ise kandi natsia. Lwa yatsia muyayi natsia namuvugula wavikilanga mu airport naleta musakulu. Lwa musakulu yingila mmba nasala kuli mwima gwitu. Niyakasala mukana navola nya ndi nangwa "vasanji wovo yakatsa." Mukere ula ma natula ivwasi. Lwa ysta nahenza ku musakulu na musakulu namukola ndi. "Ooh vasanji murembe" Na musakulu umusoni kale kedete "tamoroma" Ma mukere oyo nava yaho, namuchelitsa vutsa niyitia kisule nagaluka yila na musakulu uyu sasa nivatsa na avana ni vayanza baba utsi. Musakulu navola "gamunangila ni kijira avana mita? Kulaha avana mita kijira igasi yengo yila ni inyinge sana ngaluka yengo." Musakulu yiluka vutsa vwiluka. Lwa musakulu yiluka amang'ana gala gamanya gativwi mukenya muno. Mamanya vateve kindu "nava nive wakakolandi?" Ndachangia mu mang'ana gala na ling'ana lia ndachangia liakola igasi. Ndavola musakulu ula yali mulahi lwa yeveta handulu navola mukere ula "mang'ana yaga nakumolomele ku hayi, hano kutatara ku kindu dave, kulaleka vandu yava ni vanwetsa tsisumu ni vakutsa na kunyi ni kutsia." Musakulu lwa yatsa ma navika mang'ana gala hagati ni mukere ula ni vajaga komoloma, vanyola matokeo dave kijila ni vandu va madiku ga kalunu. Kuduka lwa vakava advice kutula mu Kenya nzima ku mwima gwi kilusha mwakakoli ndi? Ndavavola kalunu avana vala mutatali ku munyi na vivuli va avana vala dave. Ni mwenya avana vala vasingili valechi vave vutsa kuli vaveye ndio. Nitali mukere ni musakulu muvole avana yavo ku mwima gwitu kali nigava mwakwumbachi inyumba indahi navutsa kuduka mkoleku mfano kwu mwima gwitu gwi kilusha. Kwumbake kanyumba ku vunyasi. Inyumba yila eveye indahi kali vujila ceiling luya luveye mu dave; iveye indahi inzilu; mulombe vutsa ya mutadekela mu dave. Mutsi kumanyie mmulimi gwinyu gwa mwagula gula. Ni vatsa nimbavola vumbake inyumba yu vunyasi ma vagelombe kuli mwima gwitu gwali gwa mulogoli vate ku kesegese na vatsie ku mulonji atsie kuvalongela ling'oti lilahi lie kibanji vavole, kuvika vutsa maridadi, ma vaviki ku kibanji kila ma vahome ni isimidi va ma vavake iranji lidinyi navutsa liloreke ni ling'oti lie kibanji. Avana vala valasingila na mundu atavavvola ku muveye muyayi na mbotso dave forever. Mang'ana gala gave gu musakulu nu mukere ula; vavili veng'ine mmanye mu Kenya na Nyasaye. Musingilitsi mugitsi gwu mwana ula guvuli kugwa. Yigwo mwima gwa mulogoli kijira hanyuma yaha mwana yavetsanji na mbotso ma yivula mwana ma vakere yagwa ku vaginji kuhila inandi. Inandi si iveye wa maduma gatula ni mulagila iyi? Mwana mwene oyo wamanya iye okoletela maduma gala anoho ni wavu? Ku nyenya kokovola ndi kali iwitu ivusali iyi koveye yo ni mukana wa ndamanya yivula mwana ni vatsia vagulitsa inandi kalunu ndi mukana mwene oyo yamanya yivuli ku mwana mwene oyo dave; yasingila ni lufwa tsa ndio; na yivula ku mwiko. Ku yaveye nakola lovego lwa ise ma natsia kugula maduma. Ma nanyola muyayi munandi ni pick-up namuvolela nyenyanji ku maduma magunia gavili. Na umanye nyasaye akola mang'ana gu kuhuga, anyala kukuhambanyia nu mwana wovo ula. Ni umoloma ku ling'ana lideya na amoloma ku ling'ana lideya onyola mbeye vutsa hala; paga na mutsi kumanyana. Mukere ula na muvolela sasa maduma yaga ngulitsila ebei indahi kijila nguli magunia gavili kuginga kandi. Navola na winyu tsana ni hayi; nyala kuhila mama maduma gogo yaga kudukitsili hango ombe tsisendi flani. Namuvolela vulahi. Ku vaveye mmudoga vatsitsa namuvola hata inze ma mbulanga ndivulwa mu area yinu na simanyi ndivulwa hayi dave; ma mbula vutsa halunyu mu lidala lie Ilunyu. Vambolatsa yive winyu ni ilunyu. Namuteva na vakovola mama wovo lyita lilye? Naye avola "yee, undi yambola ku lyita lilye vamulanga Catherine." Na iye. Mukana wavu? Mukana wa Namagwa. Natala namuvolela "ooh, vulahi ku kaleke watsa umanye." Na yive ni mwana wa Catherine kabisa? Namuvola "ni inze." Nitali vangulitsa tsa ku munandi ma munandi ya imbola vangura. Catherine yitivula mwana ula. Yalinda dave kijila yavola mbeye ni undi dave kali ni gava ni likutsa ngutsi. Mwana ula iye ulindi Catherine hango hala idagiga yinu. Ku mwana ula ni munandi, mutuji na mulahi lakini wivulwa ivulogoli. Ku avalogoli kuduka koveye kwitsulitsi mima jiali jia guga witu kojkonye avana vave najio. Ni kutula mu kivala kukutsa koleke avana vitu vaveye na amang'ana na otenyi kugimila na gege kijila munyi ni "dady, mumy, uncle, aunty...that's it. Gadukana kuvuguli mang'ana ga guga witu. Inze iye mwana wa vamugoli munene wa valanga John Lubang'a Lidede ndulamu kivala cha Ivusali. Sande na suvilanga ga ndakatala ku yago muganda gwange andagamoloma ku yago suvili nyala kuva ningadukitsa. Kitabu chitu chu kuhandika ku mwima gwitu gwa mulogoli genyeka kuhandike ikitabu cha valogoli vasoma vahula ilogic iveye mu. Ni kuhayahayaitsa ku ni kugada valogoli ni vulahi dave. Kovole valogoli kuli kwivulana; avana vitu vatigala Rusinga ni vanga Kajwanga, Mboya kali wakuhula vakonyola Suba District. Vandu vala ni vamoloma ni lulogoli vutsa lwele; lovo luveye mu dave. Ku gadukananga kove nu mwima gwitu yicho kijila ling'ana liayitsi amitu Herman Asava Mulinya na amitu wa ndamanya kutula madiku gu Vokoloni. Nyala komoloma mang'ana gege; yali maneger mu madiku gu vukoloni mu Ihoteli ya kulanga Staxede Hotel Nakuru yu mwana wa Moi yagula Merideans iveye vutsa yaha ku inzila Kenyatta Avenue. Yatsa mu naveye meneja mu madiku gu vokoloni ma ni kuyinzila naye na inze nimbeye Hotel Metrodea kuli assistant meneja anoho senior supervisor kijira si ndali na masomo malahi kuli gege dave, uyu yali yasoma kumbita ingawa inze ndakola class cha CE cha kalunu ni cha munane. Kali gajila nyasaye anombele ku logendo nindula mu kivala kinu ninzia kuvaya ku America. Ndatula munu nende PANAM(Pan-America World Airways) ni nendo West Africa. Ndika mu vivala vitano yaha kijira endege yambila yali kuli matatu. Ndika Zaire, nikwika Lagos, Abidjan, Dakar. Ni kukrosa Atlantic Ocean ninzia ninzika New York ni vuchetsa. Nimbugula helicopter New York nimbila Delta nimbugula endege ninzia Atlanta Georgia na ndatsia vujila guide; weng'ine. Ndali yo ku mieli sita ni iunsu. Kwamenyanga six flats kutula mu airport Atlanta Georgia kutsia wene ila tsi mile rikomi South Alabama hiimbe Canada. Nimbayo na lwandatula yo kutanga nimbahomba nivayanza vangilung'anyili visa yange ive work permit nyinzili America vasula. Nindula yo ninzitsa England, ninzitsa Switzerland ma ni nzitsa back Kenya. Ku nyenya kovola ndi utaleka mwima gwowo dave. Mr. Alulu oveye muyayi ukili barubaru okokonye; okonye Herman yitwa na vandu vitsisiasa muno. Vandu vi tsisiasa vatenya mundu alombe kindu. Nyala kutala ku kindu; inze nyenya kokovola ndi muhiga gwa 1952 yilio lidiku lia vagikuyu vagaya gavana; vagalugitsa mita ku vakristo va Roman Catholic nivavavola kugalugitsi mita lyita lia unanga Joseph suyi. Yavola mu lugikiyi [nindacokia rita reu onjita ga Joseph, ndacokia onjita ga Kamau wa Mwangi, nogwo tu]. Lwa vagalukitsa amita gala vakristo vapadri vatsia kovola gavana vagikiyu vagarukitsi mita gu vukristo. Vatsiyi mmulitu; kwitana. Mbe ni imbara yu musungu Johny yanduya ni nzikaye hasi ku kitimoto hano ni buti yala yi kivia; kali ndatungwa dave. Vanduya ibuti yila neteleka mu inyama endoto hagati hi kigulu yiki nende soft hano ibuti niyingila mmuvili gwange na ngisala na kalunu. Kali ningenda vutsa munzila yimu vulungi ninzia yila ulalola kuli nzeka loveka llala; ndalema. Mbe mulala ku vasalitswa na avgikuyu vajaga kulwana na vasungu vasungu vagumila vahila muluseng'eng'e. Na vandu valala kuli amitu Herman ni mulala ku vandu vagelitsa ku defenda vagikuyu, vali hasi hu musungu lakini si yali anyala komoloma kindu dave; vali vanyala kumwita kijira vulwani vwali ho vudamanu na giligale kwasalitswa avalala na kalunu henza ole ni vatala amang'ana kijila masujaa waliopigania uhuru wa Kenya Herman ni mulala. Si manye niva yatungwa ku tsisirinji tsia vagikuyu vatungwa tsirefu mia tatu yitsi. Kuveye nende maumivu ga kwasalitswa nende avasungu maiku go vokoloni. Na gajira vandu vitu vali valahi kuli yava kuli mugikuyu vamulanga Homugadi. Umugikuyu ula yalolanga mundu omolomanga mang'ana malahi kuli go kokonya vandi alanga musungu avola mau mau iye ula; ma vagumila vatsia vita vavugula kalimi keke. Ku kandi ivulogoli yinu vali yo; kali inyumba ya Herman yinu vabomola ni vamwenya vamwite na kijira ki wore olombi ku kasukulu, olombi ku kadaraja, wore ayinzila ku igasi halala na vasungu na uveye mundu wu komoloma na venene na vakutsutsu. Umanye kuli yive utumiywi kutula USA, mbeye na valina vanyinge zaidi va ndayinzila navo. Herman yamanya nanyola vandu vitu vali muno avimili si venya vamuhuli dave na yatulanga ni ya kalola kuli mwana okoli vulahi no kosoma yenya mwana ula atsie na alete mang'ana mugamba. Kuli yive sasa koveye ni vusangalu kuli malagoli council of the elders kokolola mwana mukekeke utsi kuvugula mang'ana gitu ma wa kavugula ololi vasakulu yava kuli vakakola hachova hala, niva unyala kuva ni kindu chu vaha, uvahe kindu vatuli muno vatsie kugula isukari wa vatuli inyuma yila vamanye vatsiya hayi kandi vamanye vali ni mwana wavo. Vakere yava wa vatsia vatsie kugula ku isavuni, aguli ku isukari. Lidiku lilala lelo avuli kutsia kulimila murava dave. Ku niva kulakukinga uvuli kuvita, uvuli kuduka ku vandu yava; ku kokolandi? Komeda kwita kivala chitu da; kuva nu mwana wa kutuma da, kuva nu mwana okolola mang'ana da lakini genyeka yive ndi sasa kandi ohenze undi mwana mbe naye, mbe vavaga vanne; anyole ku scholarship atsie asome engereka. Ku Herman yaminwa na vanasiasa kuli Mudavadi yamina Herman tsinzila tsitsye yali anyala kolola dave. Kuli Otiende yingila mu malwa nahambika ni yakingila mu parliament ni tsindolo; ma yigosa lwa vandu vakong'onda tsingovi na amanyi akong'ondela ki dave. Yigo mang'ana ga kwa kaduka ku kolola kutange ling'ana utamaduni na inze ndali ihale wananga ni amitu uyu na ambola hamba na anyola material gaveye mu inze gitu ga hango hitu ga mulogoli na mbeye nago giligali vulahi ni mbola ngabange samu kali suvira oveye nago na nutulitsa kindu chene yicho tafadhali headline utange Mulinya kuli chairman ukulanji mmba mwimwe, ma okuviki ku vasakaulu vakakumanyianga ibicha ila indahi sana kijira ndakamanya nengola igasi ya tour. Am a Kenya tour professional safari guide driver. Ndakagenda mu Kenya yinu yosi ndagimanya kuli ndamnya kigalo cha yiki; paga Uganda, Tanzania, mpaka gwa Somalia, Ethiopia, Sudan, Lokichogio. Ndamanya Kenya mu inzila indahi sana na mbeye na valina vanyinge America; Colorado, Carlifornia, Michigan, Atlanta, New York; vanyinge sana kali kukikolanga communication navo. Na inzila yu kusingilitsa vutamaduni vwitu wa kumbika mu ni amitu uyu.

Sande Mbeye yaha na amitu avoye lyita Kefa Mugangai Adugunda nqa Tito Kibira Ambenge, John Kilivwa Mugarani na mama uyu Zipporah Sarano Lumasia na Kezia Kageha Tsiavayi na sande muyayi mmbuka Mr. Alulu sande kutsa kuvugana na kunyi nyanzi ku kila na ulavola mwami Asava kuli kandi nakuvugani; ndakayanzi kuvugani kandi nzie kwibanga ku gandi material sande na mwami akugasitse vosi.

The child of Mulogooli

My name is John Lubang'a and I am the elder childer of mulogoli who was born in the lineage of the elder one. And I am at the home of the chief Herman Asava Mulinya and he has called us here to come and speak, we speak about the maragoli we have heard the maragoli song for circumcision. At our home called mungoma, mulogoli is the elder child of Vandimi. His name was called mulaguli and he was a mulaguli who talked. And where we came from our grandfather Andimi the son of Ligina and ligina was the child of Bantu. They left the land of Egypt and came to Bantu and spent the night at the road. He left his four boys; the elder boy was Zulu, he is well based in South Africa and he is the elder son of Bantu. The one following him is Ligina that is our grandfather. Ligina came and slept at the road between Cameroon and Nigeria. He left his son Andimi and the five boys. Among the five boys the elder one was called Mmbwege. Followed by Luganda, they went with their father who is our grandfather called Andimi to the land of Congo. When they arrived at Congo, Andimi slept there and the five boys remained and they left Congo and went to River Nile upto the land that they call these days Uganda. The third child of Andimi was called Muyeli followed by Mugusii and mulaguli who is the last-born of Andimi or he is called Mulogoli. Then Luganda said I have landed and our firstborn is old now and we are leaving, whoever will die while on the road I will bury him. I am building a house here. He then build a house at the place that we call Uganda he changed the way of life even when he speaks he speakes like a Mulogoli. The one following Muganda is called Muyeli he went to Abisinia.

When he went the two boys remained since Luganda had established his place, and had remaned with Mmbwege. They remained two boys Mugusi and Mulogoli and they went to lake victoria. When they got to Migingo they arrived at Rusinga and they saw good things there. When they got there they chose to establish themselves there. They packed their boats at the shores of Lake Victoria, they explored that place, and they didn't find a place to build a house there because it was an island where Tom Mboya was laid. Tom Mboya and Kajwang are our children of Vasuva the clan of Herman Asava Mulinya. They slept there and they wondered how they would survive there. Where will we build our house? Where will be dig? And our children will build where? Our animals will graze where? Then Mulogoli his boat and the wife who is our grandmother Kaliesa and Arabic lady from Hebrew in Israel. A maragoli is a Hebrews. All our cultural practices are similar to the Hebrews but we have left one thing out, we do not circumcise children after 8 days. We do not burry our bones where we are living we carry and take them to where we were born. When the Maragoli began riding his boat, great wind came from where Luganda had established himself and it blew the boat to Homa Bay. Mulogoli called Mugusi and told him, "my sibling, you cross well and you go at the top of a hill or stone and light fire to produce smoke that is moving up, I will know that you have arrived and established there well and I will remember and do the same" and the Mulogoli boat moved to Bondo where Oginga Odinga was laid, that is the second place where the Mulogoli stayed. Mulogoli stayed there and Mugusi went to Homa Bay, that was his first home the he crossed and moved to Kamagambo to build there, then to Tapak Factory where they were mining stones and making sculpture. Mulogoli stayed in Bondo and his migration from Bondo was like this; a Sudanese came with a Luo, then he begged mother Kaliesa to talk to his husband to allow them to put their nets to dry from there place, since they were fishermen. This Sudanese came with his fish and he removed the intestines and threw them everywhere, and it happened that the place started smelling bad. When the Mulogoli came from the place where he was grazing his cows he said, "these people have spoiled here, my wife how was it? Look here it is smelling bad, they are uncircumcised, the razor has not gone through them!" the mulogoli left the place and went to Asembolaba near Kiti Mikai that is where he made his place here in Kenya. He left that place and went to explore another place that we currently call Maseno University.

We had a tree there that we call in maragoli "umuseno" this is where the Mulogoli was using for shelter when it is hot or raining because he was staying on rocks where they were huge that is where he was building his house. He left and went to Mungoma where our grandfather was laid to rest. We call it Mungoma, Liamagale or Mungono. Limagale is an open place. And mwigono is where he slept or where we buried him. And mungoma is where he was staying. Mulogoli stayed there and he was buried there. As the elder son I looked around where we had laid him, and I didn't see a place to do farming and I chose to go and look for another land. And I left the place and came to the east. Where we currently call it Busali, then my sibling called Kitsungu came and builds here, and the land that we are in now is called the land of Vakitsungu. But when you hear about a clan called Burungi or Mukitsungu that is not a person it is a house of the girl. A woman that has been married somewhere is the one that the clan is named after. I a Musali the sone of Mmagetsa, when you hear about a Musali Mmagetsa is a woman who is a Mmagetsa is the one that the clan is named after.

The child who is following Kitsungu is called Mukirima. It is the leading house; prominent leaders like Akaranga and Khaniri are from this clan. The one following Mukilima is called Kavogoi, she is a girl. That child is not mentioned oftenly. When you ask Mulogoli had how many children, you are told that he had four children; Musali, Kitsungu, Mukilima, and the elder one are Mmave. They do not mention this girl. Today you've heard that the constitution is saying that if the girl doesn't have a place to go, you will partition for her a potion of land where she will stay, because if you isolate her where will you throw her. The Mmave remained in Mungoma. When he remained there and the culture of the Maragoli was well preserved by the one called Nondi. Because he is the one who remained with the wealth of Mulogoli and took care of Mungoma. These are our inner secrets that the Mulogoli was waling with because he had his wealth that he was walking with.

He is the one who remained with the culture is Nondi. The elder son of Mmave was called Logova, followed by Nondi, followed by Gonda and the last-born was called Mutembe. Then we spread and if you come to our culture from Uganda, we call it Uganda because Luganda changed the way of life and gave birth to Nabongo Mumia who were born in Uganda. They didn't just happen in the world, when you hear about Nabongo Mumia or Muwanga is the woman that is given the name. When you walk around the one who was ruling over us was called Mulama. He was born from Nabongo's lineage. And Nabongo came from the house of Kabaka, the house of Luganda, he may look like he is not a maragoli but he is from our lineage of Mulogoli. When you go to Mugusi, the one called Kisii is the fourth child of Andimi.

Kisii (mugusii-this is a person, or the elder of the Kisii tribe) changed the culture and he circumcised girls. The Mulogoli told him, "my sibling you have destroyed the culture with the reason that the razor blade goes through a man, and how does it happen to a woman?" and because he destroyed the culture he intermarried with the Kipsigis. And he gave birth in the neighborhood. That is Kuria and they confused things, these days they intermarry with the Maasai and the culture of the Maragoli has been lost. When a kisii says come here very fast is the same as Mulogoli, (vwakire-vuchie vwairire, vwakira) they only do slight changes to make it different but we are from the lineage of the Mulogoli. I believe that is how we originated.

With our culture when our grandfather came to a place he used to make a house and the door was called "Ulwitsi" and he made the lock that was locking that door and it was called "Muluguyu" that muluguyu was made from ropes that they got from the forest then they dry them and then they tie it in the middle. They used to tie it at the middle and on top and you could not open. And the things that they were using were stores, pots. The maragoli used to mold huge pots that they were keeping in cereals like wheat, casava and the millet. There was "kisudi" and the white type was called "ingumba" we used to store the wheat in those pots, far away. Then the woman takes cow dung and seals the pot. No one was to open it until the days of hunger. Now February and march the days of hunger, that is when they go to open it. Even those who didn't do good storage they light something we call "imbusu or ingara" you scoop it using a basket that has been made from trees. These are bamboo trees. The one making those baskets used to sharpen sticks, from a tree called Mutembe. It was very soft. Then you make a tool for cooking in vegetables from clay that the woman used to cook vegetables from. Then you mould a pot that they used to cook in chicken then another pot was called "inyanguluga" used for baking maize flour. Then "isiongo" it was a pot for carrying water from the river. We also had "kibanji" pot for cooling drinking water.

Those are the things that the Mulogoli used then he had another tool for grinding maize, the maize brought by the Whiteman and we used to call them "tsimoni" meaning eyes. We have those in black colour, orange, yellow and slightly whitish. We used to fry that maize to a point where they were almost getting burnt. We then keep it in the "kinu" then we hit and they break a little. We had "isyo" and a mature lady used to grind on it, I have once grinded for my grandmother on that traditional milling machine. She then grind that maize and they become flour or we grind the wheat and it becomes flour. We had a spear that we used to protect ourselves from the enemies who came to steal cows we had bows for shooting the arrows. The arrow is a tiriki term and also the Idakho, Nyore, Isukha call it "Liharo" it also means circumcision but we in maragoli we call it knife we circumcise using razor blade. We also have another knife that the current children call it "engoni" the name of the Idakho, Isukha and the other people. But we call it "engonono" for harvesting wheat and millet. Our meals were "muduya" that is stew of beans that do not have covers. Also "mutere, kihama or litugu" those are green vegetables. We used sweet potatoes; something like the "litugu" when you burn it is very heavy.

When you split it and you eat a piece of it, you just drink water and you travel as you walk. We didn't have many problems. And the plate that we used to eat from was called "kisietsa" and it was the head of a cow, after slaughtering a cow they used to make it from the skin of the cow's head without making a hole inside. That is what you used to keep at the front of the milling machine then you grind the maize. And for our girls when they were ready to get married, she was just walking naked, with a small thin covering the private parts, and on the chest, the *boobs are tight and standing when you look at it you admire. For the man you didn't observe the ways of the girl if you may want her or not. Your thoughts were not there until the day when the boy will realize that there are good things there. This boy should inform the old men, they sit around the fire outside. We sit as parents and we say that the boy is mature; we should give him a wife.

How do we know that he is keapable of marrying a wife? We then say that we should give him a place to build a small house. We then ask you to build your hut. You then go and cut trees, then you plan how you will make it because you saw how we did. We come and see the way you are sharpening the sticks, you hit it once on the ground and it get planted there, you add in water and the cowdung then you hit it then you go and look for the "tsinzitsi" this days we call them "tsingedi" they go and cut. If you have friends they come and lugh at you asking you if you want to build. Then they assist you. But you used to tie it to the top. Then the man who showed you the place to build the house comes and moves around with his walking stick. It is the culture of the maragoli upto now. Because even now when you get good money and you go and buy land, you build then you come and tell your father, "father I have bought a land there and I have built inised there" your mother will come there but your father won't come.

You will stay in your house until the time you will die, because of our culture if I step there I will die and it is true I will die. With our culture you have to tell your father that you have found a place, then he asks you "where?" and you say that you used to hear old men saying you look at the east. Then I say, "yes you have done well" if you went to look for a place towards the east you have done well because we do not move back to the west. You go and look for the land there so that you sleep twice and be safe. Then you go and look where the land is and you show your father. "Oh! It is here, this is a good place" and if you want to build you put there your house, you put there your gate and you do the farming as you move towards there. If you will have a boy he will build here or there. I point for you like that, and then you tell him that you want to build, that is when I can come to put a stick for you to build. And now I can walk at the home of my son.

And if you do not do that I cannot walk there. Even if you slaughter a goat there for a single day you won't see me there. And if the things are tough or bad, to a point that I have to go there accoding to the culture of Mulogoli. I come and you have built your house, I will enter the compound from the backside of it. The person who I have come with will make there a cooking place and prepare my meals from there. We cook from there. You get out of your house and come there; we solve the issue from there. I point a place for you from there and I ask you to build a house there. I will leave the place using the same opening that I made when getting inside. These days you have received education, you meet at the university abroad and you do not know each other well. When the girl meets the boy, she says hi and the boy responds hi. "Where are you studying from?" she asks. And the boy goes ahead by asking "are you single or married?" and she says that she is not married she is single. And the boy says that he is single too. You haven't asked the girl's tribe, for her to tell you that she is a "Msali, Mmagetsa, Mwifa or Mukitsungu" like for my case my wife is a Mkitsungu, Mgisemba lady and she is a mwifa.

After the introduction you say "really" I am a Mkitsungu, mwifa mkilima. And she says that you are our enemy I will marry you. You will be my friend. Then you know each other well. These days you do not know each other well, you just say that you have found a friend and the girl say that she has found a friend then you marry each other. For the bad luck, like recently there was a man and a lady, they met in America then they gave birth to a baby boy and a baby girl. The man said, "I used to see back at home the old used to give name to the born baby then they shave the hair, do you still have your parents? " the girl said, "yes mother is there" and the boy said that the father was there. It happens that his father impregnated the mother and when they divorced the mother went away while she was pregnant again (the second pregnancy is for the girl who is his wife) the boy called them to come and give names to their children. The wife called the mother. She flew to Holland, and the husband called the father and he went also. When they came, the boy went and picked the father from the airport.

When the father entered the house he prayed as usual that is our culture. After praying the girl told the mother, "your in-law has arrived" the mother came from the bedroom. When she came she saw the man (she was shocked) and the man signaled her to cool. "Ooh! Hi my in-law" and he has already signaled her not to say anything. And that woman was there she greeted him and assumed everything. The father joined her children and they were happy that the father and mother who were in-laws were around. The father said, "we shall give the children names, since there is a lot of work back there at home I need to go there soon" and after the naming the father ran away, and this is the question:

If it were you what could you do? (Discovering that you and your wife are sharing the same father and mother, it's only that they divorced and they didn't know that you had married)

I contributed that discussion and my advice worked. I said this; that father was wise when he took the mother (who was his ex-wife) aside and explained to her, "we should not speak this issue here, we will leave the two people poisoning themselves they die while we are gone" when the father came back he settled the issue with the mother and they didn't find a solution because they are the people of the current generation, until they seeked advice from the Kenyans. According to the Luhya culture what could you do?

I told them that they should not mention that they are the parents of those couples. If they want those couples to stand strong they should leave them the way they are, but they should tell them to do the culture by building a grass-thatched house. That is our culture, that house is cool without a cealing there is no warmth. It is cool and they should make the one that they cannot cook from. They come and show them the farm that they bought. They come and build the hut then you put a sign on top "kesegese" of the hut that the couples are relatives, then they go to a potter and he makes for them a good pot for keeping in water. They do it for decoration then they put it on top of that "kesegese" and cover it cement then they apply the colour on it. Those couples will stand and no one should tell them that they are brother and sister they will stand forever.

Those issuses belong to the father and the mother; the two should know Kenya and God. They should help that house not to fall. That was the culture of the Mulogoli, when a sister gave birth to a child with her brother, they women used to carry the baby and take her to Nandi. That child is the one that normaly brings us the maize that we eat. I want to tell you this that back at my place in Busali I know well of a lady who gave birth to a child with a relative and they went and sold that baby in Nandi and that lady has never given birth again. She went to buy maize and she found the Nandi boy with a pick up and told him that she wanted two sacks of maize. You know God does wonders; he can link you with your child. When you speak something you soften and when he speaks something he softens and you find that you are together. Until you get to know each other. That woman asked him to make the price fair for him, because eh had bought two sacks then he asked her where she was coming from. He could transport the maize to her place on a certain price. Whle they were on the way driving, he told her that he was born in that area but he doesn't know where he was born, I normaly hear the village of Ilunyu.

They told me that our home is in Ilunyu, and she asked her if they told him the name of the mother. And he said, "Yes, someone told me that her name is Catherine is the sister to Namagwa" she told him that he will know. She asked him again if he was the son to Catherine, he said; yes although they sold me to a Naandi. Catherine revealed herself to that child; since she didn't have any other child even if she was to die she was ready. That child is the one taking care of Catherine at that home this moment. That child is a Naandi, who is rich and good but he was born in Maragoli. We as the maragoli we should consider the culture of our grandparents and teach our children to have them too. When we leave the world we leave the children having them and the ones who do not want to have it then that's their problem. Because theirs is "daddy, mummy, uncle and aunty" that's it. We should consider the culture of our grandparents. I am the elder child of Mulogoli called John Lubang'a Lidede and I am from the land of Busali.

Thank you I believe we should tell the maragoli the way we were born, and our children who remained at Rusinga are; Kajwanga, Mboya you've heard that they got Suba District. Those are the people who are speaking Maragoli alone, Luo is not in. we should have our culture, a word came through my brother Herman Asava whom I knew since the colonial times. I can speak about him, he was the manager during the colonial era at a hotel called Staxede in Nakuru that belonged to the son of Moi who bought it Merideans that is along the Kenyatta Avenue. He came there as the manager during the colonial period. I worked with him while I worked as the assistant manager or senior supervisor because I didn't have more education like his. He had advanced education and I did CE currently called standard eight. It made God to prepare a way for me to travel from this land to America. I left this place using PANAMA (Pan-American World Airways) I got to West Africa and alighted in five countries, because the plane that was carrying me was like a mini-bus. I alighted at Zaire, then Lagos, Abidjan, and Dakar. Then we crossed the Atlantic Ocean I went and alighted at New York in the morning.

I took a helicopter in New York and it took me to Delta, then I took a plane to Atlanta Georgia and I went alone without a guide. I was there for six and a half months. We were staying six flats from the Atlanta Georgia Airport to that place is ten miles it south Alabama near Canada. I was there and I begged them to change my visa to be a work permit to enable me to work from there and they refused. I left there and came to England then Switzerland and back to Kenya. I want to tell you that you should not leave your culture. Mr Alulu you are still a young man, you should assist us. You assist Herman who was almost killed by Politians. Politicians who do not want someone to do development. I can mention something I want to say that in the year 1952 that is when the Gikuyu refused and told the governor to return the Christian names to Roman Catholic the name that we call Joseph Suyi. He said in Gikuyu [nindacokia rita reu onjita ga Joseph, ndacokia onjita ga Kamau wa Mwangi, nogwo tu]

When they corrected those names, the padre went to tell the governor that Christian names should be returned. They went to the forest to kill one another. I have a wound that Johny hit me while I was sitted on the chair using his boot that had a metal. I haven't been payed. He hit me with that boot and it got into my body and it is still painful upto date. Even when I walk on the road you see the way I am leaning on one side; I am lame.

I am among those that were hurt with the Gikuyu that began to fight with the whitemen and were caught and taken to the barbed wire. Herman asava is among those who tried to defend the Gikuyu and they were under the Whiteman. But he could not spea anything; they could have killed him because there was bad war. In reality we were hurt and I do not know if Herman has been payed the three hundred thousands that the Gikuyus are paid. We have pains that the colonist hurt us. When the Gikuyu saw that one was speaking good things he used to call the Whiteman and tells him that you are a MauMau then they catch and kill you and they take your land. Here in maragoli we had such people, they wanted to kill Herman since he had made a school and a bridge. He was working with the Whiteman and talking with the great ones. You should know the way you have been sent from USA, I have my friends there that I worked with. Herman realized that the leaders who were here didn't want to listen to him, if he saw that a child is doing well and is educated he wanted the child to move ahead and bring things tomorrow like you. We are happy we as Maragoli council of elders to see you as young as you are, you have come to record our words the way these men have done outside there. If you have something you give them they leave this place and go buy sugar where they came from they people there should know where they have gone and they were with their son.

These women should go and buy soap and sugar. This one-day they should not go to dig for someone. Because if we prevent you from reaching these people what shall we be doing? We shall be continuing to kill our land. We won't have a child to send, we wont have a child who can do these things. You need to look for a child that you can work with. You be three or four, you get a scholarship to abroad. The Mudavadi in his ways pushed Herman and he could not see. Like Otiende used to get drunk then he keeps silent at the parliament and sleeps there and wakes when the people are clapping hedoesnt even know what the people were clapping for. That is the point that drove us to start culture. I was far it my brother here who called me. I have walked in Kenya and I know it like the way I have mastered my finger upto Uganda, Tanzania to Somalia, Ethiopia, Sudan and Lokichogio. I know Kenya in the right way and I have my friends in America, Colorado, California, Michigan, Atlanta, and New York. They wre many and we are still communicating. Thank you I am here with my brother Kefa Mugangai Adugunda and Tito Kibira Ambenge, John Kilivwa Mugarani and this mama Zipporah Sarano Lumasia and Kezia Kageha Tsiavayi and thank you Mr. Alulu. Thank you for coming to meet with us. I am glad to meet you and I will go to prepare more materials. Thank you and May God bless you all.