Play time: 51:40 minutes. Recorded in Sabatia, Kenya, April 8, 2014.

Kivala Cha Valogooli

Herman Asava

Sande muno ku mang'ana ga komolomi na manyinge yaga na mang'ana gitu gafwa vwangu dave na mang'ana manyinge ga kwenyanga komede ku gandi kuli koveye hano ni mwami John Lidede kogelitsa kolola kuli kunyala kolomba mang'ana gene yago gave mavambalu. Ndakavola hanyuma hala tsihiri tsyitu valogoli koveye ni tsihiri 33 na kalunu kuli ndakavola tsihiri 33 muno nomeda ku avana vanne va valogoli vaduka 37. Koveye ni tsihiri tsyitu muno tsiveye mu tsia vanyore kandi ya vandu vitu valusha kandi. Koveye mu na vanyore, na vifwa valogoli, ma kandi koveye na viko vitu vawanga na vaganda na vandu vitu va shimbe kabisa vaveye nu vwiko vonene ligali. Nicho chajira vaganda vatsa komenya Enderi Mbale sublocation kuduka lwa vitananga ma vahaminywa yo mundu yamenya ho wamanyikana yali Lileva. Witwa muhiga komi na saba natsiyi kwiva litemwa mu inzala yali enene. Vandi vali ho vali vawanga na vandi. Kuduka na kalunu vakisi na valogoli, vanyore, vakikuyu na vaganda vekirutananga no komenya halala na amita gavo ni limoloma liavo mu lulimi lufwanana. Na vandu vene yava lwa vandu kutumikila kovola yava na vasigu; si kove na vasigu dave. Ni kindu tsa kikutsutsu chakogoyanyia ni kulangana koveye vasigu na si koveye vasigu dave. Na lwa koveye ndi koveye ni tsihiri tsondala tsia kulanganga bantu. Bantu yava vaveye mu Kenya muno na vandi vatigala Tanzania, vandi Ivuganda. Na tsihiri tsino nogenda muno ulanyola tsihiri tsino tsiveye nutsia Tanzania ulanyola Vasuva vaveyo, Vasaniaga vaveyo ni tsihiri tsindi lugano lugano. Ku kovola ndi vandu vitu vitsulitse tsihiri tsyitu tsiveye mu lilova muno tsiveyo nitali lwa vandu vatsa komenya ihale na vandi vamenya ihale ma liloleka ndi nanngwa vavola yava na vasigu na sivaveye vasigu dave. Ku unyala konyola vandu vitu muno valeta vakana vaganda, vandi valeta vatanzania, vandi valeta vandiki ma komenyi limenya liveye tsa lilala. Ku ndakavoli vandu vitu muhenze vurahi kuli serekali yitu yamiha ya Kenya yinu utavika mu vusigu vavole yava si genyekana vakwamihi dave. Mundu genyekana yamihi ni mundu oveye ni mima jiveye milahi. Navutsa mundu wakola magoso, mundu mwivi, mundu valetana tuhiri si gadukananga kove ni ling'ana liene lio kovola uyu nu musigu dave. Musigu mwene nu wi ihiri yoyo, musigu wovo ni wa mwitani nangaye, mundu ukwiviyi; ku yivo va kwenyanga vandu vene yava vafwane kuli vanyala kumanya mang'ana gene yaga. Na tsihiri tsiveye muno tsia varusha yitsi tsia koveye halala tsiveye ndi; yava vabugusu ni vandu vitu, vakabarasi na vandu vitu, vatsotso ni vandu vitu, visuka, vidako, vatiriki, valogoli, vanyore, vakisa, vamarama, vawanga, vamarachi, vasamia, vanyala, na vakihayo; yava vandu vitu vakoveye nangavo muno. Na nutsia mu lovega lwa Central Province ulanyola bantu vitu vaveyo ulanyola vakikuyu vaveye Kiambu, Murang'a, Nyeri, Mathira, Gicugu, Embu, na Mbeere. Na Meru na Chuka, Muthambu, Mwimbi, Igoji, Mutuni, Imenyi, Tharaka, Tigania na Igembe. Ivukamba ni nutsiayo ulanyola yo koveye na vandu vitu ni Mumani, Kituyi na Masaku. Taita ni Sagala na Sigagao. Na vandi ni Davida, Mwanga, Mugange, Bura, Waruga, Chawia, Usi, Mbale, Mbororo na Murugua. Mombasa nutsia yo vandu vitu vaveyo vadigo, vaduruma, vagiriama, varabai, vakauma, vachonyi, jibana, kambe, Ribe; yitsio nyumba tisa tsivetsa Mombasa wene yila na vandu vitu vandu va koveye nanga vo yinu. Ku nutsia wene yila unyala konyola yo kali mita gitu gaveyo vanga Kadenge vaveyo, vanga vwaha vaveyo ni vandu vatula yinu vatsia wene yila, ivutaita, Mombasa; yitsio tsia olola tsinyumba tsiakuranganga nyumba tisa ivuganda. Avandu vitu va shimbe Coast ni Nimi, Bajuni, Pate, Siu, Amu, Muvita, Fundi, Vumba, yava nivo vandu va koveye nangavo vi inyumba yitu ya vandu valusha yinu. Na mang'ana mala gaveyo ga kwenya kokolekana kuli vandu vitu vavola valakola munu vindu viavarangana muno amita. Kwali yo ninde lwa vavola valakeva vana vikevo kwali ho ni mita ga varanga muno. Muhiga gwa 1870 w ainzala yaliku valanga Isaviri; inzala yali ku inyinge sana. Muhiga gwa 1907 inzala yali ho yalangwa Obande. Yamala vandu vanyinge sana. Vandu valitsanga tsingosumo vasia valomba ku viukulia. Muhiga gwa 1917 kandi inzala yali inene yu mundu muganda yatsia kwiiva litemwa mu lidalalia Endele Wammbale niyitilwa yo yalangwa yi Illega. Likaba lie inzala yali yene yila vamanya valanga inzala yi Llega. Yindi yalangwa ya Demesi. Iyi ni inzala yita mundu Demesi yicho chajila valanga lidala yilio wa Demesi. Muhigwa wa 1943 inzala yaliho yalangwa inzala ye kekombe anoho ya baika. Inzala iyi yali enene muno, vandu vali muinyinga yeneyo vabimilwanga viukulia mu kekombe ku vatsie kulia. Muhiga wa 1980 inzala iyi yalangwa yu mugorogoro; inyinga nyu mugorogoro gwatanga mu vulogoli muno vandu vatanga kutumikila mugorogoro. Vulwaye vwe litengi yani diarrhoea vwatsa muno 1942-43 na vwita vandu vanyinge. Tsisige tsiu kutanga tsiatsa muno muhiga wa 1920 tsialangwa vistiriri. Tsisige yitsi tsiali vutswa tsing'erere natsio tsiali tsinyinge ligali. Muhiga wa 1928 tsisige tsindi tsiatsa muno tsiaralangwa mahaling'ang'a. Lyita yili liatula ninde kindu kuli king'ang'a kitsa kilitsa vandu. Tsisige yitsi tsiarumanga vandu kuduka valwala kuli wi kindu kirumi. Tsisige yitsi tsiali tsinyinge ligali natsio tsiali ishamakoko, Tiriki. Muhiga wa 1930-31 tsisige tsindi tsiagwa ichavakali tsiva wa Dembo yila Evojo, tsiali tsinyinge ligali mu kivala cha vamasingila. Tsiamala viukulia nu vulimu ma kivala kitigala chere. Avana vivulwa muhiga wa 1927-1931 vanyinge valangwa Isige. Tsisige yitsi tsialondekana kutula muhiga wa 1938-1946. Kutula lwene yilwo tsiamanya ni tsitanga kogota no kogeha mu kivala kinu. Ifedha lwa olola vandu valangwa muno Ifedha, tsifedha tsiatanga muno muhiga wa 1929-1932 yilwo lwa Ifedha yatanga kurimwa Idako ha Kiminini, Kedoli, Imakoko, Kidivi, Rosman, Isigalala, Eregi, Ilwunza na handi lugano lugao. Lilova lie efedha lyita muno vandu muhiga wa 1935. Valala kovo vali baba wa Hon. Musa Mudavadi Mudamba na Justus Amega. Na lyita Mudavadi yili liatulana ku baba weve yalangwa Musa Mudavadi. Na kuli lwa likutsa lia yakutsa nakutsila chief Odanga yali naveye mwami na chief Odanga si yamanya naduka wene yila vwangu, yamanya nalekitswa miyinzi kijla yavulakuduka namaliga wene yila; nalekitswa miyinzi muhiga wa 1935 na 1936. Vulwaye wa Plague vwaletwa na majungu muhiga wa 1917. Valala si vamanya vulwaye yivu kuli vwatsa muno dave. Na inyundu kandi yitsa muno muhuga wa 1914 kutula Mmbihi; vwatula wene yila vutsa yinu. Mmbere gi ingumba gatsa muno muhiga wa 1810 nilwo lwa lwa vali vakanyola mmbere gene yaga ni vagesa ,ku vunyinge ni galangwa ingumba; mavere gene gara. Nivagesa ku vunyinge sana vagayanza sana. Mavugano, PAG liatangitswa muno muhiga wa 1928 na Friends liatangitswa ha Kaimosi muhiga wa 1902 lwa vavukana halala na Siemesi Church Missionary Soceity kutula Kima ivunyore; lwa livugana liamanya litanga muno lia va friends yili; liatulila ivunyore yila. Koveye ni mima milala muno jienyekanga jikoleke vandu vitu vamanyilitse; nogenda kunzila, lwa valola nogenda kologendo nu witsukana ni wagana na vasiomi, logendo lwene yilwo tatsia ko logendo dave, mwagani ni ingavi indamanu, wilane yengo; anoho numanyi yana ni vasiomi vakolekananga, wevete mmburimu. Noleti mwiha nonyoye uvwami umwiha onyoye vwami kijira mundu mukali uyu iye ujilanga muve nu vwami uvulahi samu mu kivala. Mukali aveye na mima ki? Mukali na malova. Mukali ni mweli, mukali ni inyumba, na mashiga, ni ihiri, ni vwami, mukali ni vulavu vwe inyumba, mukali ni eng'ombe, ni engerosi, iye okohetsa tsindoro, iye okohetsa luya, ma na avana, mukali akwevwe ku mukali ula amanyikane ni mjukali winyumba mwene mugitse kalunu vulahi. Mukali uyu naheveywe jileng'ani kuli mulimi; mulimi gula gadukana gugulwi, uve ni certificate imanyianga ndi yigu ni murimi gwogwo. Na mukali nakwevweywe limanyia mukali uyu ni wovo, avana vivulwanga mu ye na avana vovo. Na mukali naytavula kukwevwa dave avana na vovo dave, ni vu mukali, anyala kutsia na avana vene vala. Na mukali mwene na akutsi natavula kukevwa dave, atsitsa kutevwa wavo. Na mukali si valombera ku vukwi naveye ku kesero dave, makoso gene gala. Kuduka ni mwenyi vakili kokolekana molombe mang'ana gene gala mmale. Na mwahevwa vukwi nu mukali naveye ku kesero tsing'ombe tsiduka hango hene hala dave, tsidukana tsiduki hango hala dave. Mukali iye mwene vwiko, iye ujilanga vandu va olola valangwa vandiki yava vosi na mang'ana ga vandu vakali. Si kove tsa ndi nangwa kulangwa ni ihiri navola ihiri vagenyola kutula kuliha; vandu vakali yivo vajila valeta muno tsihiri yitsi. Na nohenza muno unyala konyola vandu vanyinge vaveye muno kwaleta muno vakamba, vajaluo na vandiki na yive ovola na vasigu; yivo vatsa kokolombela ihiri yene yila. Vagikuyu vaveye ni mima jinde; naloli oveye ni imali indahi ni liva lilahi samu, kali musatsa mugikuyu atuma tsa mukali weve tsa tsia omolome ku nanga John ula muhulitsane nangaye akwivuli mwana mulahi wi kivune kuli chene yiki ndi nangwa. Ku avandu va olola kali vagikuyu vaveye muno yava avana vanyinge vagikuyu na vandu vatula mu tsihiri tsinde. Apana avana vavo dave. Na vavula kukwa mukana mugikuyu mukali atsitsa nu mwana mwene ula na naveye nanyalwa kulangwa ulle nalangwa Wanjiru, Njeri ma mwana mwene ula ava wu mukali mwene ula. Ku mulimi gwa olola yigu nutsiyi komenya mmulimi ni wumbaka mmulimi nutavula kugula mulimi gwene gula dave, murimi gula ni gugwo dave, nutavula kukwa mukali, nu wovo dave, avana vala na vovo dave, kandi uvwami si ovonyola vwami vuva ku yive dave. Kandi vutuji ovonyola dave. Vindu kuli via kutuga tsingoko, tsing'ombe yitsi ni vindu yivi viosi ni vwiko vwa olola yivu vwosi vujila vindu vila viloleka hango hala ni mundu mukali. Mukali ula kandi ni engerosi ya nyasaye. nyasaye yakuha mundu mukali uyu akwenyelitsa mang'ana gogo nakwenyelitsa mang'ana gogo na navola nyasaye. Na yive mukali nakuba tsikwili nalila umanye nyasaye ahula tsikwiri tsiene tsila, ma nyasaye yatsa avanza kisalia chene kila, nyasaye anyala kuli bwana LIdede yakamoloma yaha mukali ula nakuba tsikwiri tsitsie tsiduka imbiri wa nyasaye. Lwa tsiduka imbiri weve amanya akulanga vwangu utula mu kivala kijira udaminyanga mundu wa nyasaye yakuha. Ku mundu Adamu uyu yali ku vudinyu vonenene sana nakili konyola mukali. Navutsa maliga gege gamanya gajira nyasaye namuyanza namuha mukali. Ku mukali mwene oyo yive lwa olola vandu vasatsa vanyola vandu vasatsa vandi vavakola vakali, nyasaye atevananga ndi nangwa ndi, yive olola mundu wa ndakolombera ula ni mundu mudamanu, wivulwa kuli ndi nangwa, ni musatsa yakwivula anoho mukali? Kalunu nyasaye atsitsa kuvanza kisalia kivala kinu vudamanu kijira konyoye vakali kuvalechi kutsiyi ku vasatsa vandi. Ma nyasaye kalunu avanza hene hala. Ku mundu mukali ni osoma mu kitabu cha Tsingano kevola onyo mukali onyoye kindu kilahi. Ma mukali mwene ula gadukana umulindi vulahi ku naye akwivuli avana valahi vi kivune, kwa akosominyile avana, kwa akulihitsile avana, ku ogende mu ligenda liveye lihali lie kivune; ku ulangwe ku mundu musatsa wi kivune. Na mang'ana ga kudambitsa mu kivala muno manyinge ga kovola yaga kijira kogoteye mu mang'ana gali ga kale malahi gene gala mang'ana gala gajiranga kogota inzila kuvula kumanya ku kutsitsa hayi na kokola kindiki dave. Na koveye na mang'ana gandi muno ga kwenyanga kokole. Mundu ulangangwa mwahi wi tsinyasi utava ku mundu wita vandu wakola mang'ana gandi madamanu muno ku utange kovola wahila vandu tsinyasi dave, tsinyasi tsila tsiva ku ni ibaraka nive dave. Na umanye ni waha tsinyasi mundu wa ohonyia mundu ula ni nyasaye mwene. Kuli inze mbeye na mita manyinge kuli mbeye muno, nangangwa Luka mwahi wi tsinyasi. Mundu wa nzahilanga naveye niyagwa ku malago marungi niva tsa nu vulwaye tsa vurungi vwa vula kuvisaku natavula kuvunaga mima jia vutamaduni; umanye ni wavunaga mima kali vakwahira lunyasi nu vulwaye vwene vula ohona dave; kijira wavunaga mima. Na nuvunaji mima vavolanga liuva litagorova nukili na mang'ana gene gala dave; ulange ihiri yoyo ovole ndakogosa magoso flani; hambi mbiole; nyasaye alakusamehe hene hala. Na niva ulavolanga tsa nyenya mbise mang'ana gene gala ovolanga tsa mwahi wi tsinyasi. Mwahi ula munyala kumulanganga tsa mudamanu amanyi liaha dave na kumbe ngani nive wakola mang'ana gene gala na wavula vudamanu vwene vula dave. Na ni olola lunyasi lula lokole vulahi, koveye ni kindu cha valanga lome; lome lula lovola ohe mundu ula kindu ku nangwa lunyasi lula lutsie kokola igasi. Na nohevwa lunyasi lwene lula utakola ku asande dave nokola asande lunyasi lwakoneka loveye mu ni tsinguru dave. Ku genyekananga mundu nakuha lunyasi utsie kulutumikila tsa machili na yive ove noheye mundu ula kindu chene kila kunagwa lunyasi lula lutsie kokola igasi iveye indahi. Na mundu ukumanyia kisala chu lunyasi umushiole, umuhe kindu ku lunyasi ula luve ingavi yoyo na nakumanyia tsa kindu chene kila na yive si umuha kindu dave lunyasi si loveye ni kindu dave; lokokonya dave. Na yive kandi kuli kwakovola lwa imbili yila noleta mwiha olete mwiha umale nangaye lisitsa lilala hango; utatsia ku kokola miyinzi jinde dave, utasia muvukinu vundi dave, utatsia ku musafari yindi dave; ulindi mwiha ula kuduka wa nashile lwiha yengo wavo. Lwa nashile lwiha yengo wavo ovenumuhe ku kindu cha ashila ku yengo wene yila ku nangwa aduki vulahi. Yakaduka yengo vindu via aheveywe vila ku naye akoletele ku kandi mutumikili ku hango. Na mwiha nashila lwiha si yilana yengo mwere dave kuduka ahevwe ku kindu wavo yila cha aleta hango cha mutumikila. Na mwana mukana ni yatsi ku yive ma yanyola yive si oveye musatsa kamili dave ma avole utsi lidiku lilala lidiku lia mugamba avola atsitsa mu kidaho atsitsa kokoletela amatsi na kumbe yiluka; ndatsa ku musatsa kindiki mwene oyo. Na musatsa kuli ndavoye aveye ni vindu shimve vivili; lyita lilala ijirichi linde imbago. Imbago ni yinu; niva nekola igasi na musatsa ijirichi ni ijirichi ituma; itatuma dave ni ijirichi dave. Mang'ana ga kuli ndakovola imbiri lula wakwale wu Mumia iye avandu vatsitsa kwigila mang'ana manyinge gi isiri; nukwa mukali kuduka ukwi ku imbago ma kandi ijirichi itsie ku; gimanyia mundu aleti mukana mwene oyo ni ijirichi; na aveye ni imbago. Ku mukali lwa yatsa ku yive, unyala kuchungusa ku mima jiu mukali wajinyala dave lakini mukali kuchungusa mima jijio ni vodoto sana; akuvugula mima minyinge sana. Nololaovola ndaduka ku musatsa umanyi mima jijio jiveye milahi. Na nalola nolola mukali natanga kutsia wavo nagonagona yo madiku gosi lukali ni lulahi koye dave; lukali ni ludamanu. Ku kuduka ulindi mukali na wakalinda vulahi mukali mwene ula ,kali amanya yivila wavo. na mukali ni olola mukali ave mukali wovo ukwi ku avana vala vave vovo. Makosa gaveye muno gakoleka yive onyolanga mukali utsia kubadisa ku lyita lilio avana va Nafasi Mulinya na mama wovo yakwevwa dave. Avana yava vakikili vu mukali mwene ula; ku ni wakakwa ku mwana ave wovo. Va makanisa vakola magosa vabadisa mwana vakili kutsia koteva ku yengo mukali mweneyo nya mwana yakwevwa. Kandi vamanyie marriage certificate imanyianga ndi valetana ku mwana oyo ave winyumba yenyo. Ku vagikuyu vaveye na mang'ana gene gala; mukali noleti mukali nutavula kukwa dave mukali atsitsa avalanga Njeri anoho Wanjiru, lyita lia mama weve kijira aveye na ise dave; na ise ula kuduka ave niyakwa ku nangwa mwana ave weve. Mukali mwene ula nakutsa na si wakwa dave, agiganga atsia kotevwa wavo; si munyala kuta havo hala dave. Na avana kuli kulanga vifwa yava ni wamala kukwa nya ku gadukananga vifwa vene vala kalunu avana vala vatsa yengo vakwevwa vatse uvasorole kalunu cha kumanya kulanga cha vasorola mwana mukana muyayi mwene ula ni yakamala kokevwa kumusolola imburi yu lusala, ku mwana mula ava ni yaka va ni vuyanzi amanyanga ndi nya yakwevwa aveye mu lukali lulahi. Murimi yigu mundu okohe umurimi umuhe kindu ku akuhe na makono gege malahi ku nangwa ove vulahi. lakini wanyaga mundu murimi tsa wanyaga tsa mundu ma ovola ni gwange omenya mu vulahi dave. Kandi murimi gwa utsitsa kugula genyekana umanye murmi yigu anoho vandu vitanila mu. Niva ni gwa vitanila mu tatsia kugula murimi igavira eyo utsie komenya mu dave, gulamumala kandi. Na kuli ndakavola yaha mwahi wi tsinyasi mboye gene gala, kukwa mukali mboye, kulavitsa mukunzakali. Lwa ovola utsitsa munyumba yu mwandu utsitsa ku mukali mukunzakali umuhe kindu. Utsitsa nutsia kumulavitsa na kindu chene yicho mukali mwene oyo si adukananga atsie kulia tsisendi tsiene tsila dave. Natsia kulihitsa avana tsisendi tsiene tsila mmba kandi yakaleta makoso kandi; tsisendi tsia kumulavitsa kali anyala kutunga magovi anoho akole vindu vindi ichova yila lakini avuli kutsa ku mmba mwene mula muvuli kulia ku dave; ni kindu kikutsutsu tsa chu mukali ahevwanga. Na utagona ku tsa ni mundu mukali mukunzakali ma ovole tsa ngendi tsi nangwa ndi mwere na yive lwa uchura mmba kandi na yive utsie kushiola ku mukali wovo kandi umuhe ku kindu kijira wli ku mukali mukunzakali. Lidiku liu kutanga lila uletele ku mukali wovo. Na niva mukali mwene oyo undi mundu yamulavitsa na kandi yenyanga vandu vandi vamenye vamulavitsa mukali mwenoyo yakwenyola ibahati indamanu. Mukali alavitsangwa tsa lulala lwong'ene ma luva lwakafwa, avandi yava vosi na vandu varina veve vutsa. Ku vindu viene yivi nutula ku mukutsu ni vakoval mulwaye aveye yaha utatsia kohenza ku mulwaye mwene ula dave kijira amanya akutse kandi. Na yive niva ogenda nu mukali wu mundu uyu kuli mutende anoho kindiki na mundu mwene oyo aveye mulwaye utatsia kohenza ku dave kandi lwa nave namali kukutsa utatsia kuta ku mukutsa mwene oyo dave; kali tatsia ku himbe ni kirindwa chene kila dave, utsie ihale kabisa utavaku shimbe dave. Avana vivulwa vateveye mmugitsi gula dave niva mundu ukutsi yaleta mama mwene oyo nu mundu mwene oyo nakutsi lwa vavola vatsie kuta mundu mwene ula aavana vala hambiri hala vatsia vatula ho na nya vatsia nangaye vatahenza ku kirindwa chene kila dave. Ma kandi kuli ndakavola hanyuma hala na yive nuva noveye mundu kuli vakovola vasali va olola yava vatsitsa kuta mukutsu na yive ukili tsa mwana muyayi na utsitsa kwilwatsa ku mundu musakulu utsitsa kuta mukutsa wachana na hiyo vitu. Makosa gene gala. Ku mang'ana gene yaga genyeka vandu vitu vamanyilitse vulahi na kindi kindu kiveye muno cha kovolanga mukali mukunzakali mukali mukunzakali namali kukukanzakala yilindi vulahi sana mu likola lilie ni mu ligenda lilie; atava mugendagendi iyi ni yiyi dave. mang'ana gene gala gadukananga vandu vitu vagamanyilitse sana. ma kandi koveye ni kindi kindu muno ligenda lia kogenda yili. Lwa uvukanga subui mundu mukali adukananga iye mukali wu kutanga yiguli kiliango kila ma yeye mukiliango mwene mula, nu ovola ulasila mwene mula mukali mwene ula yakweya mu kiliango chene kila kiveye kilahi; uvuli kusila ku vudamanu dave. kandi mundu mukali weya mmba mwene mula, ateya mu hamugorova ma atsie kusundula ichova dave, agaviki hala nagasundulwe mugamba. Likomera mu kego atava mu mukali akomera na yive kandi utsia ikomera mu kandi dave, nutsia kokomela mu kandi mwakumalana. mahiga ga mukali adekelaku gene gala utasia kodeka ku mahiga gene gala dave; ovetsa nutsia kwimala. Noleti mukana ma galoleke mukali oyo yakovela vuveshi naye nu mwiko ma mwaletana nangaye chiko inyumba yoyo yene yila vanyolanga kesegese kwigulu kula vavika ku kindi kindu kimanyia ndi nangwa mukali wa hango hene hala yali mwiko; avana vene vavuli kohela dave. Mukali mwene ni yivulanga avana ku viko anoho yivula ku mwana mwiko ma yatsa kuvika mu vandu vene yava, avana vosi va yivula mmugitsi mula vakutsa vosi beyi atigala mwana ula. Mwana wi indasimba uhenze, sia umwumbakila, atumbaka mmulimi hamugitsi vurungi dave. Atsie kwumbakila halovega anhoho indangu. Kijira nuwumbaka na avana vandi yava oyo amanya atigala weng'ine na avana vandi yava vosi vakutsa vosi bei vatigala here. Ma kandi kuli ndakovola mundu ukusienera chanyi chi inyumba ave mundu uveye ni mima milahi samu; atava mundu uveye ni mima midamanu. Kandi chanyi kivola kilasienwa kisenwanga gukili subui, apana hamugorova dave. Kandi mundu wi kesegese wu kwumbakila kesegese kila ave mundu winyumba kandi ave mundu oveye na avana. Atava mundu mugumba dave, atava mundu kitsiri dave. Ave mundu oveye ni mima milahi ku akuvikili kesegese ku inymba eyo umenye mu vulahi. Na inyumba lwa umanyi inyumba yene yila utsitsa kusiena mundu mwene ula inyumba yene yila wingila mu kiliango chene kila umanye kuli wingila mmba mwene mula. Utava mundu wakola ku mang'ana anoho wamala mugitsi mwaitana ku utstsa kusienela avandu vene vala inyumba yila dave. Nutsia kosenela mundu ula inyumba mutsia kwimala munyi avene. Ku mukali utsitsanga mwa kulanga hachasiongo hala hachandiangu, yive mundu musatsa utayanzanga muchandangu kolondanga mu chandiangu na yive olonde mu chamugitse yimu. Na isiongo yu mukali adaha mu amatsi yene yila ovole mukere wovo akudahiri amatsi mu isiongo yene yila, isiongo yu mukali atsila mu kidaho yila na ive utatsia kuvugula isiongo yene yila utsitsa mu kidaho dave, uve mugeri sana kumanya isiongo iyi yu mundu mukali atsila mu kidaho. Tsinguvu tsia mundu mukali mutasanji ku ni mundu mukali kuli vandu vakola kalunu ndi eromu yu jukali yivichi mu na yive kandi wiviki mu, rikoti liu mukali yivichi mu na yive wicika mu; mmbetsa mumalana mmba mwene mula. Ku gadukana mukali ahevwe heshima ku tsinguvu tsitsie na mjusatsa naye kandi ave ni heshima ku tsinguvu tsitsie kandi. Kuli mwami Lidede yakamoloma hano, mundu musatsa namali kukutsa na niva mukali yagenda vudamanu, vamuhenzela ku lisioma lilie. Niva kuli kovola inze mbeye ni imbimbo yange hano yangenderamu yi kisatsa. Mukali ula nagenda vudamanu ni mbola ndakakutsa ma ninde ikofia yange, genya mukali wene ula yiviki vindu yivi ave ni imbimbo yeyo vamanye yagenda vulahi anoho dave. Na niva yagenda vudamanu nimali kuvikwa mu kirindwa change mmbiri gwange guvikiywi ku risimbu hala mukali wange si amanya avitiri heme hala dave. Alatula mu chandiangu natsia yila. Kali lidiku liange kutevwa ave naveye magomia indangu yila. Atatsa ku ho dave, ave naveye mmagoia indangu yila. Ma mima jiene jila kalunu vandu vitu vavola vandi vahila vandi tsinyasi mukali niyagenda vudamanu valamwahila tsinyasi ma avuli konyola vudinyu vwene vula dave. Mang'ana gi mima ga vutamaduni vuveye ni tsinyasi dave. Tsinyasi ni kwiganila nyinga yene yila ni kwenya kushiola lwene lula yilwo lunyasi loveye mu mang'ana ga utamaduni. Navutsa niva mundu akogada tsa agenda ni tsinyasi ohh inze ngonya kindiki dave. ma kandi mbola ndi nangwa vandu vitu vatsa muno ni tsinyasi vaha muno tsinyasi; mu vahenzelitse, vatula hayi; na vandu vajanja vandu vala; vamanyi ndi tsinyasi tsila, wamanya ndi mundu mwene ula. Kijira yenya tsa tsisendi na sitsiveye tsinyasi tsia giligale dave. Ma kandi kandu kanu kaveye ho ki milimi jia koveye nangajio yiji. Nuva noveye na avana hango lidiku liakaduka liu kutsia liu kwenya kutsia kutaga, mwana atitanga ku mmulimi kutsia kutaga na yive mwene noveye nukili kulima dave. Yive nive musakulu mwene iye wa gadukana utange kutaga anoho kusimika ku lelo mwana akolonde inyima. Amang'ana gi litemwa, niva litemwa liveye hango na liveye ku ni itiro, mukali atatsia kutulitsa itiro yla ateme litemwa lila noveye mwoyo dave. Navitsara wovo nava naveho atatsia mulukayo lula ats akotema litemwa dave, natsia kotema litemwa yimala. Yilwo lwa ololanga noleti mundu mukali mwana wovo naleta mukali ma yanga kukutsa vwangu umanyanga haundi mukali mwene oyo yavunaga malago. Ku tundu twene tula tuveye munu tumala vandu munu sana. Na itsinzila tsia olola yitsi kwalomba tsinzila tsindara tsiveho tsitaveye tsindahi dave. Inzila yu muchandiangu yila si ivetsa indahi dave numanyi hango hanga mundu si gadukana utsirange mu chandangu mwene mula dave. Kandi nutsia nutula ichova nuwingila mmba mwange muno novola ulatula utatula mmuliango gund gula dave; gwu wingiliyi mu gula yigwo gwa umanya utuli mu ku nangwa uve wa kava vulahi. Ma kalunu mang'ana ga kwenyanga muno vandu vitu va mavugana yava vageritse kulanga vandu vatsa mmavugano vigitsa mu vandu mu tsi conference tsia koveye nangatsio yitsi vasatsa vaveye mula vanyala kwigitsa mang'ana gene gala vulahi samu, ma kuli kwakavola mang'ana ge kekevo yaga, makosa gaveye muno vakevi vagelitsa kuvugula tsibigabiji vatsia kokeva avana hango hanga vandu. Vivanda viala muno viakeva vandu viatula ho; viakunikwa na vandu vasatsa vakeverwanga mu kivanda. Ku genyekanga vivanda vila vandu vitu venyelitse mirimi jila jisondwe vulahi na mundu anyoleke uva natsia kusala lidiku liene lia kekevo kiveye ho mu kivanda mula. Ku ni yakasala ku vandu vike mu ku vatsie kukevwa. Na vandu vakali vavugula avana vavo vatsia kokeva na varikila avana vene vala. Mundu mukali si genyekana ave niyarikila mwana muyayi dave. vandu vasatsa yivo vene vala vakola igasi yeneyila. Na mang'ana gandi gu kugulika mundu lyita; niva mundu ukutsi uyu yisunga, mundu uyu yitwa, yali kitsiri, yakola makosa gandi madamanu, mundu uyu nakutsi si alombelangwa lovego dave, kandi si agulikangwa dave. Kugulika munu vandu mkita ga esoni, gadukananga mundu ugurikwa lyita liene lila ove numanya mima jijie jiali milahi, si yitiywi dave, si yaita mundu dave anoho si akolekani dave. Na mundu kuli Lidede yakamoloma hano niva mundu witiywi arumindiywi na aletangwa hango atavititswa mugeti vurungi dave, vavititsilangwa harovega. Lwa vareta vanyola kirindwa cha kuva tsa tayari valeta tsa vatsia kuvika mu kirindwa chene kila; tatsa kuvika ku lusimbu dave kandi kwingila mmba dave. Koveye na mang'ana gandi muno gakoleka lwa vandu vitu vakutsa muno, mukutsu atula mmba vahiranga mu mortuary ku kandi lwa vatsitsa kutulitsa mmba kandi onyola vakwilanyia mmba kandi. Mukutsu si yilanywanga mmba kavili dave. Lwa atula tsa mmotuary mula vatsi kuvika ku lusimbo; mmba dave. Wilanyi mmba wakoleta klandi likutsa mmba mula. Ku genyekanga mukutsa namali kutsia mmortuary atuliyo natsia kulusimbo. Na mundu musatsa wavolanga yakakutsa vavika ku rusimbu, vavikanga ivuli dave vavikanga ihiru. Wene yila vavikanga yo mundu mukali. Ma mundu mwene ula ave ku wene yila kuduka lidiku liu kutsia kuduka kotevwa mu kirindwa. Na mundu namali kokolekana vandu lwa vavola mundu alakolekana akili kutsia mu kirindwa, vateva vandu vi ihiri yi inyumba yeneyo vatsie kohenza ku muviri anoho vaveye ku ni vindu via vamutetsa nangavio mu kirindwa. Haundi mundu oyo anyala kuva naveye ni tsisendi mmuya, isuruali yu musi, nu musibi, anyala kuva ni viuma muno, vindu viene yivio viagaywanga kitamaduni atatevwa ni vinene vila dave. Mulu gwa kufwana gwa magenga yigu mundu ufwana kuduka ave naveye mundu wu mugitse gwene gula kandi mundu wi mima jidukana. Atava mundu wi ichova dave, mulu gunu gwene gula mudamanu. Koveye na mang'ana gandi vandu varima kirindwa ni vatsia kurima kirindwa chene kila vahevwanga engoko yi kirindwa. Engoko yene yila si edekelwanga mmba anoho kusinzilwa mmba dave, hakirindwa tsana itatsira hene hala ma vadekera hene hala. Vanfu varimanji kirindwa chene kila vashiolwa kindu kidi ma vatsia. Na munyi va mutula kuta mukutsu mwene ula mutatsia ku kuraggila munyumba yene myu mutende dave. Kuli makosa gakoleka muno va pastor utsiya kuta mundu ula uduka na vavola vashiri inavoleve inavotende inyumba ya pastor undi dave; atsie kuragila munyumba yu mukutsu mwene ula; yingili mmba mwene ula. Vandu vateye mukutsu mwene ula vatsie kuragila mmba mwene mula. Ma kalunu kumbe mwakamala mang'ana gi mima jiveye milahi hangoo hene hala. Na vandu vatsitsa kuta mukutsu mwene ula mutatsi konyola ku kuli nadakavola yaha niva inze mbeye mundu muhindila wivula vandu utatsia konyola kitsiri anoho mwana yatsa kunda dave; kuduka ave naveye mundu wivula, mundu muhindila yatse kunda kandi iye mundu uva nasoma malago ku kirindwa change. Vandu vatuganga vindu kuli viene yivi galoleka ndi nangwa noleti mwana mukana yicho kijiri nembola lwu kutanga utakotevelitsa mukana mwene uyu atula hayi kijira mundu mwene oyo vali vandu varoji, vatuga tsingo, tsinzoka. Ku na mukana ni yatsi hango hoho ma yive umuyanzi umuvuguyi, nataleti engo dave, mwivula nangaye avana dave, anoho mwivula naye valakutsa. Ku gavolanga yive uvugili atsie koleta engo kutula wavo yila ku yingili mmba mwene mula ku mutange rivula nangaye avana vulahi. Enzoka eveyo enzoka yene yila kandi mundu mukali yatse ni enzoka mmba mwene mula ku nangwa na mbe vulahi. Ni gataveye ndio nangwa dave haundi waleta mukali wa wavula kotevelitsa vulahi miima jia wavo dave ku gadukana mukali mweneyo umugaye gukili kale atsie wavo kijila si oveye mmbandu vene yavo dave. Na numuleti ni kindu chene kila niva ni engo livola kuduka na yive wigi voroji na yive utsie koroga ku ichova vudiku. Ologange ni engo yene yila ma ninde enzoka yene yila okole ku mima jiene jila kandi ku nangwa mmbe ni muveye vulahi mmaba mwene mula. Kandi avana vovo valivula kandi vadukana vauguli mima jiene jila. Ni gateveye ndio nangwa dave wakogenda here; mjulakama bei. Ma kwenya kwigitse vandu vitu kuvavole ndi nangwa mukali wa utsitsa kwenya ula otevelitse na mwana mukana ha utsitsa hene hala utsie kotevelitsa umanye ndi nangwa mugitse utsitsa hayi. Mundu musatsa gavola ndi nangwa nonyola mukali wovo naheya nu undi mundu, utiita mundu mwene ula dave. Shila tsa mundu mwene ula ku valusha atuli ho atsie wavo; atavaho dave kijira yakoheya kandi gahandikwa mu bible ndio nangwa. Munyala kwavuklana nu musatsa wovo anoho mukali wovo kijira voheyi. Na mukali nakolanga ndio nangwa voheyi gavola ndi niyatsa mmba vatasanga ku nu musatsa ,vogono mmba dave; yakokola vudamanu agone halovega na yive ogone halovega. Lwa gatsa kumanyikana ndi mang'ana gene gala ndi nangwa mukali akola voheyi na yatsa ni musanga nangaye hala; na yive kandi musatsa uhindila dave, hakutsutsu wakukutsa wakutsia kijira mukali ukuleteye kjitukio kidamanu. Na mukali okola voheyi anyolanga vindu viaheveywe ichova agula inyama akoletela ma ulia inayama yene yila; ukumaliyi lufweye. Ku genyekana mukali atakola ku vindu viene vila naveye nu musatsa weve naveye mwoyo dave; akole ni yamala kukutsa. Musatsa oyo aveye mmboholole kogenda na vakali lakini gadukana otevelitse mukali wavu uyu. Kijira unyala konyolekela wene yila na vasatsa vaveye ku na huruma dave. nakonyoye tsa nu mukali weve alakumala, anakuua. Ku gadukana yive mundu musatsa ove mugeri inyumba yavene. Icho kijira ningovola lwu kutanga ndi vaatsa vavili si vasanga iyambevai dave, tsigirichi tsivili tsivohangwa mu kego kilala dave. Vasatsa vavili si vakalana emondo dave; na mukali ni emondo, mukali ni inyambeva. Ku kali noohenza mu kitabu change unyala konyolamu ndadrowa mu kindu cha kulanga inyambeva livola ndi nangwa nutsia konyola inyambeva yila numanye mukali ni kindu kiveye nu vuchungu vururu sana. Undi mundu nalola ku tsa nogona ni kindu mukali mundu musatsa ula ahula vuchungu kali ave naveye mukali utaveye mwiko dave kali utaveye weve dave, paga musatsa ula ahula vuchungu ndi nangwa oyo anyoye ndi mukali atsiyi kogona nangaye. Na vakali vaveye na gene gala dave. Vakali unyala koleta kali vavili ogone nangavo ku kidali kila na vaveye na mang'ana gandi vuchungu vundi dave lakini musatsa nu musatsa undi vanyala kuhulitsana hene hala dave; ku wenyeka yive mundu musatsa ove mundu mugeri utanyola ku ovolitse mukali nogenda nangavo na vasatsa valola dave; vasatsa vamanya venya vakwitiri ku mukali kali utaveye wavo dave. Ndi anyoye ndi nangwa ibahati indai natsia ku mukali mwene yo. Ku gadukana uve mundu mugeli sana uvuli kogenda nu mukali havundu wa vandu vakolola dave. Mukali naveye na matango manenen si iveye rahisi kohelitsa dave kijira mwana na agone hayi nave hayi hene hala; kuduka mukali ave mung'ele mulahi samu, kandi lwa kwavolitsa avana vakana ni wenya kovolitsa nololi ni yakomela zaidi pana komoleta dave ma kandi lwa ololanga yilu vakali vandi vala vakana valaho kale mundu mukali niyivuyi mwana mukana yamuhenza mu likala lilie. Ni vanyola kijira vavola ndi mwana mukana oyo yamela lwanda; kumbe imbiri iyi si yaiguka dave nava naveye ni vigalo wene yila viveyo vitanga musatsa avuli kuduka koye dave; yagwa lwanda. Vigala inzila. Na vinde viva mu tsinyama tsinde tsiveye mugati mula tsimanyianga kali tsinyama tsiene tsila tsigalanga kali nuva nu mukali mwene ula si yivula dave. Ku lilkeva lia olola yili kwalaho na vakali inyinga yali ya kale vakevanga mundu mukali vakala vindu viene vila valanga matsuna; vakala mandu gene gala ku nangwa mundu musatsa yingili yo vulahi kandi ku avana vivulwe ku avana valahi. navutsa mukali naveye na matsuna gene gala yamala vasatsa kandi avana. Koveye ni kindu kindi chavaranga tsinderu. Mukali ave naveye mukali aveye ni tsinderu kandi amala vasatsa kandi. Ku kuduka mukali venya vatul;itse endelu yene yila kuduka vakale ni kegodo chene kila ni endelu yene yila avuli komelaku tsinderu dave. Kandi kindu chene vandu kunu si venyanga vandu vakali vave ni ilesi dave. Makosa gene gala gaveho, maguta gatsa kunu yaga.

Sande.

The land of Maragoli

Thank you for the way you have spoken our words won't end fast they are many we need to add more the way we are here with chief John Lidede we need to make them wide. The way I told you initially we have 33 clans in maragoli and when you add the four they are 37. We have our tribes here of the Nyore and other luhya people. We have the Nyore, Vifaa and our relatives who are Wanga. Baganda are our nearest people we are related closely. That is the reason to why the Baganda came to stay in Enderi Mbale sublocation until when war began that is whne they were taken to another place and the person who was well known there was Lileva. He was killed in 1917 while he had gone to steal banana during the world hunger. Others that were there were the Wanga and others. Until today the Kisii, Maragoli, Nyore, Gikuyu and Baganda they are staying together, their names and languages are similar. We do not have enemies. And the way we are we have the Bantu and some remained in Tanzania while others are in Uganda. And with these tribes when you go to Tanzania you will find the Basuba is there. Basabiaga have other different sub tribes. Our people should know that our tribe is on the world it's only that our people moving to other places then they are called enemies and in real sense they are not. You can find people are marrying the Baganda while others the Tanzanians others have married other people and we are staying together. I am telling my people that they should see the way the government is ruling Kenya. And they should not put in hatred because a certain tribe is ruling.

A person who is supposed to rule should be a person with good behaviors. But the one who has done mistakes, one who is a thief or the one who has intermarried should not do that. We should not have that term of saying that this one is an enemy. The enemy that you are calling is from your tribe. An enemy is the one that has killed or has stolen something from you. That is why we want these people to know these things. In our luhya tribes the Bukusu are our people. Kabras, Batsotso are our people, Isukha, Idakho, Tiriki, Logoli, Nyore, Kisaa, Marama, Wanga, Marachi, Samia, Nyala, and Bakihayo; these are our people that we are together. When you go to central you will find our people there. The gikuyu are in Kiambu, Murang'a, Nyeri, Mathira, Gicugu, Embu, and Mbeere. And Meru, Chuka, Muthambu, Mwimbi, Igoji, Mutuni, Imenyi, Tharaka, Tigania and Igembe. When you go to Kamba you get our people there in Mumani, Kituyi na Masaku, Taita, Sagala and Sigagao and others are in Davida, Mwanga, Mugange, Bura, Waruga, Chawia, Usi, Mbale, Mbororo na Murugua. When you go to Mombasa our people are there Badigo, Baduruma, Bagiriama, Barabai, Bakauma, Bachonyi, jibana, Kambe, Ribe; those are the houses that are in Mombasa. Those are our people there. If you go there you will find our names are there; we have Kadenge. They are our people who came from here and they went to Taita, Mombasa. Those are the houses that we call the house of Buganda. Our people of Coast are Nimi, Bajuni, Pate, Siu, Amu, Muvita, Fundi, Vumba those are the people that we share a same house of the Luhya. There are things that our people are saying that they want to name. There were names given to the initiates when they were circumcised. In 1870 we had hunger and they called it Isaviri. There was a lot of hunger. In 1907 we had hunger called Obande. It destroyed many people. They were eating tsingosumo, they used to grind and make food from it. In 1917 there was hunger and a Muganda went to steal banana in Endele at Mbale and he was killed, he was called Illega. That hunger was called Illega. There was another one called Demesi. This is the hunger that killed Demesi and that is why they called that place Demesi. In 1943 there was a hunger of cup or baika. During that season people were served food on cups to go and eat. In 1980 we had hunger called Mugorogoro that is when the people started using tin in Maragoli.

Diarhoea came in in 1942 to 1943 and it killed many people here. The first grasshoppers came here in thet year 1920 they were thin but many. In 1928 there were more grasshoppers that came here and they were called mahaling'ang'a this name is brought by the way the beast attacks and eat people. These grasshoppers were biting people until they become sick and they appear like an animal has bitten them. They were many and they were in Shamakhokho. In Tiriki in the year 1930 - 1931 there were other grasshoppers that were in Dembo at Evojo. And they were many in the land of Bamasingila. They finished the feed on the farm and the farm remained empty. The children born between the years 1927-1931 they were called Isige. These grasshoppers were there in the year 1938-1946 since then they moved away and became scarce in this world. Ifedha when you see people called Ifedha it began in the year 1929-1932 that is why they were mined in Idakho at Kimilili, Kedoli, Imakoko, Kidivi, Rosman, Isigalala, Eregi, Ilwunza and other places. It killed people in the year 1935. Some of them were Hon. Musa Mudavadi Mudamba and Justus Amega.

And this name came from the father Musa Mudavadi and that time it was chief Odanga who was ruling and he failed to come to the funeral and he was removed from his leadership seat in the year 1935 and 1936. Rats brought plague in the year 1917. Others do not know how this sickness came in here. Nyundo came in the year 1914 from Mmbihi it came from there to this place. The millet came in the year 1810 that is when they had found that millet. They harvested it in large portions and they liked it much. The PAG and Friends churches were started in the year 1928 at Kaimosi and Friends were started in the year 1902 when they met together with the Siemesi Church Missionary Society from Bunyore that is when the Friends church was started here. It came from Bunyore.

We have some cultural practices that people should know; when you are walking on the road and you meet an enemy while on your journey you should not go for that journey. You have met bad luck or if you know they are enemies you hide in the bush. If you have just married and you have been elected for a certain position is this woman who makes you to have good leadership in this world. You should know the type of behaviors that your wife has. Because a wife is; soil. A wife is the moon, a wife is the house, she is the cooking stone, the clan is of leadership, she is the light of the house, she is the cow, she is a star, she is the one who gives you sleep, she is the one who gives you warmth, and she is known that she is which type. When a wife is given land this land is bought and it should have a certificate to show that the land is yours. And if a wife has been paid dowry what shows that she is yours are the kids that are born. And if a wife has not been paid dowry she is not yours and she can go with the children. And the wife who has died without dowry being paid she is buried at their home. And a wife is not given dowry on the wedding that is wrong. When dowry is paid it does not reach their home.

It is our culture that they should not get home and the wife is the one who brings relationship with others a clan is brought and named based from the house that she came from. And that is the because of the wife. Women are the ones that are causing these clans to be brought. And when you look here you will find that many people have married Kamba and the others have married Luo they are who? And you call them enemies and they are the ones that are making that clan. The Kikuyu have some behaviors that when they see one is rich they ask a girl to go and get pregnant there. Even when you see many people some of the Kikuyu children were born from other tribes. If dowry has not been paid the Kikuyu goes with the children and they name them their names like Wanjiru and Njeri and that child belongs to that woman. For the land if you have gone to stay there and you do not buy it then it is not your land. If you do not pay dowry to your wife then she is not yours and the children are not yours and the leadership is not yours.

You won't even have wealth. The things that you see at home like hens, cows these things of relatives they are all seen at home because of a wife. That wife is an angel. She is an angel of God and he has given you a woman so that she looks at what you want and tells God. And when a woman cries you should know that God is hearing that cry you will be answerable. The way Lidede has said that when a woman cries God hears her. And when God hears her he normally call you to come out of the world because you are disturbing someone that God has given you. Adam was in problems before he got a wife but his tears made God to give him a wife. That is the reason to why you find a man is making another man to be a wife and then God asks, "Do you think the person that I have made for you is bad is it a man who gave birth to you or is a woman." God is going to judge the world because we have left the women and we have goen to men and God will judge from there.

So for a woman when you read the book of proverbs says that he who finds a wife has found a good thing. Then you need to take good care of that wife so that she gives birth to good children for you. So that she educates and feed your children well and then you will be walk in the right way that you will be a man of value. There are many things that are disturbing us in this world and it is because of we have forgotten the teachings of the past hence we do not know where we are heading and what we are doing. We have some things that we need to do. And a herbalist should be a person who has not killed or has done bad things and then he says that he is a herbalist. Those medicines won't have a blessing on you. And you should know that as you are giving the herbs the one who is healing is God alone. Like me I have many names here I am called; Luka the herbalist. The person that I am giving he herbs if he has stacked to the correct laws of the culture and he is sick in the right way without hiding and has not broken the laws of the culture; you should know that if you have broken the cultural laws even if they give you herbs you won't get healed because you have broken the laws. And if you have broken the laws they say that the sun should not go down if you are still in that situation. You should call your clan and tell them the mistakes that you have made and God will forgive you while there and if you say that you will hide it you will blame the herbalist that he is not doing his work well and yet it is you who did the mistake and you do not want to reveal. And if you have seen that the medicine has done well we have something that we call lome (Appreciation); you should give that herbalist an appreciation for that medicine to continue working. And when you are given the medicine you should not say than you if you say thank you that medicine has spoiled and it no longer has power. When given the medicine you should go and use it very fast and you should have given the person who has given you the medicine his/her appreciation for the medicine to do good work. And the person who gives you the medicine you should give him an appreciation for the medicine to have a blessing on you, if you do not appreciate him the medicine won't have value to you. It won't help anything. And you the way we have said initially when you have gotten married, you should spend a week with her at home without doing any other activities. You should not go to other games or journey. You should take care of her until when she will go home for a visit. When she will be going home for the visit you should give her something to take there so that she gets home well. So that the things that she has been given at their home she will bring back and you use at your home. And when the wife goes home for a visit she doesn't return home without anything. She is given something to bring home for both of you to use. And when a girl comes and find that you are not performing your duties well as a man on the first day, the following day she will say that she is going to fetch water from the river and she runs away. And the way I said a man has two things; one name is a bull and the other one is a cow that is used for digging. The cow used for digging is for both of you and the bull is the one that jumps. The way I have said long time people used to go to Mumia to learn the secrets. When you marry a wife you have to pay the dowry and then the bull will jump on her (Referring to a man) it means that a bull is the one that has married her. When you marry a wife for you to discover her behaviors it is difficult but for her it is so easy. She takes many behaviors from you and when she sees you she say that she has met a man who have good behaviors and when you see your wife going to where she was born and sleeping there several times you should know that marriage is not good. You have to take good care of your wife and if you take good care of her she will forget her home. You have to pay dowry in order to for the children to be called yours. There are mistakes here; you go and baptize the children and give them your name Mulinya and your mother has not been given dowry. You have to pay dowry in order for those children to be yours. The people of the church are doing mistakes; they go and baptize children without consulting the home if your mother was paid dowry. They should also show a marriage certificate that shows you have married that girl and she is yours. The Kikuyu have that culture that if you have married a wife and you have not paid dowry the wife goes with the children and they name them Njeri or Wanjiru the name of the mother because he does not have a father. The father should have paid dowry for the child to be his. And when a wife has died and dowry has not been paid she is buried where she was born and not where she is married. And the children will know that their mother has been given dowry and she is in good marriage. For the land you give someone something for him to give you the land with good hands so that you will be well but if you snatch someone land you won't stay there well. You should also know the land that you are buying maybe people have killed each other there. If people have killed each other there you should not buy it. You will also perish in it. The way I have said about the herbalist I have already said, about dowry I have said about cleaning a widow. When you go to sleep with a widow you should give her something and that money she should not spend it. When she goes to feed the children with the money inside that house she has brought problems. She can use this money to pay debts or use for other things outside there and should not come with them to the house. It is just something small that the widow is given.

You should not sleep with a widow and tell her that you don't have something to give her. And when you have slept with the widow you should also give something to your wife when you sleep with her. On that first day you should bring something to your wife. And when one man has cleaned the widow and she still wants to be cleaned by other men then that woman has a bad luck. One man cleans a widow and the other men are just her friends. When you have come from seeing a dead person and you hear there is a sick person somewhere you should not go there because that person will also die. And if you are hanging out with another person's wife who is sick you should not go to visit him and when he dies you should not go to burry the person or move near the grave. You move far and you should not be near. And if the children stepfather has died they should not move near the grave and they should go away with their mother without looking at the grave. And the way I have told you when you are a person who prays for people and you are young you go and preach in a funeral of an old man, you should not burry the old man leave it. That is a mistake. Those are the things that people should know. Then we have the widow when the widow has been cleaned she should take care of herself and even the way she walks. She should not move up and down. These are the things that our people should really know. Then we also have the journey that we walk. When you wake up in the morning a wife is the one that should open the door first and then sweep it. When you want to go out the wife has swept you should not walk out with bad motives. That woman should not sweep in the evening and throw the litter at that time she should keep it and then throw it in the morning.

Cleaning the cow shade, your wife should not clean it then you go in and clean it again you will have finished yourselves. The three stones that the wife cooks on, you should not go there and cook on them too you will be finishing yourself. When you marry a wife and you discover that she cheated on you yet she is your relative they put something on top of that house to indicate that the wife in that home was your relative so that the children will not perish. When the wife gave birth to a child with a relative the she brings her in that village all the children used to die and that baby remains. A child born out of wedlock should not build his house in front of your house. He should build his behind away from your house. If he builds his house near and in front of your house all the other children perish and the homestead remains without anything. Someone who is showing you a place to build your house he should be a person of good character, he should not be a person with bad behaviors and it should be in the morning and not in the evening. And the person who puts the pot on top of your house to indicate that you married a relative should be a person who has a house with children. He should not be a bachelor. He should not be lame. He should be of good character so that he puts the pot on your house for you to stay well.

And for the house when you are going to open a house for someone you should enter the house using the door and you should not have killed any person in the village and then you go and open for someone a house. When you go and open for someone a house you are going to finish yourselves. A woman is the one who uses the back door and as a man you should not be fond of using the back door. And the pot that your wife draws in water you should ask her to draw for you water from it. The pot that your wife uses to fetch water from the river you should not go and use it again to fetch water from the river. You should be clever to know that is the pot that the woman uses to fetch water from the river. The cloths of your wife should not be shared. You should not share the cloths with your wife the way people do these days a woman puts on the trouser of the husband and then you also put it on. He coat that your wife puts on you also put it on. You will be finishing yourselves in that house. A woman should be respected with her clothes and the man should also be respected with his clothes again. The way Lidede has said if a man has died and the wife was adulterous they should look for "Lisioma" the way we are saying for me I have my walking stick when I die my wife should be given my hat to put on and walk using my walking stick for them to know that she was faithful to me or not.

And if she was not faithful to me when I am buried my wife should not walk near there. She will use the back door and move away even on the day of my burial she should be away in the banana plantation she should not come near. She should stay away in the banana plantation. With those cultures these day people say that they look for herbs and give the woman who was adulterous for her not to have problems. There is not herb with the issues of culture. The medicine is to confess at that time. That is the medicine of the culture. Otherwise people cheat others that they are herbalists. I also want to say that you should be careful with the people that say they are herbalists. Where they are coming from are they liars? And where are they coming from? How did they know the medicine and that person? Because he wants money and the medicine are not real. We also have the issue of the land when the day of planting has come your child should not start digging before you. You are the elder and you should be the first one to start planting then your child follows. The issues of a banana; if a banana has a stick that is supporting the suck from falling down, your wife should not go and remove the stick and cut the banana while you are alive. When she goes to cut that banana she will be finishing herself. That is when you see when you marry a wife and then your son marries a wife and she dies you then knows that maybe the wife had broken the laws. Those things are here and they finish people. And these roads that you are seeing we have made some of the roads that are not good. The back door is not good. When you know the home of someone you should not use the back door.

And when you go outside if you have entered my house you should not use the back door. The door that you used when you entered is the door that you use when you leave so that you will be well. Today what we want form our people who are in churches they should try and call people who are coming to church they hold a conference and teach people. There are men there who can teach these things well. The issues of circumcision have mistakes the initiators take motorcycle and they go to circumcise people from their homes. Some of the forests have been covered and men were being circumcised from the forest. Our people should follow up for those forests and there should be someone who goes and pray they're before circumcision. After he has prayed then people can go in and be circumcised. And women take their children for circumcision and they take care of them. A woman should be the one to look after an initiate. Men are the ones who are supposed to do that. The issue of naming a person if one had died or killed him or was a lame person and had done other bad mistakes this person was not named after.

Naming people using names of shame was not done. The person who is named after should be known and the type of character that he had should be good. He has not been killed or he has not killed anyone. And the Lidede has said if a person has been killed when he is brought home he should not use the front gate. They make a side gate and they use it then they find the grave has already been dug and they burry the person inside that grave. That person should not be taken to the veranda or taken inside the house. A dead person is taken to the mortuary and then taken back to the house is wrong a dead person should not be returned to the house the second time. When he gets out of the mortuary they should put him outside the house. When you take him back to the house you have brought death again. A dead person should be taken to the mortuary and then brought back on the veranda. When a man had died he was kept outside and they also kept the woman outside too. That person was kept there until the day of burial in the grave. Before the person is buried in the grave they ask the people of the clan to look at the body again or if they have something that they burry him with they put in there.

Maybe that person may be having money, under pant, a belt or he may be having grills in the mouth those things were not allowed by the culture. He should not be buried with those things. A person who is from that village and has good characters should light the fire that is light at the burial homestead. He should not be from another village that fire would be bad. We have other things about the people who were going to dig the grave they should be given their hen. That hen should not be cooked from the house or be slaughtered from the house. It should be slaughtered from the grave and cooked from there. And the people who dig the grave are given something small and they go. And the people who are burying the dead should not go to eat from the neighboring house. The way they do mistake these days a pastor burry someone and then they say that the pastor should eat from a neighboring house where they have taken his meals there. (*They do that to avoid congestion in the homestead of the funeral. Hence distributing food in neighboring homes sending people to those homes.) it should not be like that everyone should eat from the house of the dead person. Today once you have finished the issue of culture in that home is good.

And the people who are going to burry the dead for my case am an elder person who has given birth to people you should not find a young person or a lame person to burry me. He should be the one who has given birth to children and also an elder person. He is the one to read instruction on my burial. The way I said you should ask a girl where she is coming from there may be some that are coming from witchcraft families where they keep snakes. If you marry such girl and you love her if she doesn't come with the cheetah you don't get children. Or if you give birth with her the children die. It means you have to allow her to go to their home and come with a cheetah to your house so that you give birth with her well. If there is a snake the wife should come with it so that you will be well. If it is for that case you should stop her early and ask her to go back to her home because you do not have such things in your family. And if you allow her with the cheetah then you have to learn how to witch and you go outside to witch at night. You witch with that cheetah and also that snake. You do such things so that you will be well in that house. And the children that you give birth will grow and inherit the same behaviors. If it is not like that you have walked at the empty place. We are teaching our people that the wife they want to marry they should inquire first and know where she is coming from. For a man it is said that when you find another man doing adultery with your wife you should not kill that man.

Take that person to the elders and let him to go away home because he has committed adultery. It is written in the bible that you can divorce because of adultery. And if the wife is doing that adultery it is said that when she comes to the house she should not share a bed with the husband. She has done bad hence she should sleep aside and you sleep aside. When it will be known that your wife is adulterous and you are sharing a bed with her you the man will not grow. After a short while you will die because your wife has brought you a bad luck. And when your wife uses the things that she has been given outside there from adultery and she buys meat and you eat you should know that she has finished you. A wife should not do that when she has a husband who is alive. She should do that when the husband has died. A man is free to sleep with other women but you should ask first whom that woman belong to. Because you can be caught up and when a man finds you he doesn't have mercy. He will finish you; he will kill you. As a man you should play smart with other people's houses. That is why there is a proverb that says two men do not share the same pot. Another one; two bulls are not kept in one house. A woman is a pot when you check in my book you'll find I have drawn something called pot and it says when you find a wife you should know that she is so painful. When another man sees you sleeping with a woman even if she is not his relative or his wife he feels painful why have you found that woman and you have slept with her. Women don't bother you can even have two women on the same bed and they don't care. But a man and another man cannot agree on that. As a man you should be very clever you should not chase after a woman while other men are seeing you. Men will want to kill you over a woman who is not theirs why have you found such luck and he goes to that woman. You should be very clever. Do not walk with your wife where people are seeing you.

When a woman has big hips it will be difficult for her to give birth because the baby won't have a place to grow. She should be slim and good also when you are chasing after a girl when you get a very fat lady do not marry her. We have some women when they gave birth to a girl they used to make her sit and if the vagina didn't open they used to kill her before the man sees her. They are some parts that they used to cut because even if you sleep with that woman she doesn't give birth. Long time ago there was a woman who was circumcising girls she used to cut those things and they were called "matsuna" they used to cut in order for the man to perform his duties there well and for them to have good children too. But when a woman has those parts she used to finish men and children. We have something called beards if a woman has beards she finish men. When they want to remove it they have to cut that beards with the skin so that she does not grow beards again. There is something else that people do not want women to have a growth on the skin. There is a problem with the jelly oil that is being produced.

Thank you.