Play time: 33:59 minutes. Recorded in Sabatia, Kenya, May 13, 2014.

Vulwani

John Lubang'a

Mima jyitu jia mulogoli, vandu vagoyanyia ole kivune unyala konyola undi mundu agelitsa kovola munyore nu mwana wa Mulogoli. Munyore ni mwana wa mulogoli dave, yivulwa nende mukana wa mulogoli. Na lwa yivulwa nu mukana wa milogoli, yivulwa ku mundu musudan, mmbo na mundu mwene uyu yivula ku kavogoi mpaga kuli wamanya mwana mkana ni yakamala kutula mmba ni yakatsia lukali kandi amanya yegomba mwima goveye wavo yila kutsie ku wavila. Kali vandu vaveyo vageli vakola mang'ana anoho valwana vaguta anyoleke ku yo mundu ulwana agute. Kandi nutsia kuli Ivunyore wa valanga Ivusoli, vayumbaka yo kiduri vavola yo vandu Mulogoli guga witu yamenya yaha. Na mulogoli yatsia ku Ivunyore yila dave, yatula nagenda natula Rusinga ni yatsa Bondo, namenya Bondo mmbo niyatsa kumusava vwiyangu navola mama Kaliesa mukana muharabu mwifa muhebrania na muvola kusavili ku musakulu akohe vwiyangu kuvagale ku yaha miruvu jyitu kunyi na vandu vamenya munyanza, varuvi; komenya kivala chumu dave. Ma musakulu nalola hii, leka vavagale miruvu jiavo jiumi vagaluki munyanza. Ma navo vatsa nu vugeli vatulitsa viu munda vi tsisutse nu vuchafu vwosi vwu kuharagata vasiuva ho ma ni hafunya, ma havundu hene hala ni hafunya. Ma ni galoleka Mulogoli usuyi hano, navola "uh, mindu yiji jiononyi hano hafunyi, kandi ni migasa; eng'mbe yavita ku da. Ma navavola tuli kwisundu. Ma mulogoli yisunda hakulanga Asembolamba ma yilwo lwa yatsanga Seme. Ma amenya hene hala mu chanyi cha kavaga yilwo lwa atula ho ni yatsa Mungoma. Mungoma ni mwigono liamagale hango ha kwivulwa, hango hitu. Kunyi si kwivulwa ho dave, avana va kwinye kwivuyi; avana va mulogoli yivula yivo va kivulwa hene hala. Lakini mulogoli yatsa ho naveye mundu muhindila mwana mukogoti wa vandimi. Ma yilwo wa kutulanga ni kujaga liadikitswa. Mwana wa vamulogoli uyu Musali alola hano koveye vutsa mu vigulu mmagina; avola baba tsitsaa kotema vugwi ma atula yo yatsa atema vugwi mu kivala che Ivusali. Ma vandu mu kivala chi Ivusali ni uhula ku mita gitu ga kulanga Itergero, kuli nzilanga witu inze John Lubang'a Lidede ndula Itegero. Kivune che Itegero ni vategera ho vandu vatsitsanga kugunza vategera ho mang'ana vahenza valala kwenya kukungi vandu vatsie. Ma vana vanandi mu kivala yiki chali chavo, nohenza mita manyinge na gikinandi vutsa. Kugagiilung'anyianga kugakola ga valusha lakini na mita ga kinandi. Nutsia kuli itegero guga wange vamulanga Tsimbasi. Tsimbasi yali gundu gwe myika. Litimu lia gwo ni ikuti; ikuti yali ye kesero che embogo. Mundu yadila ku dave, ma mundu oyo iye wakunganga vandu na vandi vali yinu ne vaveye yinu va amitu Asava amanya atale ku kandi uvamanyi. Yila kwali yo ni mundu akukunga vandu ma kusunda vandu. Nuhula lyita kuli Kapsambo, ni lyita lie kinandi, Kapsengere ni lyita lie Inandi. Na vandu vamihi madala yago na valogoli. Ma mulogolli avana vavo vagilung'anyia mima, Luganda yagilung'anyia mwima, navutsa mang'ana gavo na gitu koveye hala. Ma ni kuvambala; kwavambala, kwaranda koveye kuli ribwoni lie kerogoli. Nutaji tsa mulavi yaha onyola gwalada kiguti chosi chakama. Ma avana vitu vaveye vageli; na vasilu dave, valola. Nitali mwoyo gwe embodoka gwa yingila mu vo. Ma mulogoli na vika mwima, koveye ni mima jyitu jia mulogoli. Niva oveye muyayi wadukanga genyanga muyayi aduki na akikili kuva wu kwifunyafunya mu avana vakana dave. Kijira niyifunyafunya mu avana vakana na akili mwana mudi, amanya atsie kogota, amanya yiyingilitse mu vakere anoho mukali wivula ku (kidwadi). Kidwadi nu mwana muyayi akili kwivula ku dave, alamugoyanyia, alamugotitsa tsinzila. Kijira mwana ula mukali uyu amanye amwigitse mima jinde jia atamanyi dave; ma ayinge alole tsa ula iye mukali. Yivo vanyinge avana vitu valogoli va olola voneka yava;l vasakulu va olola kunzila vadundana, kali namoloma amoloma tsa matusi mu avana, vana vamuvolela musakulu aki nu wiha luyali, gilung'ana wihe luyali lulwo kokolole oveye musakulu. Musakulu uyu yatanga vuvi; lakini mwana wikutsila alonde mima jyitu jia vamulogoli, yegehitse mpaga aduki muyayi mugeli. Mufano asome kuli kalunu isukulu yaitsi indahi; akole primary, secondary ma atsie mu university ma amale ma anyole ovisi ya anyala kuyinzila mu. Na aveye undi amede anyole masters kolondekana ku degree yu kutanga, ma atsie avuguli yindi ya mkulanga PHD. Yakamala viene yivi, yatse ni lyita liveye lilahi, ma avole baba weve ndakenya koleta. Mbenze mukanawa ndeta. ma ahenze mwana wu mundu ma akole keselo ma alete navita mihiga shimbe 36 nahenzi 40 yaho. Avuguli mukana wu mundu mulahi ma akole keselo. Ma alonde mima jialange jia mulogoli; na jiali ndi: mwana yakivulwa, kwali kwamanya kindu cha vasungu va kakoletela family planning; kindu cho kononera. Mulogolli mukali yivulanga ma vavugula misala jivili jitsia mu kiliango, jikola mu kindu kuli 'X'. Musakulu yatsa vutsa nagenda naluta navitila yo natsia kokoma tsing'ombe tsitsie, naluta liboma lilie. Na wa mukere ula yagona, yagona ivwasi yila; kindu cha valogoli kulanga vulala. Ma musakulu agona ihale; na mukere agona ihale paga mukere avugula mihiga jinde jivili. Mwana kalunu tsinji tsivuya aseka; mwana ula lwa alimola natsia wu musakulu aveye musakulu yikinga avola tsinguguni tsilandia. Tsinguguni tsilatula ku mwana tsilandia. Yali ni vindu viu kwikingila ku. Ma mwana ula lwa aliduka imbili wu musakulu musakulu namuha kedete ndi ma agumili kedete kila ku amuchelitse mirembe; ajagi lilola mwana wa mukere uyu afwana ,vulahi, yavega risu kuli mwima gwe kikere, vagulika lyita. Ma musakulu agenda yila ni yila na mukere agonanga ku vulala yila. Mukere ahama wene yila kalunu anina atsia agona irungu na musakulu yalomba mu kivitu yila wu mwanzu goveye yila yalomba yo kidali cha permanent. Lilova valima tsa liatigala kuli kidali, ma yavugula kesero ya yala ku. ma musakulu agunza hene yaho, kindu kekola tsa kali eng'ombe li latsula luvasi, ung'usi ilivo anoho kinu cha yavika mu mwanzu kila ukunuyi ohenzi yo. Na vandu vitu va kale vali ni tsimoni tsingasu. Vatumikila munyu anoho vavugula manga ga maganda mwa vahula maganda gatula mu ma vasamba anoho madete ga mavere nende go voro vasanyia hala vasamba ma vavungitsa ligoke lila ma vatsia valomba vatitsila havundu kuli mundahi liluduha mu litsula mu du. Vakumbata tsa mu mukono ndi ni vatsia kuvika ku kekereko. Na koveye ni vurimu vundi vavulanga kayongo vahenzanga ma vavugula kekereko cha valomba cha ma makora ma vavika ku ligoke lila ma vavika ku ludavo ma vakereka. Na kali ni kuduka ku inyinga ya kwamanya kolombe kekereko chu ludambo, chi tsitundu mu. Ma vavugula ikayongo yila vala ku ma vavavika ku ligoke ma amatsi gatula isi yila munyu mululu pa. Munyu gwene yigu mukere ni yenya kolomba ku munyu gwa kulanga vusalu, akereka munyu gutula ligali isiongo yitsula, amatsi gitsula mu isiongo mula nagwo ni munyu, ma vavugula inyingo lugano lwe inyambeva ma vavika ku mahiga ma mundu ava hala ku inyinga yosi atsuka mu amatsi gu munyu ma avika mu tsinguyi ma gushia, gukama na nakuta navungitsa hala. Lwa gutsanga kuduka kindu gokola kuli lifulu, navumba navika hala. Ma guva kindu kuli ligina lilavu anoho greyish; kuli maka ga ndakala ku nuvika mu machine gogo yaga, vulavu vubuheru. Ni yakavika ma galoleka ndi sasa yivwo vusalu. Kali valuji vutsa vuchima tsingutsa mukere natadeka, avunaga vutsa kachindi kadi ma akuha; uruma ku tsa kadi nulagila, ma wiguta. Vandu va kale tsimoni tsiali tsinzugi tsindahi; munyu gwa vatumikila gula; pana ligadi dave, ijumbi dave; kwatumikila munyu. Ma mwana wa tumikila munyu gula yali wi myika; yatula tsimbilu kali eng'ombe eleti kilage atula tsimbiru atsia agumila eng'ombe kerenge paga eng'obe yila isingila. Asingilitsa eng'ombe; kuli va maasai vakola. Vandu vakilindi mwima gwavo hanenene ni vamaasai. Iyo igasi ya mulogoli yigitsa vandu veve. Ma vandu vca mulogoli ni vava vutsa vayayi kuli mboye; vanne nu mukana mulala. Muyayi va mulogoli ni Musali, wa kavili Kitsungu, wa kavaga Mukirima na wa kanne Kavogoi mukana ma mukogoti Mmave. Na mwana witu wa kulanga Suba, mwana musuva watigala Rusinga vagilung'anyia limoloma liavo; vegomba vave vavo, na luvo lwavasula. Vamoloma tsa lusuva. Mulogoli na Mugusi iye umanya mwana mwene ula. Livola liange ndolanga mwana uyu yatula hagati ha Mulogoli na Mugusi. Na Mugusi si yamanya na kotivula mang'ana gene yaga vulahi dave kijira lwa yaduka wa valanga Kisii yamanya agilung'ane ma nalomba ling'ana ndi nachenja mima, naletana na Vang'ori. Lwa yaletana navo, Vang''ori yava ni vivula vandu kuli Mutende, Mukuria; yivo vandu va Mugusi yamanya yivuli ma ni vamugoyanyia nagilung'anyia mima jijie navititsa eng'embe ku mwana mukana. Iyo wa mulogoli yamuvola mwana witu wayononyia mima; ha wononyila ni uvititsa eng'embe ku mwana mukana na kunyi mwima gwitu si goveye ndio dave. Yiho ha ligilung'ana liveye hagati hitu na mugusi. Na Luganda aveye ni mima jyitu jila navutsa lomoloma yamanya agilung'anyie hadi. Ku mima jyitu jia vamulogoli jiandamanya ni ling'ana ndi koveye ni mima hasa ku mundu mukali nakutsiywi, mukali nakutsiywi musakulu weve nakutsi, mukali ukikili munifu wa vasatsa vahenza yo tsimoni valola inyumba yila yali ya nzia kwingila mu. Yalindanga anyole mundu utanga kutsia kotema kelova. Kotema kelova uchangula kutsia kuva nu mukali ula. Ni yakachangula, ma amushiole tsisendi anoho ku mima jia kale jiali kindu kuli kali viuma. Ya kashiola ndio kandi atsie mmba mwimwe atsie kushiola mukali weve. Ma alekane naye kabisa. Sasa mundu wa nagaluki mmba mula ni undi, sa aveye yive wakotema kerova dave. Na inyumba yu mukali mwenoyo niva ikunguhi yenya kwumbaka yindi, yive wagaluka mmba mula utakatsia kobomola inyumba yene yila dave, utatsia kugisambula dave kijira ogona dave; ulakutsa. Oleke undi mundu atsie kugisambula. Kindi kindu ku mwima gwa mulgoli, mwana we inyumba yila, mwana walekwa nu musakulu ula, ni yenya kutsia kwumbaka inyumba havundu, utatsia kutsia ku muvikila kisala dave, oleke undi mundu akole gene gala. Kijira inyumba yila yive oveye mu mugeni. Na ku mwima gudukana kabisa ni gava wamulola ni mukali wenya wilane yo, ukwi. Uvuguli tsing'ombe ohe vandu veve kijira ugaluka munyumba mula. Sasa nogenda mu ognenda mu noveye muvohole. Yigwo mwima gwitu gwa vamulogoli. Ku mima jiene yiji kwaleka, viukulia vyitu via kwatumikila kwaleka, yicho kijira mundu aduka tsa mihiga 35 odeyi ya kukunguha, mihiga 50 wirinji mugongo ufwani musakulu. Ma ogotwa na gave ndi na mwana mwene oyo umuhula aveye ni mihiga 40 yakwilinga. Mwima gundi: mwana mukana anyala kuva mwana wi ihiri na mwana muyayi yatse atsie agone naye ma ahelitse, mufano kuli mwana anyala kutula hano atsie engereka. Ma utsie amereka yila ma onyole yo mukana. Madiku ganu muveye ni mima dave, umuteva ku oveye mukana mundiki dave. utsitsa vutsa lyita lilio vwaha ma akovola. na inze ni vuyu, osoma hano, omenyi hayi? na inze menyi yaha. Basi muduchi hene hala. I love you. ma mwingila tsa mang'ana nguyanzi na yaga gakingila vulina vwinyu vujagiyi hene hala, ukili kumanya ni vwaha dave, atula hayi dave. Lwa uduka ku ling'ana muvola kwakenya mwana. Ma munyola mwana ma kindu kutsa mu munyi vavili; mulala avola "eh, ndalola ku lidiku lindi baba na mama vavola mwana kumuguriki lyita ma vavega risu, kindu kila chala kindiki." Mulala avola "ae, ni lazima kokole ndio." Yive oveye na baba wovo, "hii, aveyo" na yive oveye na mama wovo, "yee, akili mwoyo." Koveye ni tsisirinji tsia kuvalanga vatse hano vatse kolola ku kivala cha vamereka kinu, vatse kugulika ku avana yava mita. Mwana uyu na kumulange vwa, kumulange Kevin? Macdonald? ma gave enough? dave kumulange lyita lia guga, baba anoho mama. "Ku wenya mama wovo yatse?" muyayi ovola. Naye avola "no, nyala kulanga kali baba wovo yatse." Ku lwa ulanga mama ni mutsia ku muvugula mu airport ni muleta hango na kandi mulomba mang'ana kwakenya baba wovo yatse, kandi mutumana baba yatse. Ku lwa baba yatsa, mu vandu vamanyana sasa nu mukere ula ni musakulu ula; munyi mumanyani da. Kali mu vamanya da. Yive muyayi umanya ku mukere uyu yali vwaha ku baba da, na mukana amanya ku baba uyu yali vwaha ku mama da. Ma gaduka ling'ana kumanyane. Lwa mukere ahenza tsa musakulu ma vavuganyia tsimoni mukere akola magu, yaga ni galiha yaga. Uyu si aveye wa kwali naye ula ni kwivula naye avana yava, ku gali ndi? Ku musakulu ni yamanya mang'ana ga utamaduni, gu mwima avola mukere ula lwa amuchelitsa tsa mirembe vasanji mirembe kijira vasanji mu lulogoli ni vandu vwa mwasanga inyumba. Mukere ni musakulu mwasanga avana. ma avana yava valomba baba na mama mwalangana vasanji. Lwa mukere alola tsa ku mang'ana gala, mukere avetsa mwangu kumanya mang'ana dave, musakulu iye mwugi, ma amusona kedete amukola ndi, aduya ku munwa amuvolela uchiling'ane tsi, utatala kindu. Lwa vatsanga vanyola vwiyangu vwavo vatigaye yaho vamanyana na munyi muvola kwisundi ku hala baba na mama vamanyane, ma vavolana ndi, avana yava vagosa, valetana mbotso na mbotso. Ku lwa yago utatala kindu dave, paga lwa kugaluka mu kivala chitu, kutsie kohenza kuli na kuvakonye. Ma musakulu uyu nu mukere vatsa mu kivala, ku ni vavula ling'ana lie mwima lia viga kuli lia komoloma yili, avana yava mulakahele fuu, avana vinyu va mulivula valisingila dave, valikutse vosi kamu. Mwivula tsa avana ni vakutsa, mugotwa chekoleka yiki, mundu yavakonya dave. Vatsanga vikala ma musakuluavola sasa "muyayi, hamba yinu." Kijira ni vamuvola mwaletana vi inyumba, mu litana. Mukana pengine yakuyanza kuvita kegelo, muyayi wayanza mukana kuvita kegelo, nutsia kuhula mwenya mwavukane na tayari mwa yivula avana, avana yava na musiuvi hayi? Olola tsa ndi ni heri nduli mu kivala kinu. Na umanye ni vudamanu sana vandu wivuli mwana, osominye, aviluki agwe mundu wi kivbune ma lelo atsie kukutsa likutsa litaveye lilahi. Uvugula ling'ana liene lila ovola mwana lwa utula yeyo utsi wumbake inyumba indahi, ni wakumbaka utsi olombe hachova hala kayumba kandi ka mwima, kali ka mulogoli mufwano ovole kukumbukanga kuli guga witu mulogoli yumbaka inyumba. Wumbake hachova hala inyumba indahi yu vunyasi ye ivembe. Uduyi kave maridadi sana. Musakulu akwigitsa akovola igulu yila uviki kesegese. Kesegese chene kila uvuguli ring'oti lie kibanji. Utsie ku valonji valonga tsinyingu akolongele kibanji ndi ma utsia ufwala kesegese kila. Wakafwala ma uvika ku iseal ma vakohomela nende isimidi vulahi vwene ma akovola mwana wange valina vovo ni vatsi uviki mu tsindeve wikalamu. Kali uviki mu ho kogona saa yindi unyala kogona ku mu ni wenyi ogone ku munyumba yu mwima gwali gwa guga wovo mulogoli. Ma olomba inyumba lugano lula. Avetsanga kumaliyi kukinga mwima gwitu gwa vamulogoli, mwana si alakutsa mmba mwomwo dave. Mulamenya na avana valasingila, inyumba yoyo ilagasa, kali ove ni wahila mukana wa ulanga kuli mukana winyu. Ole kivune kwiga ku gandi ga kalunu ga kwakunyola mu vangeli yaga. Mundu kuli Adam yalombelwa mukere weve wa valanga Awa. Ku Adam uyu na Awa mukere weve vanyola ndi lwivulu lwitu lwa koveye nalwo lunu. Ni kosoma mu vangeli kalunu, ikovola Adamu yamanya ni yivula avana vavili. Ma luvisa vandu vala vaduka ku ling'ana Adamu yali na avana vanga dave. Ma kunyi va kugunyanga kabisa kohenza musi mwe ivangeli mula konyola Adamu yivula Cain na Abel. Ma ni vatsia kutunga isadaka imbili wa yahova nyasaye uveye Imungu witu wa kwalanga mu lulogoli. Lwa vatsia kutunga isadaka, isadaka ya Cain nyasaye na asula na navugila ya Abel. Ma Abel nagasitswa. Ma Cain navugula mwoyo mudamanu, gwe imbodoka. Ma natsia navugula Abel namuvola hamba kutsie kwaitsa tsing'ombe. Ma natsia yila ni yita amwavo. Lwa yita amwavo, vanyinge vamanyi mang'ana gene gala dave. Kali noteva valala avana va Adam vali vanga akovola tsa avana vavili. Nyasaye navola Adam ndakuha mwana undi wa kulanga Seth. Seth nava iye wali kihanwa kilahi munyumba mwa Adam. Kali ndio Cain kandi yitwa dave. Cain nyasaye yamanya navika ku kaharama mmbweni. Iye mundu muhindi uyu; mutiti dave ni mulola niye wagosela nyasaye. ma aveyo. Ku avana vene yava vosi vavotso na vayayi si valetana. Valetana ni vivula avandu. Ni valomba lwivulu lwa Adamu loveho na kalunu. Ku ivangeli ivola ndio. Ku kuduka kokola ndio ingawa ku malago ga ivangeli kandi Musa yamanya navika malago; utagalung'ana mukana elovega wa baba wovo yaleta mukali, na sigakoleka. mang'ana gene yaga gakoleka. Ku nikutala mang'ana gu mwima kandi kove vageli, ni kutava vageli kulononyia na gandi ga kutadukani kwononyie. Suvili ling'ana liange ndaduka yaho.

War

Our people for example you find someone saying that Munyore is a child of Mulogoli contradict our culture. Munyore is not a child of Mulogoli a girl who gave birth to him. And when he was given birth by Mulogoli girl, he was fathered by a Sudanese, a Luo and this person gave birth with a girl by the name Kavogoi as you know when a girl is married she normally likes the culture that is at their home to come where she is married. Even there are people who are clever they fight but they cannot defeat. When you go to Bunyore where they call Busoli, they have made a cage and they are telling people that Mulogoli their grandfather is staying there. And Mulogoli has never gone to Bunyore, he went to walk in Rusinga he came to Bondo, he stayed at Bondo a Luo came to borrow a space and he told mama Kaliesa and Arabic girl from Hebrew and they asked her to ask her husband to allow them to dry their nets from there since they were people who were staying at the lake, fishermen; we are not staying on this land. The husband allowed them to dry their nets and go back to the lake. And they came with their wisdom they removed the intestines and the things that are removed from the fish they threw them there and the place began smelling bad. And it happened that Mulogoli had refused, he said no these people have spoiled here and they are uncircumcised. He decided to leave. Mulogoli moved to where we call Asembolamba and that is when they came to Seme. He stayed there in the third land and that is when he left to Mungoma. Mungoma is the home where we were born, our home. We were not born there, the children that we wanted to give birth to; the children that Mulogoli gave birth we are the ones who were born there. But mulogoli came there when he was old the elder son of Andimi. That is when we left and we started moving. The child of mulogoli by the name Musali is seeing that we are having hills and stones; he told father that he was going to look for a land and he left and went to look for land here in Busali. And people in Busali you hear our names we call Itergero, the way I am called at our home am John Lubang'a Lidede from Itegero. The meaning of Itegero is because the people who were trapping people used to gather there. And the Naandi children this land was theirs, when you look at many names they are of Nandi. We change them and make them luhya names but they are Nandi names. When you go to Itegero my grandfather was called Tsimbasi. Tsimbasi was energetic person. It moved with the skin of a gazelle; ikuti is the skin of a gazelle. No one was touching it, that person was chasing people away and the people who were there are like my brother Asava who will also mention them you know. There we had a person who was chasing people and then we dislocate them. When you hear a name like Kapsambo, it is a Nandi name, Kapsengere is a nandi name. And the people who are ruling those villages are Valogoli. The children of Mulogoli have changed culture, Luganda changed the culture, but his words and ours are the same. And we have expanded and spreads we are like the maragoli potato when you plant one vine you find that it has spread on the whole field and the children of maragoli are clever they are seeing but a jealous behavior has gotten into them. Mulogoli made for us the cultures of mulogoli. If you were a boy you were to grow before you get to girls. Because if you move around girls if you were still a young child you would get lost, he can engage a woman or a woman who has given birth (kidwadi). A woman who has given birth will confuse a young man and make him loose his way. Because this woman will teach this young man some behaviors that he does not know; and he will be blinded to see that she is the only wife. That is the reason to why you are seeing many of our children getting lost, you see men on the road getting lost, even when you speak you use abusive language in front of the children and they ask you to respect yourself, change and respect yourself for us to see that you are old. The old man begins doing bad but young man you persevere and follow our behaviors of vamulogoli, you humble yourself until you grow into a wise man. For example you educate yourself since there is a good school today; you do primary, secondary and you go to the university he finishes and finds an office that he can work in. if he is another one he adds and gets a masters according to the first degree and then he goes and takes another one that we call PHD. When he has finished these things he comes with a good name, and he tells the father that he wants to marry. I look for a girl that I can marry. And he looks for someone's daughter and does wedding with her at the age of 36 towards 40 there. He picks on someone's good daughter and he does wedding with her. And he follows the cultures of mulogoli; and they were like this: when a child has been born, we didn't know the thing that the White men have brought to us called family planning; something for rationing. Mulogoli woman used to give birth and two sticks are put at the door to form something like 'X'. A man used to move and looks after the cows and also after his homestead. And the woman was sleeping something that we the maragoli call togetherness. And the husband sleeps far; and the woman sleeps far until she takes another two years. Today when the flies fly she laughs; when that child will speak and move where the father is he will try to avoid it saying that some insects will come from the child and feed on him. He had things for protecting himself. And that child will get to the father and give him the finger that is when he will greet her; he has started seeing that the child of this woman is looking good he has shaved his hair like the culture of mulogoli woman, they give her the name and the man walks on the other side while the woman sleeps on the other side. Today the woman is going to sleep with the husband who has made a permanent bed. They have dug the soil it is like a bed, and then he has taken a cow skin and spread it there and he relaxes from there and if a cow makes any movement he walks up very fast and takes his arrow and he looks over there. Our people in the past had good eyes. They were using soda ash or they took beans leaves they burn or remains of wheat they bring together and burn and then they gather that ash and put it in something until it is full. They used to grab it in the hands and they make soda ash out of it. And we have another grass they call it kayongo they used to look for something and then they put that ash on it and they add water and sieve it. And we got to a point where we made a sieve, with holes. They used to put the ash on and then they add water and was collected was very bitter. The woman makes soda ash that we call vusalu, she makes soda ash and it fills the pot, the water used to fill the pot and it is the filtrate of the ash, and then they take a different pot and someone is there and takes that filtrate and puts it on fire and when it dry she scrubs it. And when it is almost drying she puts it together. And it looks like a white or a greyish stone; like the cells that I have seen you putting on your gadget, light. And when she has kept it there it happens that is the light. Even when they have prepared baked maize flour the woman takes ash and gives you. You take the ash together with the baked maize flour, you eat and you get satisfied. People in the past had sharp eyes because of the ash they were using and not the modern soda ash, not salt; we used the ash. A child who was using that ash had energy; he used to run very fast even when a cow is disturbing he used to run and he catches its foot. He makes the cow to stand the way the Maasai do. People who are taking care of their culture are the Maasai that is what the mulogoli taught his children. And the people of mulogoli were four the way I am with one girl. The mulogoli boy is Musali, the second born is Kitsungu, the third born is Mukirima and the fourth born is Kavogoi the last girl is Mmave. And our child that we call Suba, a musuva child who remained at Rusinga they changed their language; they wished to be Luo and the Luo refused them. They were just speaking lusuva. Mulogoli and Mugusi is the one who knows that child. In my saying I am thinking that this child was between a Mulogoli and Mugusi. And Mugusi did not fulfill these things well because when he got to a place called Kisii he changed his culture, he intermarried with Vang'ori. When he intermarried with them, Vang'ori gave birth to people like Mutende, Mukuria; these were the people that Mugusi gave birth to and they confused him to circumcise girls. That is when the mulogoli told him that he had spoiled the culture; where he messed is that he circumcised a girl and the mulogoli culture does not allow that. That is where we have difference between us and mugusi. And Luganda has our culture but he twisted his language a little. Our culture has a law with the woman when she is bereaved, when a woman's husband died and the woman had not been adulterous men used to look for that house and one says that he will get in there. He was waiting for one who will go to sleep with her first. One who will sleep with her and then he gives her money or the culture in the past you could give her metals. After giving her money he goes to his house and gives his wife money too and then he leaves the widow. Now the man who will get married to the widow is another one and not the one who slept with the widow at first. And if the house of the widow is old and she wants to destroy it and build another one do not go and destroy the old house because you won't sleep twice you will die (You will die). You leave for someone else to go and do that. Another thing the boy of that house who was left by the father who died when he wants to go and build a house somewhere else do not go and show him where to build, you leave it for someone else to do it because you are still new in that home. And if she was a good wife according to the culture they were asking you to pay dowry. You take cows and give her people because you are getting back to that house. You walk in while you are free that is our culture of vamulogoli. We have left our culture and the meals that we were taking that is the reason to why someone is reaching 35 is tired and at 50 he has a bent back and looks like an old man. And you wonder how things will be and you hear that child is 40. Another culture is that a girl can be from your clan and you sleep with her and she gives birth for example a boy can leave to America and he goes and finds a girl there. These days you do not consider culture, you do not ask her about her tribe. You go and ask for the name and she tells you her name and you ask her if she is learning from there, where she is staying and you tell here where you are staying. You reach there. I love you. You get to the love issues and she has not told you whom she is and where she is from. You get to a point and you say that you need a child. And something comes to both of you and one says "eh, I used to see one day mother and father saying that they name their children and they shave their hair, what was that?" one says "we must do that." One asks if another one has his father and the other one asks if the other one has her mother and then they see if they have money to invite them to come to the land of America and see the way it is, they come and give names to the children and one of the children to be called Kevin? McDonald? Are they enough? They say not they call them the name of their grandfather, father or mother. "You want your mother to come?" the boy asks and the girl says "no, I can also call your father to come." When you call your mother you go and pick her from the airport when you bring her you decide that your father should also come and you invite him too to come. When the father comes people knows that the mother is there and the father is there too; you haven't known yourself. You do not even know them. You boy you do not know that this mother was who to your father and the girl does not know that this father was who to her mother and then it gets to a point of knowing one another. When the mother looks at the father who is her in law in that case she gets astonished and she wonders what it is. She remembers that he is the one whom she was with when she gave birth to these children? When the father sees the mother he greets her and he calls her in law as it is Maragoli. A woman and a man have given birth to children and they have made you to call each other in laws. When the mother sees those things and she does not know how to handle things, the man is wise and then he signals and tells her not to speak anything. When they do that they move aside and they allow the father and the mother to know each other, and they say that these children have made mistakes and they have intermarried. For that reason you should not speak anything until we get back to our land and see the way we can help them. And the father and the mother comes back to their land and if they do not have such knowledge these children will all perish, the children that they will give birth won't stand they will all die. You give birth and you wonder what is happening, if a person does not help them and they know it they will kill themselves. The boy loves you and the girl loves you beyond the world and when someone tells you to have a divorce and you have children, now where are you going to through these children you just feel like it is better to get out of this world. You know it is very bad if someone has given birth to a child and educated his child and the child has become a person of substance and then he dies a miserable death. You take that word and you tell your son to come and build a good house and then he makes another good house outside there for the culture, like the one of mulogoli and you tell him that he makes the one that looks similar to the one that his grandfather built. He builds a good house outside there a thatched grass house. And it should be beautiful. The elder man will teach you and he will tell you to put a pot on top of the thatched grass house. You go to a potter to make for you a pot and then you put that pot on top of the house. When you have kept it on top and then you seal and you add cement and then he tells you that when your friends come you should put in seats so that you sit in. you can even add in a bed sometimes you can sleep in and have a feeling of the house of your grandfather. And you make the house that way. It means that we have fulfilled the culture of mulogoli and your child will never die in your house. You will stay with your children and they will stand and your house will be good, even if you have married a girl that you call your relative. We are learning some for the bible like Adam was given a wife by the name Eve. That is how Adam and his wife Eve gave birth the way we do now. When we read the bible it is telling us that Adam gave birth to two children. And it hides those people wondering Adam had how many children. And we search and find that Adam gave birth to Cain and Abel and when they go to offer their offering before our God that we were calling our God in "Lulogoli." When they went to offer their sacrifice Cain offering was not accepted by God, he accepted offering from Abel. And Abel was blessed and Cain took a bad heart which was jealous. And then he went and took Abel and asked him to go and graze the cows. He went there and killed the brother. When he killed the brother many people do not know that, when you ask them they say that the children of Adam were two. God told Adam that he will give him another child called Seth. Seth was the best gift in the house of Adam. It was like that and Cain was not killed. Cain was given a sign on the forehead. That is the Hindu and when you see him do not kill him he wronged God and he is there. Among all these children the brothers and sisters do not intermarry. They marry and give birth to a child that is the reason to why we have the lineage of Adam. The bible is saying like that. We have to do that although in the bible Moses had the laws; you should not marry a girl from the side where your father married from and today those things do happen. When we mention about the things of the culture we should be clever and if we are not clever we will spoil the things that we are not supposed to destroy. I believe my words will reach there.