Play time: 25:47 minutes. Recorded in Shiru, Kenya, May 6, 2014.

Masomo

Esther Mmbone

Mita vananga Esther Mmbone mweli goveye 6/5/2014. Nzitsa kovola ku masomo gali ga kale. Lisoma liali lia kale vandu vali va kale vasoma anoho vahandika hasi. lwa vatula ku lihandika lia hasi vamanya vatsia ku lihandika liu ku vibao. vahandika ku vibao vamala, vamanya vatsia vahandika ku vitambaya. Lwa vamala ku vitambaya, musungu yamanya naleta vitabu. Lwa yaleta vitabu vamanya vatanga lihandika mmbitabu. Masomo ga kale kwakola ligela mu kilasi cha kanne ma kuhilwa mu cha katano. Yalange wakuvita ligela lie kilasi cha kanne nutsia mu cha katano. Utsia mu kilasi cha katano osoma uduka mu cha saba anoho cha munane okla mu ligela lilio. Wakamala ligela lilio, uhilwa mu secondary. Lwa umala isecondari nuviti vulahi, vaguhile mu University. Wakamala ma onyola igasi yoyo indahi ya unyala kwilindila hango hoho nu mukere wovo wa oleti. na tsikalamu tsia kale valetanga vwino vafudulanga mu deski, vavika mu ijuba nu vwino, kwalange ni tsikaramu tsie fountain; kwanwehitsanga vwino ku kuhandikila. Ni vwafwetsa kandi valeta vundi. Kutsitsagilila tsa ndio na lwa vamanya valeka tsifountain vatsia mu tsibiropen paga na kalunu. Ku masomo ga kale gali masomo ni waduka kali cha munane, walange mwigitsi. Kalunu nuduka cha munane kali olola ku vwigitsi yivwo dave; valagaya wasoma masomo ki? Kunyi kwenya mundu waduka mu college iye wa kuhga vwigitsi. yive wilane tsa yengo utsie kokola niva ni viasara, masomo gogo gadukana dave. Ndatsia lukali lwange muhiga gwa 1972 ninyola inyumba yange. Ndali ni tsishida ligali muno. Mundu wange yali ni igasi dave na nava yahambika kali yamanya ku avana va kwanyola valia ki dave. Ku inze mwene ndatulanga samula kibarua ku nyole cha avana valia. Madiku gene gala viukulia viali ni bei indahi. Kuli mmbere gekombe kwagulanga sirinji tsivili na wenya ijuba tsialange sirinji tsinne. Ma ngula na vokonyi vunyinge vwatula yengo; vandetele ku tsingu, logonyia, maduma ni vindi; ma ndumikila. Paga ni nduha, ndikutsila munyumba yange, si ndenya ku mbayahaye anoho nduli ho kandi nzie handi dave. Ku muhiga gwa 1978, vivuli vange vahama n i vatsia Gimiloi. Lwa vatsia yo lihe liamanya lijaga yo muhiga gwa 1978 na inze muhiga gwene gula ndava nyoye mwana maliyi tsa lidiku lilala. Musakulu yagona ichova yahula vukindu vwakamuregela ni yilana mmba saa nane. Lwa yilana mmba saa nane ngani vavetsa hene hala na yali yataga maduma, makabichi mivumbu, tsinyanya. vandu vala vamanya vamurasa nu vuta na matimu. Yakutsila hene hala dave, vamanya vaginga vashila Kaimosi. Lwa vahila wene yila yamala yo madiku saba, vavika mu masaye na ganyalika dave ma nakutsa. ma valeta yengo; inze ndali ndatigala ivulogoli wa Mbale. Vamanya valeta nagona lidiku lilala vayavila. Vagona madiku gavaga vilana vavola vatsitsa kusioma Gimiloi tsana vandeka hango. kaguku kange kalonda ku, kakere kakungu. Nimbola "olonda ku nu manye wanyagula ndi, vandu valanyagula valakoleka yo." Kweli lwa vaduka yo vatanga lisioma hatsana na vanandi vakikili yo tsa ni lihe. vatula mu kigulu vakola "huyo, huyo." Mudoga gwa vatsia nagwo vali vatemi makabichi, magomia vavichi ku. Maduma yago vavugula gosi kali munyu valeka ku mu dave. Vamanya vatula yo vilana nu mudoga ni isaa tsana, kali vali vadechi chukulia cha vali vatsiyi nacho mba. Vamanya vilana navio vatsa vadekela yengo; vandu va vatsia navo vatsa vatumikila ku ni vatsia mmadala wa vatula. Ma ni kuvaho tsa ndio, ku mukere lwa muyayi weve munene yali nave indangu yamanya yilana kutsia kumwumbakila mmulimi gwali indangu. na kunyi kwali tsa kusivitali hene hala na mulimi gwali ho ligali dave, vakoleka ho nu musakulu wange na avana. Sasa kwamanya kuva hene hala nalwo lwa serekali yamanya niyitsa kubima ha kwamenya hene yaho yilwo lwa vavola na kuhame namutsie idiriji; ichitu. Yilwo lwa kwamanya kuhama muhiga wa 1991 ma nikutsa yinu iyo wa koveye na kalunu. Lwa kwave komenyi yinu yillwo kandi musakulu yamanyi natula ho ma inze mbeho na avana kukili mwoyo. Ndali mudedekere ligali kali ndavola kuli menya dave. Ndalimila vandu, ndayaha mmajani mmigitsi jia vandu, halala uvuli kohevwa chukulia, halala kali uminagilwa tsa ovosera na okola cha nyenya ni ling'ondo mbirukitsili avana vange.

Vakere vali va kale vatsitsanga kosema wu mukana yali yatsia lukali. vatsitsa kali ive ihale vanina mudoga vatevelitse yatsia hayi. Mundu amuvolela afwanaga yatsia havundu fulani.Alakola juu na chini ahenze igarama, kali ive Kericho yila aladuka yo atsie kosema yo. Ku kwagenyanga ku atsitsa kosema yenya ashile yo mukana weve. Na musakulu nu mukere hango hene hu mwana wovo yatsia avola "ae, inze mwene iye yatsia munyumba yu mukere ula ninzia kuteva mwana mukana kandi mwilana mutsa kosema? ku mwenya ndi?" Navo "kokovola mang'ana ligali, uhula ga kovola dave? Ukungi kulakwenyela tsa mukana havundu halahi wa umanya uvuguli." Ma musakulu nu mukere vagaya "dave, lwa kwatsia tsa hango hu mukere ula kwatsia ho tsa vavili nu mukere ma kutuma mukere natsia kokotevela, ku mang'ana ga ovola yago ganyalika dave." Ma aluha atula yo. Vandu va kale valange ni tsing'ende, vali vachiama virenge. Vali vanyala kogenda dave ku vakalanga virenge viene vila vavika mu tsinzune; yilwo lunyasi lwe tsing'ende ku tsifwane tsihona ku nangwa atange ligenda. Na yalila tsa vudiku tsing'ende tsimurumi ma aluha avola tsa "ah, numanye ndagosa ki tsing'nde tsia ndia tsa virenge, ku nyala kwivika ndi virato." Navo "tsihona ulivika tsa virato."

Mwigitsi kuli vataga maduma

Mutindo gwu kutaga maduma, uvuguli mulimi gwugwo utimula. Wakatimula uvugula ligembe utanga ililima. Wakalima madiku gadukanga gu kutaga ma ohenza imwo yoyo ni imbolea yoyo ma utanga litaga viukulia vivio. Embolea uguli, kindu chosi maganda na maduma. Wakataga, ma ugaleke ku lwa masitsa gavili. Wakaleka ku masitsa gavili, ma utange lisembela. Wakasembela wakamala ma uvuguli Ammonia osolitse ku. Wakasolitsa kandi gakamala lisitsa lilala kandi wilane mu. Uvuguli malova nuta ku vitinya na wakata ku vitinya, ma ugalekele vwiyangu. Noveye kandi na Urea kandi unyala kutaku genya kwavara. Ku liduma lilio liame vulahi likoletele viukulia viveye vilahi ma utange litumikila. Unyala konyola viukula vilahi, unyala kugulitsa ku kandi vindi usia ku avana vatumikila vaduki kuviluka. Nutsiyi musogoni notsiyi kugula ingivu yoyo ohenza tsa inguvu yoyo uchagula inguvu indahi ya unala kali kwivika nutsia mwivugana wakafuya inguvu yoyo yakuma wanura, wakalinga ma uvugula ipasi ma ubasa inguvu yoyo ilungika vulahi. Yakalungika vulahi no ogenda nutsia musafari olola tsa yee, inguvu yila mukereula yakubasa vulahi, iveye ligali inifu indahi yukutsia musafari.

Madoshi gi tsinyama no koteva kwingila yivi vilomba mwana kuviluka mu tsinganagani tsiu kwitsulitsa. Vivi ni vatsiyi kwiva, valondangwa ni vanyoleywe valal vagimilangwa na vandi viluka. Ku vavgimila yava vahilangwa mu alumande na viruka yava vagota vavavola mwamanya wa vatula, navo vavola kwamanya wa vatula dave. Vashilwa mukoti nivatiyami kandi vilanywa tsa mu alumande ku lwa mweli mulala paga lwa valiyama. Kandi vatsia kandi vambakana kandi vilanywa tsa mu alumande. Kali unyala kumala muhiga nugaya tsa vakwilanyia mu alumande. Vamanya vakutsila mu jera mwene mula na vandi vatula mu vayeye mwoyo. Na vava vang'aha kijira chukulia kiveye mu vulahi dave, ho kososera haveye mu vulahi dave. Mwana wovo nahiliywi mu uvalitsa tsa mwanange ku yakutsa, mbalitsa mbeye nu mwana dave. Ijera yiita.

Kolomba tsiinyumba nyala kolomba, nyala kwumbaka anoho kwumbakanga inyumba yu vunyasi imbodongani, vahanilanga ulwitsi. Wa katula kunyumba yene yo vamanya vatsia ku mabati; va;lombanga inyumba yoyo yi libadi anoho wumbake mabati gi vijonjo. Na undi alomba inyumba yeye ya madafari iva inyumba ligali indahi ya vageni ni vatsi mu kali vave vanga vaduka mu vulahi. Ku genya kolomba hango hitu hava nu vunifu, havula kuva ligali nu vuchafu ligali dave; hava hango hanifu mundu na atuliyi yila kali noveye na kanyumba kadi anyola haveye ku hasaguluku.

Nzitsa ku lugano

Kale muno yali ho isimba yatsia kwenya chukulia navutsa si yanyola inyama yosi yu kwita dave. Lwa vwaduka hamugorova yaganagana kwilana yengo. Lwa yali natsitsanga yalola uluhangaywa yaganagana ndi; ni vulahi yivise mmulitu ku anyole inyama yosi itsitsanga kwivisa mwilina. Hakekeke kisungura chatsia nikiduka hakiliango. Vatula ni tsisimba vafunyilitsa marusu ni kimanyia isimba ifwana yingiyi mu luhangaywa. Kisungura chaganagana nikitsia niketeva "namanye ndi vulungi." Chasingila hambeta hamuliango ni keteva "mirembe mu inyumba yange." Lwa isimba yahulila yahanzuka "mirembe." Lwa kisungula chahulila mwoyo chatigula tsimbilu; isimba yalonda ku navutswa si yakenyola mba.

Evelia yali muyayi mugeli ligali muno. Yatula hango natsia kuruta murimi gwa maduma. Lwa yaduka mu yanyola linyonyi lilitsa ni liveye ku musala gwali himbe. Evelia yilana yengo naganagana cha anyala kokola. Yamanya nalola ni vulahi kutumikile uvulimbu. Yalomba vulimbu vwivwe vulahi navika mmukobo. Lwa vwachia mugamba, Evelia yilana mmulimi gwavo yigwo ni lilitsa nabama hamusala. Lwa kanyonyi katsa kalie liduma ivirenge viahanda mmbulimbu. Lwa katsia muliduma na munwa kandi gwahanda mu. Evelia yatula ha yali niyibami navugula nagumila kanyonyi yako yayanza naseka natumatuma. Na yali nabami ni yivisi. Mwigitsi anoho mwivuli asome tsingano yitsi nakili kovolela yiki anoho tsinde tsialola ni tsindahi ku vindu vitsa mu tsinganagani mu lilola. Avana venyekanga vikale vulahi lwa vahulila tsingano lwa mwigitsi anoho mwivuli yigitsa amang'ana anoho tsingano tsimbia tsiveye mu lugano, genyekana atumikili vikolwa vinyala kumukonya madiku gege gosi.

Ibarasi yali ho vavohela mundu ku mugongo, eteku tsingu tsitsie, makabichi vatsitsa musogoni kandi imwilanyia yengo. Yakamwilanyia kandi itsie isose kandi amanye avuguli ni yenyi kandi kuli mwiduka kandi anine kandi imushile mwiduka kandi imwilanyie. Na nalushi kutsia ni ibarasi, yavugula tsa kikabo ma ahandika ibarua yeye ma avika mu kikabo mula, vindu via genyeka ibarasi mundu we liduka atere ibarasi mu kikabo mwene mula. Kandi ibarasi yaleta tsa vindu viene vila kandi idukitsa hango. Si yatsitsa ku handi mba; yalola tsa inzila ye ituliyi mu kandi yilanila mu. Lugano lwange luhele yaho.

Education

My name is Esther Mmbone today is on 6/5/2014. I am going to talk about the things in the past. Education in the past people used to read and write down on the ground. When they stopped writing on the ground they went and started writing on wood. They wrote on the wood and when they finished they went and wrote on cloths. When they finished writing on the clothes the white man brought books. When he brought books they started writing in books. Education in the past we used to do an exam in class four and then you are promoted to the next class. It was when you had passed the examination in class four and then you move to class five. You move to class five and read up to class seven or eight and then you do an examination. When you have finished that examination you were taken to secondary school. When you finish secondary school and you pass very well they take you to university. When you have finished you get your good job that can sustain you and the wife that you have married. The pens in the past used ink and we used to keep the ink in a bottle inside a desk and we were using fountain pen. We used to fill in the ink and then we write using it. When it was finished they used to bring another one and we continued like that until they brought ball pens up to today the education in the past was strong when you got to class eight you could be a teacher. Today when you get to class eight you do not see that teaching; they will ask you the type of education that you had. "We want someone who has reached college, is the one that we will give teaching work you return home and do business if it is there, and your education is not enough." I got married in the year 1972 that is when I got my family. I really had problems. My man didn't have work and he was drunk, he didn't know what the children that we had will eat. I used to go out and work so that I find the food that the children will eat. Those days' foods were sold at a good price. Like one cup of milk was two shillings and if you wanted two cups it was four shillings. Then I buy and much help was coming from home they were bringing for me firewood, banana, maize and other things; then I use until I persevered with my family, I didn't want to move up and down or move to another place. In the year 1978, my parents migrated to Gimiloi. When they went there war began in 1978 and I had just given birth to a good child for one day. My husband spent outside that night until when he felt that it was very cold that is when he came in at 2 AM. When he got in they were there and he had planted maize, cabbage, and tomatoes. Some of the people speared him and pierced him with arrows he did not die there they carried him to Kaimosi. When they took him there he finished seven days while they were putting in him blood but it was not possible he died. Then they brought him home and I had remained at home at Mbale. They brought him and he finished one day and then they buried him. They finished three days and then they said they were going to mourn at Gimiloi and I remained at home. My grandmother followed them a very old woman. I told her, "you are following them, how will you run? People will run and leave you there." When they got there they started mourning and the Nandi were still there with the war. They came from the hills shouting "that one, that one." The vehicle that they went with had cut cabbages and bananas and kept on it. They took all the maize and they didn't even leave the soda ash. They left there with the vehicle immediately; they had not cooked the food that they had gone with. They came back with them and they cooked from home; the people that they had gone with came and used the food and then they returned back to the homesteads where they came from. And we were there like that, for the grandmother the son went and built for her down at the farm. And we were at the hospital where there was not land; they left us there with my husband and children. We were there and that is when the government came and measured the land where we were and they said that we would shift to Tiriki. That is when we shifted in the year 1991 and then we came here this is where we are. When we were here that is when my husband died and I am here with my children. I was very weak I didn't know if I would live. I have dug for people I have worked on the tea plantation for many people, one time you are not given food and another time you are given porridge and I need money to take care of my children.

Women in the past used to go to where the girl had been married. They used to go even if it was far they used to take a car and they asked for the place. Someone tells them that she seems to have gone there. She will strive hard and look for fare even if it is Kericho she will reach there. They were going there. And a man and his wife at the home where their girl had gone would say "no I am the one who went to ask for the girl in that house, you are returning for what?" and they reply "we are telling you the reality and you do not want to hear? Even if you chase us we will put the girl at a good place where you will get her." The man and the wife refuse "no when we went to the woman we went two of us with a woman and we asked the woman to ask for us, what you are saying will not be possible." And then she leaves. People in the past had jiggers and their feet were not straight. They could not walk and now they used to cut those feet and put in medicine; that is the medicine for jiggers and when they appear to heal that is when they begin to walk. They used to cry at night saying that jiggers were itching them and then they say "ah, what did I wrong for the jiggers to feed on my feet, how can I put on shoes." And they respond "when you heal you will put on shoes."

I teach you how they were planting maize

The system of planting maize is to take your farm and clear it. After you have cleared it you take a digging tool and you begin to dig. When the days of planting have neared you look for your seeds and manure and then you begin to plant your foods. You have bought the fertilizer everything; beans and maize. After you have planted you leave it for two weeks. After leaving it for two weeks and then you begin to weed. After weeding you have now finished you take ammonia and you apply on it. After applying it, when it has finished one week you get back to it. You put the soil around the stem and then you leave it for sometime. When you have urea you can put on it. For your maize to grow well and produce a good harvest and you begin to use it. You can get good harvest and you sell and prepare others for the children to use and grow. When you go to the market you look for a good cloth that you can put one and go to the church when you have washed it and it is dry you keep it, then you take an iron and you iron your cloth for it to look decent. When it is decent even when you go for your journey you fell good about it, that cloth the woman has ironed it well, it is very decent for a journey.

When the thieves have gone to steal they are followed after and some are caught while others escape those that are caught are taken to the cell and those that have escaped the ones caught are asked if they know where they have gone, and they say that they do not know where they are coming from. They are taken to the caught and brought back to the custody for even a month until the day when they will accept. They are taken back again and they refuse and they are brought back to the custody. You can finish a year when you are refusing and they put you in custody. They die in the custody and others come out when they are alive. And they become emaciated because there is no good supply of food in there, there is not place inside there for relaxing. When your child has been taken there you count that your child is dead, I count that I do not have a child the cell has killed him.

Making houses

I can build a house a thatched grass house, when they have gotten out of that house they usually move to the iron sheet house; they make the house using iron sheets. And another one makes his house using bricks and it becomes a good house that visitors that can come in even if they are many they fit in well. We need to make our homes be clean, it should not have dirt; it be a clean home when someone comes in even if your house the home is active.

I am going to a story

Long time ago there was a lion that went to look for food but it didn't get an animal that it could kill. When it was in the evening it returned home. When he was on the way it saw a lightening and it thought of hiding in the forest so that it gets an animal that is going to hide in the hole. After a short while hare came and arrived at the door. The hare thought for a while and wondered how it could know the truth. The hare stood outside and said, "greetings" when the lion heard that it shouted "greetings." When the hare heard the voice it ran very fast; the lion followed it but it didn't get it.

Evelia was a very clever boy. He left home to go and dig the farm of maize. When he reached there he found a bird eating and it was on a tree. Evelia went back home and thought of what he could do. He thought that it was well for him to use a trap. He prepared his trap well and kept it in a bag. The following morning, Evelia went back to their farm and hid on a tree. When the bird came to eat the maize it got stuck on the trap. When it tried to eat the maize the beak got stuck in. Evelia came out of the place that he was hiding and he took that bird he was very happy and ran very fast. And he was hiding. Children should sit well and listen when the teacher or a parent is narrating the story there are new words in this story, and should use knowledge that can help them for the rest of their lives.

There was a horse someone was putting on his firewood, cabbages and then he go to the market and it brings him back. When it has brought him it will relax and then when he wants to go to the shop he takes it and climbs on it to the shop and back. And if he was tired to use the horse he used to write a note and puts it in a bag, the things that the shopkeeper should keep inside the bag of the horse. The horse used to bring those things home. It was not going anywhere else; it used to watch the route that it came using again it uses it. My story has ended there.