Play time: 29:32 minutes. Recorded in Sabatia, Kenya, April 8, 2014.

Luvambo

Herman Asava

Sande muno ku mwami Kelvin Alulu kuduka hango hange. Nyasaye iye okola gene yaga. Mang'ana gange gali gagote vutsa haundi mundu yaliho yali anyala kugavola vulahi dave. Na sanditsa muyayi uyu mwana wa nyala kulanga mwisukulu wange mwana mugeli wa nyasaye yavugila kuli Solomon wa kale ave mugeli avuguli mang'ana ge kivala kinu. Inze ku lyita liange ni Herman Mulinya Asava ndulanga Igahumbwa mu sublocation ya Gavudia mu location yu Wodanga mu Sabatia Vihiga County lovega lwa Western Province. Na ingavi indahi nyenya kwivala mang'ana ga valogoli, wa valogoli vatula ni vatsa muno. Na vudamanu vuveye mu kivala chtu kinu avana vitu si vateveliotsanga mang'ana gali ga kale ha vatula ni vatsa mu kivala kinu dave. Sanditsanga kuvugula muyayi John Lubang'a Lidede kutula Ivusali nyumba nene ya Mulogoli, muyayi wiga mang'ena manyinge kandi wa valogoli vadukana vahambane hala ni kunyi nangaye vamanye mang'ana manyinge. Koveye munu na vasakulu kali vanyinge vakukutsa muno kali ni kmihiga jia tisaini, na vamanyi ku mima jia valogoli dave kandi vamanyi ku wa valogoli vatula dave. Inze ni muhandichi wi vitabu kandi mmbulogoli muno lyita liange vananga muno kandi musatsa mmolomi. Mundu wakamoloma mmbulogoli muno, mu western muno kandi mu Kenya muno. Mundu wakalwana ligali mu siasa muno. Mbandika vitabu ku vunyinge ma kandi nangangwa daktari wa kienyeji, ma kandi nangangwa mundu mulimi, pastor na mundu wi kivune mmbalogoli wa vegombanga vamanye manyinge ku inze. Na mbola ndi nangwa ndi ku avana vitu valogoli mang'ana ga ndahandika nangwa ndi yanza utevelitse mu livilana lilio vandu va kwivula ni vaha kuduka ku makura gaduka saba anoho likomi na ihiri yoyo kuli yivulana. Kandi teva mukana wa wenya koleta aveye ihiri ki, avivuli veve kuli vivulana. Na kindu chene yiki kilakokonya imbili wa utsitsanga wosi. Mang'ana yaga mulogoli yala ni ling'ana linde lwimbu lwa yakola ndi nangwa lugano lwavola ndi nangwa:

Dada wovo vwaha, avola Tonde

Ma vakoteva Tonde? Tonde Mang'ure

Ah na Mang'ure, Mang'ure ngwegwe

Ah ngwegwe, ngwegwe vayanza

Ah vayanza, vayanza vagavo

Ah vagavo, vagavo ninga

Ah ninga, ninga tsatsa

Ah tsatsa, tsatsa mmbo

Ah mmbo, mmbo kaviri

Ah kaviri, kaviri nyambura

Ah nyambura, Jibi Masia, kuvakulalu wa masia

Vandi vandu vaveye muno vavalanga vavo. vavo yava na vasigu. Mmbo ni musigu dave, ni mundu witu. Kindu chaleta tsa vavola vavo na vasigu lwa va vula kukevwa. Lakini na avandu va kwivulwa nangavo inda ndala. Kali vanga Oginga Oginga yava ni ihiri ya vasaniaga na vandu vitu vaveye muno vasaniaga vanyinge vagimila kivala kinu kinyinge. Vandu yava vaveye vandu vageli, vamihanga vulahi mu tsinzila tsiveye tsindahi.. Ihiri indala ya ndayanza. Icho chololanga imbohola iyi kunyi koveye nu mpaka na vavo. Kali Kisumu wa valanga Kisumu iyi iyo wu kwatsitsa kusuma; isogoni yitu yali wene yila. Na vajaluo vanyinge mima minyinge kutula ku kwinye kandi kwiga mima minyinge kutula ku vo. Kandi vavo kuduka na kalunu vaveye ni mima minyinge jia vamanya sana kali kunyi kwatigaye inyuma wa vavo vene yava. Na koveye na mang'ana malala kuli kwa mfano vakwenya vandu vitu vamanye vandu vitu vatula hayi.

Mulogoli ni mulala ku vandu vamwamu mu lilova na mulala ku vandu va tula Egebeti na ni mulala ku Visiraheli ma kandi ni mulala ku avana va inda ya Nuhu vali vavaga. Hamu, Shem na Japheth. Kunyi valogoli anoho vamwamu kwatula mu inda ya Hamu, mwana wa Nuhu. Nosoma mu vangeli ulanyola mu kitabu chi Litanga 9:20-28 kuli avamwamu kwatula Misiri ni kutsa ivugwe yinu kwenyola limenya ni kwavukana ninde avamitu vitu vanga Shem na Japheth. Japheth yali oyo mwana wa Nuhu mukogoti na yamanya nagasitswa kijira imima jijie jiali milahi; yayanza baba wewe Nuhu sana. Na namukonya miyinzi minyinge. Na Hamu muyayi witu uyu nava mundu mugata nafwana kuli mundu uhangalitsa baba wewe. Na Shem uyu ni muhundira wa avanavene yavo. Ku ingavi ya vandu vitu vamanya vanyola, kwamanya kugwa vatumikili va Japheth; iye aluha nakwamiha. Mwana utuitsanga baba weve na baba weve amanya anyola uvwamishi hango hehe. Na nohenza kuli vandu vitu vamwamu vatula yila, vamanya vamwavo valala vavukanila yila valala vatigala West Afrrica, vandi South Africa, vandi Central Africa na vandi North Africa. Valala ku vo vamwamu vitu vandu va Egebeti anoho Vaarabu vavalondelela yinu ni vagulitsa kolondekana nindi mang'ana gang'odwa mu kitabu cha Litanga 9:20-28. Kunyi kwali vatumwa va vandu vene yava. Na Japheth niye yali Musungu na Shem yali muhindi niye umwamu na niye mwana wa Nuhu wu kutanga mu livula. Shem niye wa kavili mu livula. Na kovola ndi nangwa ndi ni oveye mundu anyala kotevelitsa mima ni oveye mundu anyala kuyanza baba wovo na mama wovo ulanyola vugasu voveye ku yive vunyinge kuvita avana vandi yava vosi na ni onyola vwamishi vulahi. Valogoli yava koveye ni tsihiri tsinyinge tsiatsa muno. Na tsihiri yitsi gadukana vandu vitu vatsimanyilitse vulahi. Valogoli vene yava ni vaha, ni vaha, ni vaha. Nohenza muno ma kandi kuli bwana Lidede myakamoloma hano kijila mang'ana gi likevo ni mima yii gadukana vandu vitu vigi mima jiene jila sana vajimanye. Nutsia kalunu nohenza ku vandu vitu kuli kulangana muno tsihiri, vandu vitu anoho ku mang'ana ga makura, mwana wu kutanga wivula mwana muyayi. Muyayi mwana wovo yivulanga mwisukulu. Mwisukulu wovo wivulanga chisukulu. Na chisukulu chicho chivulanga chisukulwe, chisukulwe chivulanga kesoni na kesoni chicho chivulanga kitsienze. Na kitsienze nacho chivulanga kifudura moni. Na kuli vandu valangananga baba ni baba wovo wakwivula ligali anoho dada. Mama uyu ni mama wowo wa giligale wa kwivula. Senge ni mbotso baba wovo, amwavo ni amwavo wovo muyayi wa mwivulwa naye anoho mukana. Mbotso uyu ni mwana mukana wa mwivulwa naye, guga ni baba wa baba wovo na mama wovo; ise baba wovo. Guku ni mama wa baba wovo na mama wovo. Musiala ni mwana wa senge wovo. Mwifwa ni mwana wu mukana winyu, kotsa ni mbotso mama wovo. Mukwasi ni wu washira mbotso anoho musatsa wu mukana winyu. Muko ni ise mukali wovo wa waleta wu wakwela tsing'ombe anoho guga, mukwe ni mundu wa muhetsana nangaye vukwi kijira niye waleta mukana uyu navutsa uyu ni mukali wu muyayi wovo anoho muyayi washila mukana ni guku. Vasanji ni wivula vanavitsala vinyu yani mwasanga nangaye vana valetana yava; muyayi nu mukana; vivuli vinyu yivo valangananga vasanji. Na amwavo guga wovo umulanga kandi guga. Amwavo wa guku wovo kandi umulanga guku. Wahila amwavo mama wovo umulanga kandi baba. Mama mukere wa amwavo baba wovo umulanganga baba. Mwisukulu amwavo guga wovo yive umulanganga kandi guga naye akulanga mwisukulu. Guku mukere wivula mukali wovo ni guku wovo. Guku mukere wivula baba wovo umulanganga kandi guku. Guga uyu waleta mukana wewe umulanganga guga. Mutugwa uyu ni mmbisandu uvula vivuli nomenyi naye aveye mutugwa wovo na alindanga kuli mwana wovo anoho umukola mukali anoho si unyala kumukola mukali dave kijila yaitsa komenya mmunyi. Na mwavalitswa nangaye si dadukana umukole mukali dave. Na avirongo ni mundu wa mwakevwa nangaye hala, ni mulia naye hala, mwingilitsana vulahi samu; wene oyo ni virongo wovo. Na si wene oyo aviti amwavo wovo; ni muveye nangaye halala kali si unyala koleta mwana weve anoho mwana wovo si anayala koleta mwana wa avirongo wovo dave; ni mundu wa himbe sana. Inyumba yu watsia mu mwandu mwene musatsa ni yamala kukutsa yeneyo vavola ndi yatsia mmwandu. Avana vivulwa navo mmwandu ni vaduchi si vahevwa miyinzi jiu vusalisi anoho jia kwamiha ihiri mba kandi naveye muyayi si yumbakilwa hamugitsi vurungi mba. Mwandu nu wivuliywi mu mwandu yive utatsia mmwandu dave, nuhula kandi undi mundu ukutsi dave utatsia mmwandu gwene gula dave, umanya oleta kindu kidamanu. Na ni oveye kandi warumila uyu ni mundu mudamanu, makono gege gaveye madamanu adukana yamihitswe dave. Kuli vwami vwitu vwa Kenya kalunu, vuveye ni itabu inenene kijira vandu vamiha kalunu ni vandu varumila ni vanyola vwami mu vuveshi mang'ana gu vumindi vwene vula, icho mang'ana gi mima jisulanga. Mwana wi indasimba ni mwana wu muyayi yivula ichova na nya. Na siyaletwa hango mba kandi uyu naveye mwana muyayi yumbakilwa halovega na si yamihitsangwa kandi mba. Mugenda na nya ni mwana wa mukali wu waleta yatsa nangaye hango kandi mwana mwene oyo si yumbakitsangwa mmugitsi dave, kuduka agulwi murimi ihale kijira ni mwana wu mukali yatsa nangaye, si umanyi niva yivula ku mwiko anoho yivula ku ndi nangwa dave. Ku mwana kuli weneyo nu muvichi mu avana vovo amnya aletwa luswa hango amala mugitsi gwene gula. Mundu musatsa nogoni nu mutugu anoho nu musatsa undi gavola ugwi luswa na utuli mu ihiri yeye atsie ihale kijira mundu ogona nu mutugo kuri vindu vutanji vikoleka mu kivala kinu; vandu vagona ni mitugo, na avana vavo, ku vanyia; mima jiene yiji jitanji likoleka mu kivala chene kinu mima jiveye midamanu jia kotenya ku jivuli kololeka mu kivala kinu dave. Na luswa yilu yilwo lujilanga vandu vanyinge vahama muno valala vakolanga luswa lwene yilwo; vala vatsia inandi yila vandi vatsia hayi; ma onyola mang'ana gene yaga gaitsa koleta muno itabu ineenene sana na vandu vene yava ha vatsitsa hene hala kuduka kindu chene kila kivalonda onyola kandi mugitsi gwa yatsia mu kandi avana veve na visukulu veve kandi vakoli amang'ana kuli gene gala. Ku amang'ana ge mima yiji kogelitsanga kovola avandu kwige mima milahi vatevitse amang'ana gene gali ga kale na mang'ana ki malahi ga valonda ku na galavakonya. Na mukali mukunzakari namali kunzakara livola ndi atatula ku hango vwangu nagendagenda iyi dave; ave hango kali muhiga mulala. Na si yenyekanga murembane nangaye paga umutulitse kitambaya ku mutwi ni murembana nangaye dave. Alakolekela kilamo kindi kiveye kidamanu. Mukali mukunzakaru mwene ula niva yive kalunu wenya utsie munyumba yene yila mwandu umanye ligali ndi nangwa wa utsitsa munyumba mwene mula utsila mu kiliango ki na vakuvititsa kabisa yive kijira gadukana lwa valomba lovego vafuminye kabisa vamanyi uyu ni we inyumba yeneyo adukana atsie kulinda mugitse gwene gula. Lwa novole tsa mugitsi gwene gula inyumba va vumbaka yu musatsa mwene yakutsa iveye idukana ya genya utsie mwene mula dave. Na kandi kiliango chu musatsa mwene ula yavitila mu natsia mmba gadukana utsili mu dave, olombe ugilung'anyie viriango viene vila kandi ivuli wa yagona wene yila uvuli kutsia kogona wene yila nu ku kidari kwene kula dave. Nuva mukili kupanga mang'ana gene gala utsili mu chandangu kandi utuli mu chandangu kutsia ichova paga lwa namugilung'anyie inyumba kali gadukana wumbakili mukali mwene ula inyumba indahi imbya ya na mutsie komenya mu nangaye. na yive nutsiyi kumala kutsie munyumba yeneyo mmwandu mula, gadukana umanye mima jiva hene hala na ustei munyumba yene yila ni vamaliyi kolomba rovego. Ni vakikili na niva mwagenda ku nu mukali mwene ula vakili kolomba lovego utakatsie mmba mwene yimwo mmwandu dave; ovetsa wa kuvunaga malago kalunu. Gadukana ogelihe ku mima jiene jila. Na numali kogona ku mang'ana gu mutugo, utalia ku mutugo gwosi dave nulia ku gumanya gukwilana. Ambere ge eng'ombe utanwa ku dave kijira wagona ku. Kandi niva wagona ku mwana wovo mukana anoho niyagona na mbotso; mukana mwene ula natsia lukali gadukana utsie kwahula tsing'ombe tsitsie hango hene hala dave; utatsia kwahula yo dave. Kalunu mwana mwene ula yakuva ihiri yindi, musigu hango hene hala kalunu na yive utagenda ku yo kandi dave. Na yive wa mukana wovo yatsia niva noveye mulwaye, utatsia kulwala wakutsila wene ila dave. Nukutsila mwene mmba mula livola kuduka vafuduli induhu munyumba mula kandi kuduka vashiole hango hene hala. Koveye ni kindi kindu kwisunga. Mundu namali kwiyita mwene koveye ni mima minenene sana. Namala koletwa na va naveye mundu yakwisunga kumusala, aletwa hango ataletwa ku mmba dave; alatsa varimi tsa kirindwa gukiri kale mundu ula lwa atula wene ila vatse kuta mu kirindwa mwene mula. na vandu vene viko vene na vandu vi inyumba vatakuba tsikwiri dave kandi mutalombi ku kindu isadaka ituli ho kandi mutsie kutumikila dave, kandi lilia livetsa ho dave. Inyumba yu mundu umali kukunzakara, mukari utsa kweya mmba mwene mula ni mukali wa kunzakara ku kandi. Kandi mukali usingilanga mukali mwene ula ku vukunzakali vwene vula ni mukali yakunzakala ku. Kandi na yive mundu musatsa kandi niva ni kusingila mundu musatsa kandi yive uve ni wakunzakala ku. Ma madiku gaduki wa gadukana mutulitse risu ku mutwi livola ndi nangwa kalunu mwakamala mang'ana gene gala niva ni lisitsa lilala anoho madiku gavaga anoho ganne, mutsie kutulitsa risu liene lila mutsie kovega; limanyiamga ho mwakalomba vwiyangu vwa mundu mwene oyo atsie ichova ku utange ligenda lakini kwingila mu inyumba yanga vandu dave. Vindu via varimili kirindwa, magembe gala gadukana gatuli mmba mwene mula kandi lwa gavola vakamala kwilitsa kirindwa chene kila magembe gene gala gave ku kirindwa chene kila kuduka lwa nagatuli ku kwilana mmba mwene mula. Amatsi ga vandu vatsiyi kuta mukutsu mwene ula gwa kwisava gala gatula hango hene hala, vindi via kwisaviyi ku vitigala hene hala, mang'ana ga vandu vakola kalunu vatsia mu mang'ana gandi vanyolanga mundu namali kukutsa vatsia vamugula tsinguvu tsimbia, vamuvoha itai, vamuvika virato, atevwa mwisandugu; lisandugu lidukana mundu atevwe mu ni vindu viene vila dave. Kijira kitabu kekovola ndatsa vutswa kandi nzilana vutsa. Ku kali tsinguvu tsila lwa mugotitsa ku tsisendi tsinyinge mutsia kugula risandugu lie tsirubia tsinyinge na mima jiali jia kale jiavola valima hasi kirindwa ma hagati hene hala valomba ho karindwa kalahi samu vacuguli visala vaviki kwigulu kwene kula ma vateku ivembe ma vateku marova. Kalunu vatsitsa konyola lisandugu lie tsirubia tsinyinge ma kandi kirindwa chene kila vahoma. Limanyia lwa vahoma kirindwa chene kila livola vakumwigala mwigulu yila kali saduka yo dave na gavola mundu wilani ku marova kandi gadukana ave ku marova gene gala. Malova gene gala gatumikila mundu mwene ula. Kalunu vandu vitu vakola makosa gene gala na yive mundu musatsa nuva numanyi musatsa mwene ula ukutsi na wagenda nu mukali wi inyumba yene iya, utagwa kirage utsie ho tsitsanga kuta mukutsu mwene ula dave. Wakakola magoso; utula tsa hene hala nutsia kukutsa. Kalunu midoga minyinge jimala vandu, vandu vaugula midoga lwa vatsitsa mmaliga, ma vandu vakola vudamanu anoho vindu vidamanu vingila mu midoga jiene jila. Na nyasaye si anyala gene gala gaveye kuli mang'ana gali ga Jonah lwa yatumwa atsie kwilwatsia hanavuleve na naye nasula natsia kwivisa natsia havundu handi, lwa yatsia mu liato lia yatsia mu lila liato yenya kumala vandu kuduka lwa Jonah yamanya namanya mang'ana gege ma navola ninze mwene mang'ana gene yaga. Jonah yamanya natsia nagwa mmatsi. Lwa yagwa mmatsi isutse yamanya nimumila ma namala mu madiku gavaga, isutse ni muvika ichova. Vandu vala kuli inze nangwa ndi nangwa inyumba ya vandu vasuva. Na kolondekana kuli ndakavola kotevelitsa mima jiali jia kale mu livulwa lyinyu, ndamanya ninyola Jonah uyu yali mundu musuva. Yicho kijiranga kunyi vandu vasuva si kulitsa ku isitse dave. Ni kulia ku isutse kutalia ku kivambala kenenene dave, kulie ku katsutsu kala sana sana ku mundu mukali namaliyi kwivula, si alitsa isutse dave. Ku kiunyi vandu vasuva kwatula South Africa wa uhula kivala cha valanga Suva. Na kuli kwakavola hanyuma hala nutsia lovega lwa Egebeti inyima yila wosi vandu vitu vaveyo vanyinge vi tsihiri tsyitu tsinyinge vaveye weneyila. ma kandi vandi vatsa muno. Lwa mulola kandi kovola muno vagikuyu na vasigu, vakamba ni vasigu; dave. Na avana vu mundu mulala nitali tsa sia mula yanyolanga murimi anoho vatamananga kuli ndakavola onyola vakutamana ku mima flani uyu ndi atsia hala na uyu ndi atigala hala, ma vatsia vemenya yo. Ku mima lwa musa yavola alaleta avana visiraheli mu kivala kinu, nyasaye yavola Musa avana va utsitsa navo lwa vatsitsa mu kivala cha Canan, vatsie kolonda mang'ana gi mima jiveye milahi kijira malago gali gonechi Egebeti yila vandu vatanji likola kuli Sodom and Gomora; yashia kijira vandu vavunaga mima jia konyola mundu musatsa ku musatsa vakolana mukali; kuli gatanji mukenya muno nu mu lilova linde lila; mundu musatsa akola musatsa undi mukali. Nyasaye avehelwanga mu mang'ana gene gala. Kandi chajira Nuhu nyasaye naleta amatsi gamala kivala kila kijira gali mang'ana ga vandu vala vavunaga malago ma nyasya enavola Nuhu nyenya koleta amatsi munu gamale vandu yava. Uvuguli vuli kindu; musatsa nu mukali uviki hala nyenya kumala kivala kinu. Ku nyasaye yigitsanga vindu viene vila amanya anyola ku mundu mula kuli koveye ni mwami Lidede uyu kwenya kwigitsa valogoli vitu vaveye mu kivala kinu mima kujilonde kohonyie vandu vitu kijira vadiva kalunu. Lidiva lia vadiva yili vala vaveye mu kuli vekola kuli virwatsi vamanya mang'ana ga nyasaye na si valonda mima jiene jila dave; kali vapastor vakugirung'anyia mima jiene jila mu mavugano. Vatsi vanyola vakali va vilwatsila vavakoli vakali vavo, vatsiyi konyola tsisendi viva mu makanisa gene gala; yicho chajira yesu navunaga likanisa natulitsa vindu viali mu viosi nagaya likanisa yili lileti mu vwoni vudamanu. Ma vandu vala vatuma mwene mula ndio nangwa. Ku kwenya kwigitsa vandu vitu mang'ana ge mima jyitu vagirung'anyie vatuli mu mima jiveye midamanu yiji. Koveye ni tsinyumba muno kuli mwami Lidede yakamoloma hano. Inyumba yu kutanga ya mulogoli yali Musali, navika ku muyayi wa kavili Kitsungu, wakahula namoroma navola mundu mukali iye yamanya natula ivonyore yila ni yitsa ni yivula vandu vanyole ma ni kutsia wa kindu Kirima ma ni kutsia ku kindu Mmave. Na vandu vene yava koveye mu ni tisihiri tsivili tsia valogoli vaveye nangatsio munu. Koveye na vasaniaga ma kove na vasuva, vasanga, vakihayo, vamuku, vayonga, vamasero, vamigango, vatemburi, vamoi, vamuruga, vamenge, vafunami, ng'ang'a, kiguta, damayi, vasagala, mugetsi, vandega, vakuvela, vakisinde, vasalia, salala, vamufwa, vamahero, vavuruge, vadindi, vagisunda, na vagisutsa na vaguga. Na vandu vene yava kuli vandu vene va kovola vagisunda yava na vandu valala vatula kuli ivunyore yila vitana wene yila ma vatsa ni vamala kwitana ma vakungwa wene yila. Vavolana ndi kunyi kuvuli kumenya navandu yava dave. Na vandi vandu vava mu kuli valala vagula mikrimi vulahi samu nivatsa vavola ndi nangwa ni vulahi konyole mirimi jyitu kutsie komenya wene yila. Si kovola vandu va hamila havundu hene hala vosi ni vadamanu wa vatula dave; vala vali ni tsisendi valola kuli lovega lwa lugri yila vandu va kwanyola yo mirimi kijila mirimi jiageha muno. Koteva serekari nimbeye mulala ku vateva mirimi ku serekali, musungu wa valanga Sir Marco Brandel iye yamanya nambugila ni kuva ninde Musa Amalemba konyola mirimi Lugari wene yila vandu vitu vatsia yo. Na vandi kuli va kwakavola kuli Mombasa yila koveyo na vandu vitu vanyinge lwa uhula ni vavola ndi nangwa miji kenda. Yava ni vandu vitu va yinu vatsia wene yila vatsia komenya ivutaita wene yila. Ma kalunu vakana vataita kwaleta yinu kandi avana vitu vatsitsa wene yila. Ku nutsia Mombasa ulatsia konyola yo vaveyo mita kali ga vanga Kadenge, nutsia ivukamba ulanyola avana vitu vaveye mita gavo vanga Konzolo, Musembi; nutsia ivumeru yila mita gitu gaveyo, vanga Mbaya yava na mita gitu. Ku sanditsanga kandi vandu vitu vameru. Vageritsi kuva ni mima milahi samu sana nitali siasa lwa kotovola mang'ana ga siasa ma kuhila mu mundu mmbeshi atanga liononyia mima jyinyu. Navutsa ndakayanzi tsinyumba tsia koveye nangatsio yitsio tsilane hala atsilete mima jyitu, hiegitse vandu vitu vavuli kogoyana kuli vagoyanika ndi dave.

Lineage

Thank you chief Alulu for coming to my home. God is the one doing this. My words would have been lost and there is no one who could tell them better. And I thank this boy a child that I can call my grandson the wise son that God accepted like Solomon to be wise and take the words of this world. I am Herman Mulinya Asava from Gahumbwa, Gavudi sub-location. Wodanga location in Sabatia. Vihiga County in western province. It is a good luck and I want to tell the things about Maragoli, where they came from to this place. There is a problem; our children are not asking where they came from to this place. I want to thank John Lubang'a Lidede from Busali the big house of maragoli. a man who has learnt a lot of things. Maragoli should join us to learn a lot of things. There are old men who have died with 90 years and they do not know the things of maragoli even where the maragoli came from. I am a writer of books and here in maragoli they call me a man who speaks. A person who has spoke here in maragoli, in western province and the whole of Kenya. A man who has fought in politics and also a man who has written a lot of books and they call me a herbalist. They also call me a farmer and a pastor of value in maragoli and they like to learn a lot from me. And I am telling this to the children of maragoli the words that I have written please ask for the people that we were born are how many in the seven or ten clans. The way your clan gave birth. Also ask the girl that you want to marry belongs to which clan. The way the parents have given birth. And this thing will help you wherever you are heading to. These issues Mulogoli had a song that he was doing with a story that was saying:

Your father is who? You say Tonde

Then they ask you Tonde? Tonde Mang'ure

Ah and Mang'ure, Mang'ure ngwegwe

Ah ngwegwe, ngwegwe vayanza

Ah vayanza, vayanza vagavo

Ah vagavo, vagavo ninga

Ah ninga, ninga tsatsa

Ah tsatsa, tsatsa mmbo

Ah mmbo, mmbo kaviri

Ah kaviri, kaviri nyambura

Ah nyambura, Jibi Masia, kuvakulalu wa masia

There are some people here that are called Luo. These Luo are thought to be enemies. A Luo is not our enemy he is ours. The thing that made them to be known as our enemies is because they do not circumcise. But they are the people that we were born with from the same womb. Like Oginga Odinga is from Saniaga clan and many of our people are Saniaga who are covering large part of this land. These people are clever they rule in ways that are wise. It is one of the tribes that I like. That is the reason to why you see we have a boundary with the Luo. Even in Kisumu that is where we were going to look for food. Our market was there. For the Luo many morals are learnt from us and we are also learning a lot from them. Today the Luo know a lot of things that we are behind them. And we have some things for example our people should know where they are coming from.

Mulogoli is one of the blacks and one who came from Egypt and he is also among the Israelites. And he is one of Noah's children who were three; Ham, Shem and Japheth. We the Maragoli or the blacks came from Ham's womb the son of Noah. When you read the bible in the book of Genesis 9:20-28 you will find how we came from Egypt to the east and we left our brothers Shem and Japheth. Japheth was the lastborn son of Noah and he was blessed because he had good behaviors. He liked his father Noah and he assisted him in many things. And Ham was lazy and was stubborn to the father. Shem is the elder one of all and our people receive the blessing. We were the servants of Japheth, he ruled over us. A child who obeys the father and mother normally rules over that home. And when you see our people who came and their brothers remained in West Africa others in South Africa, others in Central Africa and others in North Africa. Among them are our black people from Egypt and the Arabs according to the book of Genesis 9:20-28. We were the servants of those people. Japheth was a white man and Shem was a Hindu he is a black and the firstborn child that Noah gave birth to. Shem is the second born. And we are saying this that if you are a person who can ask about the culture and listen to your father and mother you will receive many blessings than other children and you receive good leadership. For the maragoli we have many clans that have come here. And our people should know these clans well. You shuld know they are who and who the way Mr. Lidede has said about the issues of circumcision and culture our people should learn them and know them too. When you see the way we call each other or the issues of age-group. The firstborn gave birth to a boy and the boy given birth by your son is your grandchild.

Your grand son gives birth to your great grandson and your great grandson gives birth to great great grandson. And the way people call father it is your father who gave birth to you and this mother is your real mother who gave birth to you. Aunty is the sister to your father. A brother is the boy that you were born together or a girl. A sister is the girl that you were born together. Grandfather is the father to your father and mother. Grandmother is the mother to your father and mother. A cousin is the child of your aunt. Nephew is the child of your sister. Uncle is the brother to your mother. Brother in law is the husband to your sister.

Father in law is the father to the girl that you have married and you paid dowry. Brother in law is the one that you paid dowry with because he is the one who brought this girl. But she is the wife to your son or the man who has married the girl is grandmother. Parent in law is the one who gave birth to your children that have intermarried; the boy and the girl. Your parents are the ones calling each other parents in law. The brother to your grandfather you call him grandfather. The sister to your grandmother you call her grandmother. The one who has married the sister to your mother you call him father. The brother to your father you call him father. The grandson to your grandfather you call him grandfather and he calls you grandson. The grandmother to your wife is also your grandmother. The grandmother to your father is your grandmother. The grandfather is also your grandfather. An orphan is the one who has no parents. And you take her as one of your children and you cannot take her as your wife because she has come to stay with you.

You were counted together hence you should not make her your wife. And an age set is the one that you have been circumcised with together. You are getting each other well, that is your age set. And he is not more than your brother; when you are together you cannot marry his daughter or your child cannot marry his daughter. He is a close person. The house that you have entered and remarried a widow they say you have married a widow. The children that you give birth to when they grow they are not given the opportunities to pray for people or leading a clan and if it is a boy he doesn't built his house directly in the homestead compound he builds it behind. When you have given birth with a widow and you hear another man has died do not go and sleep with the widow that he has left you will bring something bad. And a bad person has bad hands hence he should not rule. Like our leadership here in Kenya has big problems because the people who are ruling are the ones who got it in tricky ways and those are the things that the culture is refusing.

A stepchild is the child that the father gave birth to with the mother out of marriage. He was not brought home and if he is a boy he was building his house aside from your house and he was not elected as a leader. A child that your wife comes with does not build in your homestead they look for him a land somewhere else because he is a child that your wife came with. You do not know if he gave birth with a relative or how he gave birth. When you put that child together with your children he normally finishes the whole of the homestead. When a man sleeps with another man that is an abomination and he should get out of that clan because a man is not supposed to sleep with another man the way things have started happening in this world. The people who are sleeping with their animals and children; this is something that has started happening in this world. They are bad behaviors that we do not want to happen in this world. And that abomination is the one that is causing many people to move away some go to Nandi and you find these issues have brought problems and where these people are going that thing has to follow them. You find the villages that he has gone to his children and grandchildren have done the same thing.

The issues of the culture should be told to people to try and learn the things of the past and the good things that they should follow and they will help them. And a widow does not leave the homestead and walks here and there. She can spend one year at home and you are not supposed to argue with her until you remove the cloth on her head while you are arguing, she will leave a bad curse on you. And when you remarry a widow you should know that you are using which door and they should have confirmed that you are the one belonging to the clan and you are going to take care of that homestead. You should not enter the house of the husband of the widow who died and you should not use his door. You should change the doors and do not sleep in the bedroom where he was sleeping. You should enter through the backdoor and leave through the same door if you have not discussed on the way forward and you should build a good house for the widow that is new and you will stay in with her. And before you go to that homestead you should know their behavior and you go there once they have done the cultural things. And if you have been hanging with that widow before the cultural things have been done you should not go with her to the house you will be breaking the laws. You should be wise on those cultural practices. And after you have slept with an animal do not eat its flesh that issue returns back to you. Do not drink the milk of that cow because you have slept with it. If you have slept with your girl or a brother has slept with the sister when she gets married she should not go and choose on the cattle to be given.

That child has become an enemy in that homestead and you should not walk in that homestead. And when you are sick do not go to where your girl is married and die from there. When you die there it means that you have made a whole in that house and a fine needs to be paid to that home. We have something about the person who has killed himself. When a person has finished killing himself we have great cultural practices about that. If he is a person who has hanged himself on a tree he is not brought to the house, a grave is prepared in advance and that person is just brought and buried in the grave directly. And the relatives should not cry and not offering should be given and then you go and spend it. There is no eating there. And in a house of a widow the woman who goes to sweep inside there is the one who is also a widow. And the woman who is standing behind the widow is a woman who is also a widow. And if you are standing behind a man who has lost his wife should also be the one who has lost the wife too.

Then when the day's come for shaving you shave hence meaning that you have finished those things if it is a week, three or four days you should go and remove that hair by shaving. Showing that you have made a way for that person to go then you begin to walk but not walking in people's houses. And the tools that they have used to dig the grave should be removed from that house. When they have dig the grave the tools that were used should remain in that grave. The water that has been used to clean the hands should be removed the things that have been used to wash hands remains there. Other things that they do is that they find when someone has died then they buy for him new cloths, they dress him in a tie, they put on him shoes, he is kept in a coffin a things that the person is not supposed to be buried with. Because the bible says I came with nothing I will return with nothing. Even those clothes when you waste a lot of money on them, you buy expensive coffin and the traditional way was to dig the grave and then put sticks down there then they put soil on it.

Today they look for a very expensive coffin and they cement the grave. It means that when they have cemented the grave they have prevented him from going to heaven, he will not reach there. It says that the one who has returned to the soil should be on that soil. That soil is using that person. Those are the mistakes that people are doing and you the man if you know that you were walking with the wife of the man who has died do not go there to burry him. You have done a mistake and when you leave the place you go and die. Today vehicles are killin people, they take a vehicle to the funeral and the people who have done wrong things get into that vehicle. And God cannot tolerate that it is like when Jonah when he was sent to go and preach somewhere and he tried to hide and the boat that he got in almost killed people and Jonah knew it and he confessed that he was the one with the mistake. Jonah went and fell inside water and a fish swallowed him and he stayed there for three days and the fish kept him outside. Like for me I am from the house of Basuba.

And the way I have told you when you inquire the culture of the past I found that this Jonah was a Basuba. And that is the reason to why some of us we Basuba we do not eat a fish. When we eat a fish we should not eat a big fish we should eat the small piece and when a woman has finished giving birth she doe not eat fish. We the Basuba people came from South Africa from the land of Suba. And the way we said when you go to Egypt our people are there. And others have come here. And when you see us saying that the Kikuyu and Kamba are enemies they are not. They are children of one person. One was getting land and they disagree the way I said one moves to another place and the other one remains. Then they go and stay there. For the culture when Moses was bringing the Israelites to this land; God told him that when he is taking them there they should go and learn good behaviors because the laws were broken in Egypt people had started doing things like in Sodom and Gomora that is why you find a man and another man the way it has started here in Kenya and the rest of the world, a man is taking another man as a wife.

God is not cheated with such things and that is also the reason to why God brought water to destroy the people and save Noah because people had broken the laws of God. And that is why he told him that he wants to bring water to finish people there. He asked him to take everything in male and female because he wanted to finish this world. God was teaching that the way I am with chief Lidede we want to teach our maragoli people who are in this world we save our people because they are perishing today. The reason to why they are perishing is because we have some who are calling themselves preachers who knows the word of God and yet they are not following those rules. They have turned those rules in churches. They find the women that they are preaching too and make them their wives. They are stealing money form those churches. That is the reason to why Jesus broke the church and removed things that were there and he said that the church had brought bad sin and some got out of that church. We want to teach people our culture so that they change and get out of those bad behaviors. We have some clans the way chief Lidede has said the first house of Mulogoli was Musali then the second boy was Kitsungu.

You have heard him saying that a woman came from Bunyore and she gave birth then we had the Kirima and then Mmave and among these people we have two clans that the maragoli have here. We have the Basaniaga and the Basuba, vasanga, vakihayo, vamuku, vayonga, vamasero, vamigango, vatemburi, vamoi, vamuruga, vamenge, vafunami, ng'ang'a, kiguta, damayi, vasagala, mugetsi, vandega, vakuvela, vakisinde, vasalia, salala, vamufwa, vamahero, vavuruge, vadindi, vagisunda, vagisutsa and vaguga. And some of those people like the vagisunda are the ones who came from Bunyore and they had killed, after they had killed they were chased away from there and they said that they should not stay with those people. And there are some who bought land and they saw that it was well for them to go and stay there. We are not saying that all the people who migrated there were bad from where they came from. Others are because of money like some of us who bought land in Lugari because the land here is scarce. We are asking the government if I am one of them who is asking for land from the government Sir Marco Brandel is the white man that allowed Musa Amalemba and I to get land in Lugari where our people went. In Mombasa we have many of our people there like the Mijikenda that you hear there, these are our people from here who have gone there to stay in Taita. Today we have intermarried with the Taita girls and our girls are getting married there too. When you go to Mombasa you will find our names there like Kadenge and when you go to Kamba you will find Konzolo, Musembi and when you go to Meru we have Mbaya and these are our names. I also want to thank our Meru people they are trying to have good behaviors but politics. When we elect a politician he begins to destroy our culture. I will like those clans that we have to come together and promote our culture. They should teach our people so that they do not become confused the way they are.