Play time: 40:10 minutes. Recorded in Sabatia, Kenya, April 8, 2014.

Luvambo

Herman Asava

Ma kove muno nindi kuli kunyala kovola vandu vi vihiga yinu vakuve vandu valogoli yinu koveye mu nende mu sehemu ya ivihiga koveye mu nnde tsi sublocation yitu yamanya ndi ove ku muluhi mutsimanyilitse. Indangu yila ni oveyo koveyo ni imadzu, iviguru, imahanga, kisienya, Ichagenda, lisiola, lideleli, masana, lugaga, maguyi, muhanda, ivunandi, wamuruma, ma kandi koveye ni kegoye, chambiti, chukunzila, imbihi, chango, ikumba, kidundu, imanda. Kovola kulatsa kalunu yinu North Maragoli, kuva ninde kivagala, kigama, wadegula, mudete, mulundu. Na kovola kulatsa kalunu wa inze ndula yinu, koveye ninde igavudia, losengeli, vokoli, igaiyedi, mambai. Kovola kulatsia kalunu lovega lwa itsavo yila ivukirima yila koveye nindi imukingi, liaduywa, wademesi. Kutsia kalunu wene yila kandi konyola munoywa iveyo, ivukulunya ma kandi wambale. Kovola kalunu kulatsa ivumasero yila koveyo ni Isolongo, kisatiru, kegondi, muyundi. Kovola kutsie ilogodo wa ichavakali yila konyola wa Nondi iveyo, walodeya iveyo, iviyalo, evojo, igunga iveyo. Kovola kalunu kulatsa ivusali wu muyayi witu mukulundu aveye yaha uyu konyola itegero iveyo, kedoli, ichavogere iveyo. Nutsia ku lovega lwe ivusali yindi indangu yila ulanyola ivudaywa iveyo, ichamakanga iveyo, ivugina iveyo. Ma vandu vitu yava vosi vandu va olola yava vosi ni vamanyia vave vu mu kivala kinu. Na inze ni mbola mbole kandi ku history yange hanyuma hala, inze chajira ni ndevelitsa mang'ana yaga ningamanya, lyita liange ni Mulinya Asava, baba wange niye Asava na lia ndabadiswa ni Herman. Ndivulwa muhiga wa 1930 mweli wa munane lidiku lia muligesa lia jumamosi hamugorova saa kumi na moja. Ndivulwa kana kanyivilila ndali vulahi ni tsinguvu tsindahii samu dave na kwali tsa avana saba. Na mwana mukana yali tsa mulala yong'ene. Na baba wange yalangangwa Asava na baba weve nalangangwa Ambunya. Mama wange nalangangwa Rubai Vinaywa Mudemi. Mama yyivuli yali mukana mmasero ma mama weve yali yamumanyia mima minyinge kwigitsa avana veve mima samu kabisa. Na inze ni muyayi musuva. Baba wange vamulanga Jaika Asava na baba Asava ni Ambunya na ise Ambunya ni Lodende na ise Lodende ni Anzala na ise Anzala ni Tsivi, na ise Tsivi ni Kisisi, na ise Kisisi ni Musuva. Mama wange ni vinaywa mudeminye mukana mmasero munyunga. Mama yali mukana wa Mulinya Vielitsa. Vielitsa yali mwana wu Mugoywa. Na Mugoywa yali mwana wa Mbowo. Baba yakutsa muhiga gwa 1933 ningiviruka ningili tsa mwana mukutsutsu. Ma nindanga limanya mang'ana gene gala ningikili mwana mukutsutsu. Ma kunyi kovola ndi nangwa gakoleka ni liloleka ndi nangwa gadukana kwige mang'ana manyinge ni kukiri vakutsutsu kwigitse avana vitu visukulu vitu vamanye mang'ana manyinge navo kandi navigitse ku vandi mang'ana gene gala. Ku lwa kugenda munu kalunu nyenya mbole kandi ku mang'ana gandi kuli ga wakavola Nyasaye yakulanga kutsa muno, inze mbeye mulimi wi viukulia tsingano tsinyinge. Ndayanza kutanga viukulia via vandu vanyala kutumikila ku, viukulia viveye ni mima jiveye milahi. Tsingutsa tsia kienyeji yitsi kwenya kutsitumikili mu vunyinge, viukula via kienyeji yivi kwenya kuvitumikili kuli ovoro yivu, miogo, na mavere na mabwoni ni vindiki viosi gadukana kuvitumikili sana. Ndatuga tsinzuki hano na vandu vandi vamanyi mang'ana ge tsinzuki dave. Nyasaye yaha tsinzuki vogeli vonene ku vindu viosi via vandu vatuga mmba. kali nuva nutuganga tsingoko nuva nutuganga manyonyi, nuva nutuga tsing'ombe lakini vindu via kutuga viene yivi viveye nu vugeli kali kuvita kunyi vandu va kwavituga vindu viene yivio. Nuhula eng'ombe niyana utevelitse eng'ombe eyo yana kijira ki. Yenya ijirichi anoho yiguti dave anoho yenya vakere, anoho yenya ogehe chukulia fulani. Lwa yana lwene lula ikulanga utsie kumanya eng'ombe yana yenya kindiki. Ni wakamanya mang'ana ga yo ku utsie utuge vulahi. kali manyonyi ni tsingoko tsia olola ysiysi tsiveye ni mima milahi, tsing'ombe tsiveye ni mima milahi tsiviti kunyi kalunu vandu va kwatuga vindu viene yivio. Eng'ombe nekolola nu vudamanu ugirinda vulahi dave ilakusiena ilakwita. Lwa uhula eng'ombe yiti mundu, nugurinda vuraji ikwita dave navutsa nutagilinda vulahi nujima chukulia, ijirichi, nutamanyi mang'ana ge eng'ombe dave imanya ilanyia kindu chene kila ku yive. Koveye ni kindu cha kulanga tsinzuki ndatuga hano shimbe miringa 50. Miringa jiene yiji tsinzuki tsirasa ku hano vandu dave kijira ndamanya mang'ana gi nzinzuki vulahi samu. Na tsinzuki tsiene yitsi nutsirindi vulahi samu inzuki iveye nu vugeli vutambi nelola nugirindi vulahi samu tsitsitsa kulanga kali tsinde kali tsiveye ivukamba yila tsinzuki kutula ivukamba tsitse yinu. Tsitsie kulanga tsinde kali kutula Mombasa tsitse hano; tsienya ku nutsiyi ha tsiveye utsie kukubila ho liyoga dave anoho utsie kulima lima malova hene hala dave, ovetsa nutsitsaravi. Tsienyanga utsihe heshima natsio tsirakuha heshima. Kuli tsinzuki tsiange tsia hani inze kulitsa mmbasu; tsiaregela vanyinge. Ndagelitsa kuvika ku vandu va Agriculture vatse kundila hano tsinzuki tsiene yitsio lakini vatsa mmbasu; inzuki tsienya kumala tsing'ombe hano na vandu vandi. Lakini tsinzuku tsiandareta vandu vandareta ndatsia kuvugula vatalamu kutula inandi yila vatalamu kuli inze va kitamaduni. Tsinzuki tsiene yitsi vatanga saa mbiri ya subui nitsia kuduka saa saba vamariyi tsinzuki tsirasa ku mundu mba. Kandi vandu vene si tsivarasa ku dave. Ma kandi tsiratura tsa hano vatsia. Lwa vatsia tsa lwiduka tsa saa nane tsinzuki tsiakwilana mmulinga tsiveye samu. Na inzuki yitsi cha nyenyanga valogoli vamanye. Tsinzuki tsiveye ni ibahati inenene kali yahandikwa mu kitabu cha Zaburigahandikwa mu kijiranga vwuki vwange vwa ndulitsanga vandu vanyinge lwa vamanyi vatumikila vwuki vwange inze kuli mutaalamu wu vwuki, vandu vamanyi vayanza vwuki vwene vula kuvita vwa vandu vandi vosi. Kijira vandi vandu vamanyi mang'ana gu vwuki. Koveye ni tsinzuki tsingano tsivaga. Tsivetsanga tsia mmalova hasi, tsia kumusala, tsindi tsivetsa mmilinga, na tsinde tsivetsa tsia kwulanga vwuki vwangote, tsiene yitsi tsirasa mundu dave. Na tsinzuki yitsi tsiveye ni tsinyasi yitsi, tsihonyia engolo anoho kiritu kikuluma, vihonyianga vuhindi anoho vikoko, vohonyianga nunyararanga vulwaye vwa inda, vohonyianga nonyoye ajali kuduka viungu vieyunga hala; koveye ni vindu via kutulitsa mwene yimu kuduka olomba samu uvakila mundu mwene oyo hene hala, nanyoye ajali ahona tsa vulahi kandi, vohonyia tsimoni tsindamanu, vokonya mang'ana kijira mima; kuhulitsana; niva muveye ni mima jia mwenya kuholitsana niva muveye ni mkima jia mwavitana jia mwenya mokonyane kalunu mwakamala mokonya mang'ana gene gala mumanya muvugula vwuki mukombaku ma vwuki vuva vwakumala mang'ana gala kandi. Vokonyanga vivero, kololeka mundu mushia thats why kali unyala kondola kali ni mbeye ni mihiga 85 ndi nangwa kijira mang'ana ndumikila vwuki na ngenda tsing'endo tsindambi na kandi inzala si ugihula ku vodoto dave. Vokonya kuduka vugimila vivero vivio samu ololekatsa mundi mushia. Vwuki vwene yivwo vohonyia mukali uhelitse utivula umwana mukomeru, ni yivula mwana yivulanga mwana wi kivune kabisa; mukali natumikila naveye niinda yivula mwana mulahi sana. Mwana yivuliywi yanguha kogenda vwangu nu mutumikila ku vwuki nu mutera mu ovosera anoho mu ichai yanguha kogenda vwangu. Vokonya mwana komoloma vwangu; mang'ana gu mwana amoloma amoloma vulahi mang'ana gi kivune gahulka vulahi, vokonya mwana tsimoni tsilole ihale, mwana aligula ku mewani dave, vokonya mwana avuli kuva ni tsinzoka munda, vokonya lihima ku mwana avuli kuva nalio, vukinga tsimoni tsindamanu anoho kuvakura, vohonyia noveye ni vidonda, amavimba, vokonya vandu vajirana ni vasamihana kuli ndakavola higulu hala. Nogenda ni tsinguru kuli mundu mjusatsa ogenda ni tsinguru tsindahi samu kali vandu vagenya uyu akunguha dave, vwuki vukuhetsa tsinguru tsiene yitsio. Nutumukila vwuki munyola avana vwangu vakomeru; mukali amala vutsa mieli sita ndi nangwa yakenya mwana kandi yivulwa mnwa yakuduka vulahi agenda amoloma vulahi. Vwuki vokokonya kogenda hatambi ku virenge, vokoromba kuvula kukunguha vwangu kuli ndakavola hanyuma hene hala. Ku nutumikila vwuki mu kitabu chene chi tsingano chahandikwa mju vangeli, utanyola ni vakovoleye utumikili vwuki utsie kutumikila vunyinge nokomba vunyinge zaidi vulakuletela itabu kandi, utumikili kiasi vunyala kokonya vulahi. Ma umanye kindi chene kila kuli kekonya. ma kalunu koveye ni vindu misala jia kienyeji. Milala jiveye ho nusimika hango jikwigala vasigu vadamanu vavuli kutsa hango hoho, misala jiene yiji jikokonyanga ligulu livuli kokolekana hango hene hala, misala jiene jila jiveye mu ni tsinyasi tsinyinge yicho chajira avana vitu lwa vatula Egebeti vavolwa misara jiveyo minyinge jia namutsie kutumikila. Inze mberera sana lwa ndola Kenya yitu yinu mang'ana gi miritu vandu vitu vingila miritu vatsia kwononyia miritu jiene jila jiosi vasambulanyia vatema vindu viali mu, vali vie kivune sana. Nyasaye iye yali mwene miritu. Imbura ya olola iyi, vindu via olola viveye mu kivala muno kuveye ni vindu shimbe vivaga anoho vindu vinne; koveye ni kindu liuva, mweli, tsing'ereng'ani, ligulu, viguru, militu, tsinyanza. Imbura si ilikuba ku vutsa mu kivala nitatsiyi koteva munwa kutula ku inyanza dave. Yakamala konyola munwa kutula ku inyazna ku kandi viguru vihevwe ni miritu jivolwa imbura yitsa, ku noveye nuve mugeri nohenza ku kiguru ulola imbura ni yatsa ikubi olola ku kigulu olola elolechi vulahi samu umanya imbura ilakuba anoho ilatsia. Koveye ni kindu amatsi ga olola migera jia olola yiji. Mugera niva amatsi gali gakama nutsia mu subui nutsia nonyola mugera gula gutanji kwitsa matsi igulu imbura iveye kunzila yitsa. Nogenda ichova iyi subui niva kivala cha yuma nogenda ichova iyi nolola lime yo anoho vulimu vwa kava ni lime umanye imbura yitsa. Imbutsa iyi lwa itula imadioli imbura niva yakuba inyinge walola imbutsa yatula lwa iyi istitsa imadioli ku nyanza yila kalunu valangiywi vatsie kokolekana vandu navatsie miritu jila na kindiki chosi vatsie munyanza vatsie komolomela yo mang'ana ga imbura. Ku vamololemel munyanza mwne mula na imbutsa nitsia munyanza. Lwa navole kwakahulitsana kalunu, ku kalunu imbutsa imadioli yila ililana yila nitsia ivugwe na imbura iveye ku inzila yitsa vakahulitsana. Ma vavola viguru mbe tayari. Koveye ni vindu vindi kuli manyonyi gaburuka yaga, imbura ni yali yagota manyonyi gala galatsa manyinge umanye gavoleywe imbura yitsa ku gamanyia vandu imbura yitsa. Koveye na vindu vindi via kuranga makere. Wahula likere lilakora livolanga ndi nangwa imbura ilakuba. Ma koveye na avana vi vindu vindi via hasi yaha kuli mage, mavaru ni viosi viveye ni limanya linyinge kuvita kunyi; vimanyanga imbura ilakuba. Ku ni oveye mujndu wa nyasaye yavika ku makono, lwa yavugila mang'ana yavugila vindu vinyinge opropheta olola vindu viene vila ni tsimoni tsitsio. Mbeye ni kihanwa kindi cha nyasaye yamba cha vandu vala vataveye ku nangacho dave; liva lia vandu valombwa kuli mitwi jiavo, tsimoni tsiavo, minwa jiavo, ligenda liavo, lyivika liavo; ndamanya vindu yivi nondeva nyala kokovola mundu uyu mima jijie jiveye ndi nangwa. Ku vitabu vilala viveye ho via ndali ndahandika vindu viene yivi ndamanyia mu kuli mundu liva lilie lia afwana mu ma liva liene lila ni olola mundu kuli mwene ula utamuha muyinzi gwosi kali mulala akole dave. Liva lilala liveye ho kuli mundu musatsa aveye ni kevere; manege gavimba gali indangu iyi. Mundu mwene ula mima jimusula kandi si aliva mwivuli dave, kandi tamuha ku mang'ana gu muyinzi gwa kitamaduni akole dave. Mundu murema utamuha ku muyinzi gwosi dave, anoho ave ni kiguku imugongo iyi atahevwa ku muyinzi gwa kitamaduni atsie kokola dave; nyasaye asula vandu vene vala. Ma kuva na vandi vandu kandi vave kuyo mu makanisa gitu yaga maveye ni tsikofia tsindala lugano na vakali vvika vitambaya vinde lugano lugano. Vitambaya viene yivi nolola kuli vakali vivichi vitambaya umanyange vitambaya viene vimanyia ndi nangwa mima jijie ni milahi dave. Ku nohenza ndi nangwa kitabu chakolekana unayala kolola kuli mundu wakalika mukono kuki ndi nangwa atahevwa ku muyinzi gwa kusingila dave anoho kokola muruka dave. Mundu warema virenge kuli ndi nangwa atadukana ahevwe miyinzi dave kijira ni murema. Nutsia nohenza mundu wa kinanwa kiveye kitambi chatambiha ndi mundu mwene oyo aveye ni mima jiveye lugano, jitaveye milahi dave. Koveye na vandu vandi vaveye na masu kuli ndi nangwa risu lilavu ni tsimbutsi. Mundu ula iyo wololanga magistrate anoho jaji naveye niyivika egofia anuhu kigudu kiveye kilavu kevola yenyeka ave ni mima jiveye milahi kijira tsimbutse yitsi ni kindu cha heshima sana kutula ku nyasaye. Na mundu uveye ni chore we risu liatula mmutwi gunu, mima jia nyasaye jiamusula mundu mwene ula; aveye ni mima milahi dave. Mima jia nyasaye yasula. Kuli ndakavola mundu oveye ni kinanwa kitambi mima sijivugila ku ye dave; aveye mundu mmbeshi kandi mundu wa mang'ana itama indi indamanu. Nolola mundu waleka tsinderu tsiatambiha naleka tsinderu tsitambiha, mima jinde jiveye mu midamanu. Mima jiene yijio ujihenzelitse umanye mundu mwene oyo umanye chajira tsinderu na mwene samanyi chajira naleka tsinderu tsiene yitsio dave. Oyo alola tsa ndaleka ku tsinderu lakini tsinderu yitsio tsigilung'anyianga mundu ava ni mima jinde lugano. Ma kandi kuli ndakavola kandi tsikofia tsia vandu vivika yitsi. Tsindala tsiveho kwagana nu mundu ndakovola mundu wivichi ikofia iyi mima jijie jiveye ndi jiveye ndi. Vandu vauguyi tsikofia tsinyinge kandi kuli ndakavola vakali valala vivikanga vitambaya vinde vitaveye mima milahi dave. Lwa ovoha kitambaya chene kila, atanga liguning'ana mima kalunu; mururu kali wa vatanyala kuhulitsana nu musakulu weve dave, kali wa vatanyala kuhulitsana na vandi dave. Mahangari mu manyinge kandi mu mavugano ga ololanga yaga vasatsa valala vaveye mu vivika tsikofia tsinde kulu vandu va divine yava, visiraheli, liahuka; vivika tsikofia tsiavo tsila unyala kolola mahangari gaveye mu manyinge sana. Lelo kalunu nunyola mundu undi wivichi ekofia yene ya kovola ya visiraheli iy, onyola yakoyeka lovega lulala rigoti liakoyeka lovega lulala; limanyia mima jiakugilung'ana kalunu si jiveye milahi dave. Lwa umanya kolola mundu kuli wi tsinderu aveye mu livugana avola aveye mwilwatsi. Unyala konyola mwana gutwi gwavambala gonene ndi nangwa kandi mima mu ye si jiveye milahi dave. Nolola kandi vandu vakali valala vaveye mu matango ga komera gaveye manenene gali ndi nangwa; kandi mima jiveye mu jitaveye milahi dave. Ku vindu viene yivi viosi nyasaye nakuhe vugasu vulahi wiganga mang'ana gi mima minyinge uluha ugamanya ma olola kuli unyala kwigitsa vandu kuli gadukana vamenye. Na mundu udukana kuli kovolanga ndi nangwa vandu vitu vahevwanga vubunge valava kuli kovetsa vakulanganga kuli mwana mulogoli mukulundu vandu va kuveye muno ma kohenzelitsa mima jia mundu weneyo kunyala kumuvolela mundu adukana anyole vwami. Lakini kijila vwami vwa kalunu vwatigala mundu uveye ni tsisendi, ugula vandu iye uhevwa vwami. Natsie kokola vindu vidamanu kali munyola area yinyu siveye indahi dave kijira mwatovola mundu wi mima jitadukana dave. Ku gadukananga vandu va olola vitu yava vasalisi va olola yava kohenzelitse kali mundu udukana ave pastor ni mundu lugano ki, mima jijie jiveye ndi; ni mundu mwivuli anoho ni kitsili, yaleta mukali anoho yaleta dave, aveye ni inyumba. Na inyumba ya olola kovola iyi ni yu mundu mukali. Inyumba ivemu ni vindu vivaga; kesegese, itiru ma mutigara mundu mukali. Mmba mwene yimu koveye mu na mashiga gavaga; mundu odeka ku mahiga nu mundu mukali. Yive utatsia ku kumashiga noveye nu mukali dave; mahiga yaga gaveye hali kavaga. Uyu mundu musatsa, uyu mukali, uyu mwana. Kwigulu yiku koveye ni liuva; Liuva ni musatsa na mukali ni mweli na avana ni tsing'ereng'ani. Na mundu mukali nyasaye yamuha kindu yiki navola ndakutsia mmweli; na mukali mwene si aveye ku ni ingasi yaveye ku natsia mmweli dave navutsa ulahula navola ndakutsia mmweli. Mmweli kula kovola mwana wa natsie konyola ula atula mwigulu atula ku mweli. Heshima yu mundu mukali iveye ku mweli na yu mundu musatsa iveye ku liuva. Kunyi mundu musatsa udukana uve ni mkiyinzi jijio numanya uveye mulamu ugende ichova yila noletela mukali chalia, apana mukali atsie kukwenyela viukulia via uva nutsia kulia dave. Koveye ni misala vasatsa yivo vadukana vasimiki misala, koveye ni virindwa; mukali atatema ku kirindwa dave, musatsa iye udukana ateme kirindwa. Na mundu musatsa otema kirindwa chene kila gadukana ave naveye musatsa wi mima jiveye milahi. Niva mundu ukutsi ula ni mundu wivula ku oveye na vandu, mundu udukana ateme kirindwa chene kila kandi ni mundu wivula ku oveye vulahi samu. Navutsa mundu mudamanu anoho wagenda wi inyumba bdala atatsa kotema ku kirindwa hene hala dave; kandi kirindwa kila ketemangwa na vandu vi ihiri yene. Eng'ombe yo rovego itsitsa kugulwa ni mundu we inyumba yene yila. Na eng'ombe yene yu rovego yila mundu utsia kugula eng'ombe yene yila vahenza ku niva eveye ku ni tsinziga vulahi kijila akutsi ni mundu wivula ku, eveye ku ni virenge viosi vulahi, iveye ku ni vivere vulahi. Mundu atsiyi kugura eng'ombe yene yila ku nangwa rovego lwene yilwo loveho. Rovego lwu mundu musatsa engo'ombe igurangwa ijirichi iyo mundu musatsa. na igirichi yene yila isinzangwa asubui saa komi na mbili, pana hamugorova dave. Yasinzilangwa hakirindwa kijira mundu mwene ukutsi ula alatumikila ku masaye gene gala. Na niva wakola vudamanu hango hene hala na yive utsitsanga kutsia ku masaye vutsa ndi havakwita eng'ombe yene yila umanye kandi ove ku vudinyu. Eng'ombe yitiywi eyo niva wali ni wakola ho vudamanu utalia ku inyama yene yila dave, ulatula ho ni kisasi kindi kidamanu. Mukali wu mudukana avohole eng'ombe itsia mmbukwi ni mundu oveye wakwa ku mukali naye yakwa mukali weve navutsa mundu ukili kukwa mukali tatsia kovohola eng'ombe itsitsa mmbukwi dave. Mundu usalisanga ave ni musatsa wivula ku oveye ku na avana. Mundu wee emoni ndala malago gasula, mundu wu mukono mula malago gasula, ma eng'ombe yo lovego yene yila lwa itsitsa kugulwa yitsi gakiri madiku gaviri anoho gavaga. Niyitsa nitula kugulwa itatsia kovofwa mmba dave; ivofwe ichova yila niyaya vulimu hene hala ma nayitwe ma vandu vene vatsa kusalisa ku eng'ombe yeneyo ni vandu vi ihiri yeneyo. Mundu usingilanga lovego kuduka ave ni aveye mundu utaveye ku ni ligovi weve dave; yamala gege na go lovego hehe. Kandi mundu oveye ni inyumba yeye vulahi. Mang'ana kijira virenge vie eng'ombe anoho kovole mutwi gwe eng'ombe. Vandu vandi vanyola mutwi gwe eng'ombe vaginga vatsia kokola wavo; gokolwa tsa hango hene hala vakamala kokola mang'ana go lovego ma vandu va inyumba yeneyo valombe lovego mutwi gwene gula vasiage ku inyama yeneyo itumikilwi hene hala. Na vandu venya vahevwe ku inyama ni vindu via munda vila vave vandu vakali vi inyumba yene yila va shimbe. Koveye nu vudinyu kuli ndakavola hanyuma hala vandu visunga muno, viyita muno, onyola vandu vasolola ho isadaka vashira mmba mwene mula. Vandu viti mundu ula umanyange haundi vahani mu isadaka na mutsitsa kulia. Na vandi vaveye ho vandu vene vakokola kindu chene kila kandi vahevwanga ku tsisendi tsana; tsimanaya tsikwirana. Icho chajira vasura ndi isadaka kuli yene yila takolwa ku ho dave kandi viukulia kandi vatalia ku niva mundu yitiywi mutalia ku dave. Koveye nu vudinyu vwa kalunu vwa kwavolanga ndi nanga mukutsu muyanze. Vandu vitu kalunu vajirana nu mundu ula kabisa vakolana mang'ana madamanu na yatsa tsisendi yatsa kuhana hene hala. Vabunge vitu vatsi konyola kali mang'ana ga kwali kuli kwakola kale mavugana ga kwavugana yila vatsa kovola mang'ana mmaliga; havundu hatenya voveshi dave. Mundu ukutsi ula ahulitsa mang'ana gene gala na munyi mutsitsa hamaliga mumoloma ho vuveshi. Yicho cha ololanga vandu valala vatula kali lwa wahula mubunge witu mulala wali wa idiriji yatula natsia nakutsa; kaniri. Yali na mang'ana gandi gajira naduka ku vudinyu vwene vula. maliga ga utsitsa mu gene gala utsie kumanya ni maliga ki ga utsitsa mu gala, kindiki kiveyo. Wa uduka yo nuwakola tsa vudamanu hene hala vuduka hango dave, ulahela munzila. Koveye ni kindi kindu kuli kalunu amatsi ga kunwetsa yaga. Kutsie kohenza mu amatsi ga kunwetsa yaga gatula hayi; mu kivanda vatsitsa kohenza ha matsia gaveye malahi ma vatsia kudaha ho amatsi gene gala. Misala jiali kunu kuli jia ndasimika hano migumu yiji yijio jia avandu vakikanga ku amatsi; kalunu jiveye kunu dave. Jialange na mandu malahi gu kukiknga ku amatsi, galange mu nu lunyasi, gahonyia migitsi kandi gakunga mang'ana madamanu. Kalunu migumu jiveye muno dave. Kandi kalunu kuveye ni kindu kindu kuli kwa mfano vakali vasinzanga tsingoko. Malamgo gasula mukali atasinza engoko dave. Koveye ni kindi kindu cha kulanga inyambeva. Iyi ni yavakolekana engoko. Valogoli valanga ni lugano vavola tsidaywa tsiviri tsidekelangwa mu inyambeva ndala dave. Avasatsa vavili si vasanganga mukali mulala dave. Vakali vanyala kuhalikwa kali vakali vave likomi kali mia lakini mukali mulala si anyala koleta vasatsa vavili mmba dave; musatsa mula iye oveye nu mukali mwene ula. Na vakali mwoyo gwavo gwa gwene yigu imbarika iveye ku kwinye vandu vasatsa. Noveye na vakali kali vavili vavaga vatano, vayanzana vutsa vamenya hala vakonyana miyinzi vulahi samu. Na munyi vasatsa mwakasanga mukali, lidiku liene lia mutanga tsa likubana mwenya kwitana kijira imbarika iveye ku kunyi. Kwa mang'ana gene yaga kwenyanga vandu vitu vagiigi vagamanye vulahi samu. KOveye ni kindu chakutsa kalunu kindu kiveye kidamanu ku vandu vakali; lyivika lidamanu ni ligenda liveye lidamanu. Lyivika ni ligenda lidamanu serekali itanji limoloma ku kalunu ku mang'ana gene gala. Vandu vakali vivika vudamanu na nyasaye yalomba mundu mukali avise chahonyo chiche kijira ni hatari hene hala. Yilwo lwa olola vandu vagimila avana ni vakola vindu vidamanu kijira chahonyo chu kohenza ku mundu mukali. Mukali atanga livisa chahonyo chiche kali ku avana vene. Na mwana wewe mukana ni yikala vudamanu vakali vali va kale vamuvolanga wigube wikale vulahi utamanyia chahonyo chene kila dave. Chahonyo yiki kuli nyasaye yalomba mundu mukali, yamanya hala ni hatakatifu ha kunyi kwatula na si genyeka tsimoni tsyitu tsihenze hene hala kandi dave. Ove mundu mugeli kumanya ndio nangwa na mundu mukali naye yikale vulahi amanye yikaye vulahi. Lilia lia vakali valitsa kale si liveye lia kalunu vakali valitsa dave. Mukali niyikalanga navola yakaletela chukulia alitsanga, yikalanga ndi nangwa alie chukulia namali kwikumba. Kalunu vakali valitsatsa vatavala virenge ni valia viukulia, kindu chene yicho keveye kidamanu kitaveye kilahi dave. Inyumba kuli ndakovola kindu cha kulanganga itiru yalange mmba. Itiru yeneyo malwa gali ga kale ga valombanga vavola valeta malwa vavika ku itiru hala ma vavika ho itiru yene hala ma vavole kalunu malwa gaveye ho ga vandu vatsitsa kunwa. Malwa gene gala nago gi mima. Niva wakola ku vutsa mang'ana madamanu hango hene hala nutsia kunwa malwa gene gala wewe nakwisha. Kuli ndakavola vakali si valima virindwa dave, inyambeva yalange translation ya yo ivolandi inyambeva ila ni muviri gwa mundu mukali vasatsa si vasanganga mmbiri gwu mundu mukali dave. Kindu emondo; lwa wahula vavola kale ndi kwakalana emondo gavola musatsa musanji mukali. Ndavola ku mukali undi wa South Maragoli yila nandeva na ling'ana lia wahandika emondo yili livola kindiki. Ndamuvolela lwa utsia kwisinga kalunu hamugorova utsie kutulitsa tsinguvu utsie kwisinga vulahi; utivika inguvu dave ma uhenze ku muviri gugwo imbiri yinu. Ulalola gufwanana nende emondo. Mukali oyo yangubila isimu nambola "ndakolola mang'ana go kogenyia kuli emondo ndakolola muviri gwange gufwanana ni emondo. Walolela kuliha mang'ana gene yago?" Ni muvolela kwa vakali va olola va south maragoli vayanza mang'ana gange migitsu gange ninziyi wene yila mbigitsa vahula vulahi sana. Ku kindu chene yiki mukali yahevwa miyinzi kali vitabu vila viveye ho via ndahandika vimanyia ndi mukali aveye ni miyinzi jijie na musatsa aveye ni miyinzi jijie. Eng'ombe itsitsa mmbukwi si evoholwanga nu mundu mukali dave. Mundu musatsa iye ovoholanga. Eng'ombe itsitsanga mu lovego si aveye mukali utsitsa kugula eng'ombe yeneyo dave. Eng'ombe yu lovego isingilangwa na vandu vasatsa vi ihiri yene. Kwa mang'ana gaveye muno manyinge ga kwenyanga vandu vitu kwigi kugamanye.

Lia kumalila mbeye ku ni vindu via ndakuhandika mima jiange umanya utsie nangajio utsie konyola vandu vu musungu wange yo mulinange utsie kumuha atsie kosoma. Yive ni wakasoma ni wakamanya kandi na yive utsie kuha ku musungu wange oyo amanye amang'ana ga mbeye nanga go munu; liduka ni liva liange liosi. Niva ganyalika kuli koveye ni muyayi uyu nava nalinyalika kukokonya vulahi alakulanga tsa kunyi ni muyayi uyu John uyu ni kutsia kokonya kutuli mu vudedekelo vwa koveye mu yimu. Na koveye ni lisala ligali kovola mwatsa kali ganyalika yakulombera ku vwiyangu kwatsia ku America yila kwamala ku yo lisitsa lilala. Ndavoye inyinga yindi nimbola ndi nangwa Vamereka yava nivo vandu vala va kwakolekana ninze wogonya Mboya nimbola tsia omolome na vamereka vatse vakuhe muno iserekali. Mboya yamanya natsia namoloma na vamereka ku vamereka vatsia vamoloma na vangeresa ku konyola vwami muno. Ku wenya konyola ndi nangwa inze Mboya yali yainyanza na Ronald Ngala watsia kusingila miyinzi jyitu muno ikatiba yitu ya Kenya inze ninze wa proposa Ronald Ngala ku natsia kuli spokesman witu mu Lancaster House. Ku inze Kenya mu inyinga yali yi inyima yila vajumbe va kwali navo mashauri manyinge venya kutula ku inze. Vali vainyanza sana. Ninze wala kuli president wa Western province. Kali Jeme Nyagah vala vosi vaveye ku mujumbe wavula kokolekana dave. Kali vasungu vali muno va vakanga vanga Harvlock vali vainyanza nu mwoyo gwosi; vatsa yinu paga vangonya mang'ana manyinge muno. Ku ndakayanzi musungu witu uyu nava naveye mwana mulahi kuli ndalola liva liayamoloma ninze lwa mwali nangaye muno, mwoyo gwange gwamanya golola tsa fwana unyanzi sana na koveye na mang'ana manyinge ga yenya akokole. Na mang'ana ga ava na akola malahi gene gala ku kunyi galatula ku yive kuli nuva nogenda nuutsa nokolola lovega lwa yinu. Ligenda lia ogenda nokolola yinu ni limoloma lia komololoma nive yilio lijira Mikaili akuyanze. Ma akolombere ku vwiyangu akohe ku vokonyi mu vodedekere vwa koveye nangavwo yivu. Ma inze nyole kandi vwiyangu mang'ana ga komoloma ku kokonyane lihandika vitabu vinde vilahi samu vinene viene, kali kove ni tsipicha tsindahi naye kandi akuhandikili mang'ana gandi malahi weneyila kuhuli ku muserekali ya Amereka yila vulahi samu ni serekali ya Kenya yinu kijira ya kenya yinu yagona tsindoro imanyi vandu dave. Kuli inze mulala vandu walwanila kivala kinu nimbofwa ninyangana muno iserekali yu muno imanyi dave, ya inzivila kabisa na kalunu ku mundu atsitsa yo avola tsa nutsia kula amanya avole isiri yitu yi kivala kinu. Ku ndakayanzi mang'ana gene yaga gava malahi samu, musungu uyu yakokonya yakoleta muno kali niva kulakave na utamaduni wambale yivu kunyi kunyala kolomba vandu va kwali muno vutamaduni vwitu tofauti ni vwali wa mbale vula. Kali vandu vatsa vaganegane vandu yava vanyoye hayi vandu vene yava. Kali nakulangili ku Amereka wene yila kunyi kulange vandu vitu vene vandu vi kivune; kuli inze mbuguyi muyayi uyu kove nangaye hano. Mulanga mwana kijira si aveye likula liange dave. Lakini lwa ndayinzila miyinzi namanya miyinzi jiange jia ndakola, inze ninze mwafrika wu kutanga ku vameneja vi tsihoteli tsia utalii. Kandi ninze wa vasungu vategemeanga vahula mang'ana gange ku vunyinge sana ma ndava muno ni miyinzi muno minyinge lugano lugano navutsa serekali iveyo iyi si inyala kutambua ku inze vwaha dave ku icho kijira muyayi uyu kuva nangaye. Noteva muyayi uyu history yange alakovola ku vuvambalu. Inze nondeva kandi kindiki chajila ninzia kumutulitsa ivusali yila nendola mbe nangaye hano ma yive wakahula mang'ana gege ku vuvambalu hano galakokonya ku vunyinge. Aveye na mang'ana mavambalu na inze mbeye na gande kuli komolomanga ndi nangwa na kuva kwakagenda muno kuli sa ndakukovolandi nangwa, kunyi kolomba livugana lyitu undi aveye ku anyala ku interfere ku ni livugana lyitu dave. Kolomba tsa livugana lyitu ma munyi muve tsa muveye hala. Si wakolola lidiku lia kwali hano lia mwali hano yili, mundu ya ku-interfere ku ni kunyi dave. Kali vandu vala vatanji livola kijira ki jira ki mutavula kukulanga ku. Vandu vamoloma sana lakini kwenya kolombe livugana lia vandu valitsia ku, vindu via kovola isimu ya kovola yitsi ndi ni tsinyimbu tsindahi kali mu likovola lidiku liveye lilahi samu kohenze vimbi vavetsa valahi vala vosi ni vindu viu kwimba viene vila, ni live lidiku lio kogenyia sana. Yilwo lwa nganagananga ni mvulahi kokole miyinzi jiene jila bwana Alulu ove ni kunyi hala, nyasaye akwimili na kunyi kulakusal;a vugasu. Oveye mwana mukutsutsu lakini miyinzi jia okoli yiji miyinzi minene sana na kovola avana vandi vigi ku kandi navalonde ku vavola mwana Alulu iye ovoye mang'ana gene yaga, anyoye hayi vogeli vwene yivu. Musungu ula Mikali ya-recomenda yive navola nu mwana mulahi mulayinzila naye ma nambola ulatsa hano tsinyinga tsiosi knuvugula mang'ana nu mushila. Suvilanga ga ndakamoloma ku yaga na manyinge sana kuli bwana Lidede yakavola, na mang'ana gu utanyala kumala lidiku lilala dave, kali gandi gatigaye yimu manyinge nab\vutsa ga komolomi ku yaga nyasaye akugasitse gatsie kokola igasi vulahi. Sande nyasaye akugasitse ku gosi.

Lineage

We are here as the people of Vihiga who are Maragoli. we have some sublocations that should be known. Down there we have Madzuu, iviguru, imahanga, kisienya, Ichagenda, lisiola, lideleli, masana, lugaga, maguyi, muhanda, ivunandi, wamuruma, we also have kegoye, chambiti, chukunzila, imbihi, chango, ikumba, kidundu, imanda. When we go to north maragoli we have Kivagala, kigama, wadegula, mudete, mulundu. Na kovola kulatsa kalunu wa inze ndula yinu, koveye ninde igavudia, losengeli, vokoli, igaiyedi, mambai. When we go to the east we have Kirima, imukingi, liaduywa, wademesi. When we go there again we find Munoywa, Bukulunya and Mbale. We also have Isolongo, kisatiru, kegondi, muyundi. When we go to chavakali we find Nondi is there, walodeya is there, iviyalo, evojo, igunga is there. When we go to Busali where our brother who is here comes from we have Tegero, which is there, kedoli, ichavogere is there. When you go to the southern part of Busali you will find ivudaywa is there, ichamakanga is there, ivugina is there and all of these people are of this land. I will also say my history the reason to why I knew these things is because I asked. My name is Mulinya Asava, my father is Asava and the name of baptism is Herman. I was born in 1930 August the day of harvest on a Saturday in the evening at 5 o'clock. I was born a young child and I didn't have good clothes. We were seven children. A girl was only one and my father was called Asava, his father was called Ambunya. My mother was called Rubai Vinaywa Mudemi. The woman who gave birth to me was a mmasero girl and her mother had taught her good behaviors to pass on to her children. I am from Basuba clan and my father was called Jaika Asava. And the father to Asava is Ambunya and the father to Ambunya is Lodende and the father to Lodende is Anzala and the father to Anzala is Tsivi, and the father to Tsivi is Kisisi, and the father to Kisisi is Musuva. My mother is vinaywa mudeminye a mmasero munyunga girl. My mother was the daughter of Mulinya Vielitsa. Vielitsa was the child of Mugoywa and Mugoywa was the child of Mbowo. Father died in the year 1933 while I was growing and I was still a young child. And I started knowing those things while I was still a young child.

We are saying this; that we should learn many things while we are still young and we teach our children, our grandchildren and they will teach others these things. The way we are walking here. I also want to say other things the way you have said God has called you. I am a farmer of many types of feed. I like planting food that people can use food that has good values. Traditional vegetables should be used in large quantity. The traditional food should be consumed like the wheat, cassava, millet and potatoes and we should use them. I have reared bees here and other people do not know anything about bees. God gave wisdom to bees among all the things that people are keeping in their houses. Even if you are keeping hens, birds or cows these things have more wisdom than we people who are keeping them. When you hear a cow mowing you should know if it needs a bull or it has not eaten well, or it wants to be milked or it wants a certain type of feed. When it is mowing it is calling you to go and see what it wants. And once you have known it then you go and keep it well. Even the birds and the hens that you are seeing have good behavior. Cows have good behaviors and they have overtaken we people who are keeping them. When a cow sees that you are not treating it well it will step on you and kill you. That is when you hear that a cow has killed someone but when you take good care of it won't kill you. But if you do not take good care of it, you deny it food, when you do not know the things about a bull the things about a cow it normally does the same to you. We have something called bees I have kept them here nearly 50 beehives. With the hives the bees are not stinging anyone here because I know well about keeping bees. And when you take good care of these bees they are very clever, they go and call other bees that are in Kamba and they come all the way from Kamba to this place. They go and call others from Mombasa and they come here. They do not want anyone to go and make noise from there or dig a ditch there it means you have looked down upon them. They want you to respect them and they will also respect you like my bees here have defeated many people. I tried calling the Agricultural people to come and harvest honey for me they came during daytime, the bees were almost finishing cows and other people. But the bees that I am keeping I went to specialist like me of the culture in Nandi. They started at 8AM and finished at 1PM and the bees didn't sting anyone. They do not sting those people too.

Then they left and at 2PM the bees were already in the hive. And what I want the maragoli to know is that the bees have good luck, it has been written in the book of Psalm like for the honey people are using many people are using my honey as a specialist of honey. People like that honey unlike the honey from other people because other people do not know anything about honey. We have three types of bees; the ones that are on the soil down, others on a tree and others in a hive. There are others that are making honey and they do not sting anyone. And this honey is a medicine of cough, or chest pain. They heal ton soles. It heals stomachache when you have diarrhea. It heals when you have had an accident; it brings your body parts together. There is some content that is removed in it and given to a person who has had accident and he gets healed quickly. It protects one from bad eye. It assists in terms of culture. In agreements if you want to agree on something, maybe if you had disagreed on something. After you have agreed you normally take honey and then it seals the agreement. It helps one to look young and that is why you can see I have 85 years and I walk for long distance and one does not feel hungry. It is helping to hold your body parts and you look like a new person. This honey heals a woman who has given birth and helps her not to give birth to a heavy child. And when she gives birth she gives birth to a child of value. When a woman is using it when she gives birth she gives birth to a good child. A child that has been born walks very fast if you are adding honey to her porridge or tea, she walks after a short period of time.

It helps a child to talk after a short period of time and the words that she speaks are of value and are heard well. It helps a child's eyes to see very far and she will never buy spectacles. I help a child not to have worms in the stomach and it also protects her. It prevents blindness. It helps those that have sores and also those that have disagreed the way I have said above. When you walk with energy people wonder. Honey gives you that energy when you use honey you get children that are healthy and after six months your wife is ready to give birth, she gives birth and the child grows she walk and talks well. Honey helps you to walk over a long distance and it helps you not to get tired very easily the way I have said. When you use honey it has been written in the book of Proverb you should not find when you have been told to use honey you go and use it in large quantity it will cause you problems. You use little and it will help you and you should know how it is going to help you. Today we have herbs; there are some when you plant them at home they prevent enemies from getting there. Those trees have more medicine that is the reason to why the children of Egypt were told that there are many trees that they are going to use. I am very sad when I see in our Kenya people are going to the forests and destroying them. They are destroying by cutting the things that were there. They were of value. God is the owner of the forest. The rain that you are seeing, the things that you are seeing we have three things or four things; we have sun, moon, stars, cloud, hills, forests, lakes and the rain cannot rain if it has not asked permission from the lake.

After it has asked permission from the lake the hills and the forests are also informed that the rain is coming. When you are clever you look at the hills and you predict that the rain is coming. We have something that we call the water or the river that you see. At the river if the water had disappeared and you go there in the morning and see it coming down then you know that the rain is near. When the land is dry and you walk outside and see fog on the grass in the morning then the rain is near. When the wind was blowing form east then the rain was heading towards the lake when they have agreed then the wind blows it means that they have agreed and it is going to rain. Then they ask the hills to be ready. We have birds if the rain had lost then many birds come you then know that they have been told that rain is coming and they should inform people. We also have frogs, when you hear a frog making noise then you know that it is coming to rain. We have small insects like ants they have more wisdom than us and they know that it is going to rain. When you are the one that God chose like the prophets then you see those things with your eyes. I have a gift that God gave me and some people do not have. The state in which people are made with their heads, their eyes, their mouth, their walk and the way they put on. I know these things and when you ask me I will say that this person is like this. There are some books that I had written I have shown the way a person is and a person with such condition should not be given any activity even one to perform. We have a condition like for a man who has breast. The ass that is big, such a person is rejected by the culture and he cannot become a parent. And he should not be given a chance to do anything in the culture. Or a person who has a growth at the back should not be given any opportunity to lead any cultural activity. God has refused such people. Then we have some in our churches they have different hats and the women put one different pieces of clothe on the head. You look at the way she has put it on that cloth shows that her behaviors are not good. You can see the book is torn and the person with a broken arm should not be given any opportunity to lead or perform any cultural activity. A lame person should not be given an opportunity to lead anything because he is lame. When you see someone who has a long chin that person has different behaviors. They are not good.

We have some people that have grey hair that is why you see a magistrate putting on a hat that is grey; this person should have good behavior because grey hair is a honor from God. And a person that has bald on the head the laws of God have refused him. He doesn't have good behaviors; he has behaviors that God has refused. A person with a long chin the laws do not allow him; he is a tricky person and also greed. When you see a person who has long beard, inside him there are bad behaviors. You watch him and the reason to why he has left long beard. He doesn't know why he left the beards to be long. He just sees that he has left the beards but they make him to have bad behaviors. The way I have said we have some hats that people put on and when we meet a person I can tell you the type of behaviors that he has. People are putting on hats and there are women who are putting on pieces of clothes on their heads that are not of good behaviors. She becomes harsh and she cannot agree with the husband. She cannot even agree with other people. She has a lot of arguments. In these churches we have some men who are putting on hats like the people of divine, Israel, Revival they are putting on their hats and you will find that they have arguments. Today when you see someone putting on the Israel's hat his coat is facing the other side. It shows that the behaviors have changed and they are not good. That is when you find someone has long beards and he is calling himself a pastor. A child with a big head doesn't have good behaviors. When you see some women with big hips, inside them they do not have good behaviors. For all of these things when God has blessed you, learn a lot of things then you see how you can teach other people. The way they should live.

And a person is supposed to be the way we are saying. Our people who are elected as the members of parliament should take us as the elders sons of Mulogoli we people that are here and then we look into the behaviors of that person we can tell you the person who deserves leadership. But with the leadership of today, someone who has money is the one who bribes people and then he is given leadership. He goes to do bad things there and you find that your area is not good because you elected someone who has behaviors that are not good. We should be keen on the people who are praying for people even the pastors are of which type. His behaviors are like this and he is a parent or disabled, whether he has a wife or not, if he has a house. And this house that you are seeing us saying is the house of a woman. A house has three things, an indicator, supporter then a woman remains. In this house we have three cooking stones. A person who cooks on the cooking stones is a woman. You should not go to cook when you have a wife. These cooking places are of three types. There is a man, a wife and a child. Up above we have the sun. The sun is a man, and the wife is the moon and the children are stars.

And for a woman God gave her this thing and she said that she has gone for her period. She doesn't have a ladder to go to the moon but you will hear her saying that she has gone for her periods. That period means that the child that she will receive will come from the moon. The respect of a woman is on the moon and of a man is on the sun. For man you should have you agendas as long as you are well you should bring something for your wife to eat. A woman should not look for food that you are going to eat. We have trees; men are the ones who are supposed to plant trees. We have graves; a woman should not dig a grave, a man is the one who is supposed to dig a grave. And a man who is digging that grave should be one with good morals. If a person has died and he had given birth to children the person who digs the grave should be one who has children also and is also good. But a bad person who is moving up and down should not go and dig that grave. And people of that clan dig that grave. A person buys a cow used for the ritual from that clan. And that person who goes to buy the cow he has to check if it has horns because the person who has died is a person who has also given birth. He looks if it has all the legs, with all the udders.

Someone has to go and buy a cow for the rituals to be done. A ritual for a man a bull is bought that is a man. And that bull is slaughtered in the morning at 6AM not in the evening. It was slaughtered at the grave for the dead person to use the blood. If you have done mistakes in that home then you are going to the place where they have slaughtered the cow then you are in problems. That cow that has been slaughtered if you had done mistakes in that home do not eat it, if you eat you should know that you are going to get out of that place with a bad revenge. A woman that is supposed to tie a cow for dowry should be one who has been paid dowry or a person who has paid dowry for the wife but one who has not paid dowry should not go to tie a cow for dowry. A person who is praying for people should be a man who has given birth to children. A person with one eye the laws are refusing him, a person with one arm the laws are refusing him. The cow for dowry should be bought three days earlier.

When it has been brought home it should not be tied in the house. It should stay outside and graze from outside then it will be slaughtered and people who will pray should be from that clan. A person who is leading the ritual should be one who does not have debt at his home. He has finished his. He should be a person who has his family well. The things about the legs and the head of a cow; there some people who carry the head of the cow and they take it to their homes. It should be made from there, after they have finished the ritual then the people of that home should prepare the meat on the head and it should be used from there. And the people who want to be given meat and other parts of the stomach should be women from that clan and who are coming from near. We have problems the way I said people are hanging themselves they are really killing themselves. You find that offering has been given and taken to that house. The people who killed that person might have given the offering and you are going to spend it.

There are others those that have that thing are given part of the money and it normally gets back to you. That is the reason to why they refused offering to be given and food should not be eaten where someone has been killed. We have a problem today that we say love the dead. Our people today do not get in agreement with that person they have done bad things then he comes with money and offer it there. Politicians have found the sacred places like church where we were worshiping they come with their words to the funeral a place that doesn't need lies. That person that has died is listening to those things and you are going there and speaking lies. That is the reason to why you hear some people are going away, when you heard one of our MP left and he died. Khaniri had some things that caused to him to get to that problem. The funeral that you are attending you should know it is which type of funeral that you are attending. You should know what is there. When you have gone there and you had done bad things there you will not get home, you will perish while on the way. We have another thing; the water that we are drinking. We should go and inquire type of water that we are drinking is coming from where. At the river they go and check where good water is then they go and fetch that water from there.

These trees that I have planted are the ones that people are using to hold water and today they are not there. They had good leaves for fetching water and the water had medicine that was healing the village and chasing away bad things. Today these trees are not there. Today we have something for example women are slaughtering hens. The laws are refusing that a woman should not slaughter a hen. We have a pot for cooking in chicken. The maragoli have a proverb that two cocks are not cooked from one pot meaning that two men are not sharing one woman. Women can be married even ten or hundred but one woman cannot marry two men in one house, one man is the one who is with that woman. And for the women they do not have a desire of having many husbands.

If you have two, three or five wives they love each other and stay together as they assist each other with the activities in good ways. But for men when you share a woman on the first day you begin fighting and you want to kill each other because men are jealous. We want our people to learn these things and know them well. We have something that has arisen today in women that is bad; dressing badly and walking badly. Dressing and walking badly the government has started addressing that issue. Women are dressing badly and God made a woman to cover her nakedness because that place is dangerous. That is the reason to why people are raping children and it is because of looking at the nakedness of a woman. A woman should hide her nakedness even to her children. And if her daughter was not seating well the people in the past used to ask her not to show her nakedness. This nakedness the way God made a woman he knew that is a sacred place where we came from and our eyes should not be looking there again.

You are a clever person to know that and a woman should sit well and know that she has sat well. The way women used to eat in the past is not the same way that the women eat today. When a woman was sitting to eat food, she used to sit well and eat until she finishes. Today women eat while their legs are open. That thing is bad and it is not good. We had something called "itiru" in a house where they were keeping beer and then they say that beer is there for people to drink. That beer is for the culture. If you had done bad things in that home then you go and drink that beer, you are finished. As I have said women do not dig graves. That pot was an indication of a woman meaning that men do not share one woman. We have "emondo" when you hear that long time they shared "emondo" it means that two men shared one woman. I told one woman from south maragoli who asked me the word "emondo" that I had written meant what. I told her that when she goes to bath in the evening on that day she should remove her clothes and bath well and she should not put on clothes but look carefully at the front part of her body.

You will see that it is looking like "emondo" that woman ringed me and she told me that she had seen wonders; she had seen that her body is like "emondo" and she asked me where I saw such things. I told her and south maragoli women like my words when I go there I teach them and they hear well. A woman has been given her duties; I have books that I have written showing that a woman has her activities and a man has his too. A woman does not tie a cow for dowry. A man is the one who ties it. A woman does not buy a cow for dowry. Men of that clan buy a cow for ritual. There are many things that we want our people to learn and know.

To wind up I have some cultural practices that I have written you will take to the white man my friend to read it. After you have read you give the white man to read and know the words that I have here. If possible as I am with this man he can invite us, he invite John and me we go there in order to come out of this poverty that we are in. We are having a prayer if he can prepare us a way to visit America and spend one week there. The way I said one time for those American it is I who visited Mboya and asked him to go and talk to the Americans to come and give us government. Mboya went to speak with the Americans then they went and spoke with the Europeans and that is when we got the government. Mboya liked me, Ronald Ngala who stood for our constitution it is me who proposed him and then he went to be our spokesman in Lancaster House. For me in Kenya the MPs that I was sharing with in the past didn't want to leave me they liked me most. I was like the president of Western province. Even Jeme Nyagah there is no MP who wanted to leave me.

Even the white men who were here like Harvlock liked me with their whole heart. They were coming here until I help them with many ideas. I will like this white man if he is a good child the way I saw him talking to me while you were with him here, my heart felt that he had like me and there are many things that he wants to do for us. And the things that he will do that are good will come from you the way you will walk and come to see us from this side. The way you are walking and visiting us here and the way we are talking with you is the one that is causing Mike to love us. He should prepare a way and give us help from the poverty that we are having. Then I get a chance on the things that we are talking we write good great books. We should also have pictures with him and he writes for us good words about the government of America and the government of Kenya. Because Kenya is sleeping and it doesn't know people like me. I was among those that fought for this nation, I was arrested and the government doesn't know me. It has forgotten me, today when someone goes there they are afraid that their secret of this nation will be revealed.

I will like these things to be good that white man to assist us; we can even hold our cultural event with our people from this place here. One that is different from the one done at Mbale. And people wonder where we have found these people. Even when he invites us to America I take people of value from here like this man of value that I am with here. I call him my child because he is not my age mate. But when I did my activities he is the one who knew. I am the first African manager of hotels for tourists. I am one whom the white man were relying on and they heard my issues and I had different activities but the government that is there cannot recognize who I am and that is the reason to why I am with this man. When you ask this man about my history he can tell you at length and that is the reason to why I went to call him all the way from Busali to this home here and you have heard his words at length here and they will help you. He has many words and I have others the way we are talking we are making our church and there is no one who can interfere.

We are making our church and we are together. You saw the day that you were here nobody interfered with us. Some people have started asking why are we not inviting them. People are really talking but we want to make a church where people will come. The things that we are saying the phone and the songs are good we look for singers that are good and the tools for singing. It will be a day of surprise. That is what I thought that it is good to have that day MR. Alulu you stand with us. God to lead us and we shall pray for blessings upon you. You are a young child but the things that you have done are great and we want other children to learn and they follow and say that Alulu is the one who said these things. Where did you get these skills? The white man Mike is the one who recommended you and said that he is a good child that you will work with. Then he told me that you would be coming here often to take my words and send to him. I believe what I have spoken are many the way Mr. Lidede has said they are words that you cannot finish in one day. There are many that have remained but what we have spoken God to bless them to go and do work well. Thank you and May God bless you for all.