Play time: 47:02 minutes. Recorded in Sabatia, Kenya, May 13, 2014.

Masomo

John Lubang'a

Suvilanga lyita inze nu mwana wa kavaga munyumba yitu. Na kuhusu masomo kuli mboye Macdonald yani mukoloni wa kwamenya ho lwa vakenya kwajaga kusava kwiyamiha ndamanya ninjaga isukulu muhiga wa 1950. Kosoma ichamakanga primary school, Lotego anoho ha valanga Evojo. Ndasoma kuduka mu kilasi cha CE (Common Entrance). Ndagelitsa kwikasa ku kijira mukoloni yali ya kukasila si kwali kunyala kosoma koveye mu lishamba lilie dave. Lwa vakenya vajaga ni vavola kwenya kwiyamihi na ni kujaga kukunuka tsimoni; vagikuyu ni vajaga kugimilwa ni vatsia mu luseng'eng'e. Ndasoma kuduka hene yaho. Ku masomo gange ndamanya nimeda kutsia mu masomo ga vandu vahindila; kuli ga kulanga kalunu Gumbaru. Ninzikasa ku nesoma ku kuduka mu kilasi cha munane. Ndatula musukulu kuyinzila miyinzi lugano nu lugano kuli umanyi mundu utaveye na masomo malahi si voveye vodoto anyole igasi indahi dave. Na igasi ndayinzila mu limala mang'ana gange. Maisha gange ku masomo gange madiku yaga, ndamanya ninzia kosomela igasi ya Kenya Professional Safari Guide driver. na ningikili kutsia kosomela kugasi ya Safari guide iyi, lwa ndali ku muhiga gwa 1950 ni koveye mu lishamba lia mukoloni wa valanga Mcdonald, kwali mu ni musakulu mulala yali mudiriji, mmagetsa we inyumba yitu navutsa yali yavilukila idiriji, nakevelwa idiriji, nava ni mima jie kidiriji. Na yali mwana jeshi mu vulwani vwali vwa kavili. Ma lwa kwamenya naye, Mcdonald yamanya namvugula namulomba kuva musikali wu kulinda lishamba lia maduma kijira liali linene sana. Ku musungu nakikwigaliyi kusoma, ndayanza kumulonda mbugula ku ibunduji yeye yi minwa jivili mugingila naye naveye ni ibunduji ye munwa mula nalasa tsingugi; yita ku tsiluka tsisunda tsutula mmaduma tsitsia mmulitu. Ku musakulu ula ndamulonda, ngingi ku ibunduji, alasila ku yila avugula iyi amba indi yila nginga na musakulu mwene uyu yali na vakali vavaga. Mukere mukulundu nu mukere mukee; mukere mukulundu ula vamulanga Alukalisa. Kwali ifamili himbe na himbe na himbe sana ndavamanya sana, mukere wa kavili vamulanga Madendejero, wa kavaga vamulanga Ahiamunda. Vakere vavaga yava, lwa kwatulanga kwahonga nu musakulu uyu mu lishamba ihale ma kuduka kindu kuli saa komi ma kogela, inze hanyuma vutsa hu musakulu uyu tu. Ma kutsia munyumba yeye ingulundu; angaya vita kutsie. Ma kutsia naye, angasa sana. Lwa kuduka hango hehe mwi lishamba lia musungu yakukalagila isehemu ihale sana ku mulitu ihale, yakuvika vutsa wi tsinyama tsimenya. Ma kutsia munyumba mula, ma yikala muhilu, ma akonolanyia ibunduji atulitsa masasi, ma afunga ma atsia asingilitsa vutsa yaho mmba, kandi avugula yindi iyi avunaga asingilitsa hala. Ma stai mu vifulia kohenza vuchima voveye hayi vwa mukere ula aluji kulagili, anyola vuvula. Ma atsia inamutwi wa agonanga hasi vutsa tu, yayara tsa hasi masero. Agunya yo avugula kevogo, na inze vutsa koye hanyuma. Ma kusimuka; sasa atsitsa wa vandu vayenji malwa gala ga kale gi tsiseke. Lwa yingila vutsa lwa vakere vala vamulolanga, vikaye mu virenge via vaskulu vandi sasa vaveye nu tuseke tudididi twa kulanga uvukuli, vanywetsa. Lwa valola vutsa musakulu yingila vajaga kutula venya viluki ma yita ku ni vivogo. Mukali mukee uyu yita anweka yiluka, kandi yita ku wa kavaga uyu anweka. Na mukere mukulundu yanweka ku dave, ma kagondoga kavola "Anyiga, pana kunweka vakali vovo; waleta vakali vakulugili vuchima; kijira ki utsa kuvalonda ni vakubaga; vakulugiyi dave? Tula hamba nzie kukulugila. Ma kakere yaka katula vutsa garaha, pana kudira ku; Aniga yadila ku dave, yimila Anyiga aveye ku inyima na inze ku inyima. Lwa kuduka wu mukere ula, avugula lukaraye, avika tsinguyi mmahiga minyenya jiveyo jiakulanga mulusungu Acacia tree anoho musala gwa mafwa, avugula tsinguyi tsiayuma avika mu mahiga tsidagiga tsitano na tsidagiga tsingeekeke muchima vwakushia. Ma mukere uyu atulitsa ku avika ku kideru, avika yaho vuchima. Ma vugula inyingu yeye ya kulanga luvindi. Mukere ula yagula kerenge, tsindala musungu avahetsa ni vita tsikutsaa. yavika inyama ya kulanga kihango; inyumu ya vavika mmunyale. Vuminya ma vavika vutsa ku lusala imenya tsa igulu yila; kali inyala kumala mieli sita ni yuma tsa ga. Atulitsa kerenge chiche wa yali yavika, yakodeka kiduvuchi nu munyu na musakulu ugayi tsa utatsia dave yikala yaha, ma kulagila. Ma mukere uyu sasa Anyiga avugula lukuli atsia wa malwa gaveye na mukere atigala ni yogitsa vindu kandi amanya alonde ku kale, yadila ku mukere ula dave. Ma ndula yo ma nzitsa mwitu nzikala ma mbenza baba na mama ma mbola baba na mama inze ndakalete ku vakali vavili dave; ma vahenzana vaseka vavola mwana uyu amanya avola ki. Mama ahenza ateva "kijira ki?" Ae, Anyiga ukubi vakere veve sasa mbana isitori kuli Anyiga akuba vakere vala. Ma vateva avakubilanji hayi? Avanyole mmalwa. Vali mu vosi? na inze "hii, vali vosi lakini kali adiye ku mukere mukulundu ula dave." Ma avola ndi vambola na kijira ki usula koleta vakali vavili. Ma mbola sula ndio ole kutsiyi kulanyola vuchima vuvula mmba, kulatsia wu kavili aveye, vuchima vuvula mmba, wu kavaga aveye; vuchima vuvula mmba. Ku inze ndakenye vutsa ndahile mulala ninzitsa amanya ndina musakulu yatsa kulagila muno. Atsiyi na lwa agaluka alatsa muno, aveye na handi ha atsia dave. Yicho kivune. Ma valeka vamchiling'ana. Kindi kivune chajira ninganagana mbuli kuhila vakali vavili, kwalange na vasakulu valange vayanza kwota mulu gwa hamugorova, valomba chotero ichova; vasakulu vavaga, vavili anoho vatano. Vatsa vavola chotero kilahi wa keveye ni wa musakulu Jacob, anoho wa Asava anoho wa Lubang'a anoho wu musakulu Alulu, ma vatsa vikala. Kwa ndayanza kutsia kugunza ho vandumanga kutsia koleta tsinguyi. Kolendekana lilima lia kale, vandu valimanga vatulitsa lwumbugu kutula hasi. Lwumbugu yilu iyo lwa kulanga mu luswahili isangale; vulimu vumera vula miri jia vwo vutsitsa hasi sana. Valimanga ni vatulitsa ni vaseretsa ni vavagala. Vwakuma, tsinguyi tsitaveye himbe, yilwo kwatsitsanga kugingila vasakulu vala kuvika hamulu ma galoleka ndina yilwo lkuhambitsa tsinguyi mulu ma vasakulu vota mulu. Lwa vota mulu uhula musakulu avola (vajaga isitore), muyayi fulani yakahila mukali umaliyi ni mukali ula mihiga jitsitsa sita anoho jinne, mulola kokole ndi? Ma vavola kwenyanga mwana ula agende ku ichova iyi kolole woneka ni vwaha; mukana anoho muyayi. Hene yaho ni kuli mwima gwa kale gwa kohenza mwana avuli kutiva, avuli kwoneka. Kuli ndakahula ku amitu navola mu ling'ana lilala; kitsili. Mwana wivula gali ku mwima mwana yivuli ave ku nu mundu, alete mukali yivuli mwana wa alileka hango, ulilinda hango hala. Ma musakulu avola, ku mwana uyu yakala mihiga jitsa jivila jivaga, jinne; kindiki kidamanu; kukili kolola ling'ana da. Genyekanga agendegende ku ichova iyi. Ma vamulanga vamuvola, "yive gedna ku ichova iyi. Ogenda ku ichova iyi da, kindiki kidamanu nive?" Ma muyayi uyu yatsa ateva musakulu undi vasakulu vambola ndi, ma galoleka ndi vakovola utsie kugenda ku ichova na vakana vandi kolole kindiki kidamanu hagati hoho nu mukere wovo. Lwa muyayi ahula ndio atsia ajaga kogenda ichova. Lwa agenda ichova ma vandu vatala mang'ana ichova iyi galolekanga mwana uyu vavola yafudula mwana wa mundu imoni ichova iyi. Ni vatala yafudula mwana wu mundu imoni, yani yakola mwana wu mundu inda. Ku mang'ana ga vandu vakulundu; three quarter gatumilangwa mu tsingano. Lwa ganyoleka mwana wivuliywi ichova yila, mukana wu mundu ula si alasinga mwana ula dave, kutanga alareta ripoti. Muyayi uyu iye mwene inda iyi. Vakele vatevelitsa mwali naye lidiku ki; mweli wa ndi, lidiku ndi. Lwa mukana oyo yivulanga, lidiku lilengani na mweli gwa yatala gula, mukana ula wavo waveye yila si yisinga dave, sa asinga mwana ula dave, si agula inguvu yosi avohe mu mwana dave. Alavugula vutsa inguvu yeye yayagendelaku inguru, alitsile mu kana kala, aginge asubui kale utuli uduchi wanga muyayi. Na nya naveye ho anyagulage mukere undi ambole mwana wu mundu oleti kana yaha, ku utsi mungonye. Lwa kana kala katsanga ku mwima gwa kale, vakere vala vavuguli kana yaka vajage likadovana. Vahenze makono, virenge, isura mmoni. Mwana uyu afwana vwaha hango hano, valole afwana mukere anoho afwana musakulu anoho afwana ku avana vi inyumba yinu. Ma katsa anoho katsa kaduka yaha ma vavega. Muyayi uyu vatulitsa isavuni; ya kale yalange ya madoadoa; gree, white, blue. Ma vatsia valeta kasavuni kene kala, vavika mu kasu ma mukere avega; ma agulika lyita. Ma muyayi atsia ahenza madiku gene gala kitambaya chiche anoho itaolo ya yisingila; aleta. Lwa aletanga ma yevoha mu kisindi; yegela mu ma tulitsa mu kisindi ma avugula aha vakere ma vatsia vavoha mwana ula. Lwa vamuvohela mu itaolo iyi vavola; niva oveye wa hango hano, ogone tsindoro tsikuhuli na niva si oveye wa hano, utsie ni itaolo iyi, ma vavoha mu itaolo mula ndi mwana ma vatsia valitsa havundu. Mwana ula lwa atsitsa nagona hasi hala, atsitsa kogona tsindoro kabisa vulahi sana. Mukana wu mundu ula naye atsia yisinga, niva tsinguvu tsiveye ku tsiaagendi natsia yifwala vulahi, yivake tuguta agasa; yala tsa ivamuli, maguta ge eng'ombe, yivaka aniha. Vakola "eh, kana tsana ni kukamanye kakutsi anoho ndi kijira mwima gwali ho nataveye wa hango hala atakufa. Ma vatsia vavugula vahenza kana kala vanyola kahoni. Lwa vanyola kavuchi kinyila, mwana ula ni wa hango hala. Nataveye wa hene hala dave alakutsa. ANoho mahangari ni gaveho, mwana si aveye wange dave; ma atsia. Ma mwana alila; Lwa vamukunga tsa ma kasinyika; kaumbula tsa nyina vulidiku maliga paga vagaluka vakola mwana ukuvushi. Muyayi aganagana ma vamoloma na mama weve. Mwana lwa valeta vutsa ni vavega risu ma vavika ku lyita, liveye lia kamili, havavichi tsindoro tsihila tsa. Kandi not gene gala geng'ine, vavika ku vamusinge ni isavuni yavo, logembe lwavo vene, vavuguli vasie vusie vwo voro valombe tosera tudi vamukombitse; mwima gwali ho ndio. Mwana uyu naveye wa hango atsitsa mu tsindoro. Na linde ling'ana nindeva vasakulu ndikala navo nimbateva, kijira ki vandu vahila vakali vavili. Vambola kijira mundu wambola wali baba. Inze baba yakakutsa naveye ni mihiga 80, naveye musakulu. Na nandekera mama. Mama lwa baba yakutsa, yambola ndi Lubang'a mundu wangulika yali guga. Yali natula ivugwi, guga yali na vakere vavaga. Mukere yatsa imadioli iwitu iyi ivugwe ni Ilunyu, yatsa navitila hango hitu hamugitsu nahula mwana alila hamatemwa hamugorova. Nateva kindiki kekoleka. Mukere undi navola mwana wivuliywi hango hano. Nateva vivuyi uliki. Vamuvola vivuyi muyayi. Ma navola nze mweneyo. Mutati ku linde dave, mulanji Lubang'a nimbula; vakere valanga. Vavola ulange Lubang'a. Lyita lila kweli ni ligumila kwinze ma ni liva liange. Guga mwene uyu yamanya namala kindu kuli milei jivili ni inusu anoho jivaga nakutsa. Ma nindigala Lubang'a senior. Kali wenyi onyole vulahi munzila Itegero iyi, oteve mundu wa valanga Lubang'a senior. Lubang'a wu kutanga kugulikwa iyewa nyenyanji nzie kolola, valakumanyia hango. Ma lyita lia Lubang'a yili linyanza sana nimenya nalio. Ku ndateva ni vambola mundu mulala avetsa ni yenya ahile vakali vavili dave, avetsa ni yahila vutsa mukali weve mulala vamenye naye. Lakini iduka inyinga ma mukali weve uyu ajaga igasi yu kutuma tuma ilwanyi. Lwa sira sira ilwanyi ma vasakulu vatsia vikala vavola, "muyayi hamba yinu, mukali wovo uyu afwananga ulikuleka munzila. Ohenze na nutahenza, alikakoleke mwele; ulikakutsi musumba kijikra agona ichova, atumatuma ichova, ni mukali mulahi dave, noveho ni wovo, nuvulaho ni wovo dave" Ma mundu ahenza alola ndali ndanyola ku avana. ku kukunga na avana yava nangole ndi. Ku mbenze mukali ulininda hano. Ma atsia ahenza mukana undi avolitsa aleta. Lwa aleta mukali undi na isa yindi ava kuli vandu va kale vala ni milimi, mula goveye imago gundi Isavatia, gundi goveye Wodanga yinu. Avola vasakulu lechi mukali uyu atsi kunindila mulimi gwange gula. Ma ahila ma vandi vakere vavola mukali uyu "olola yive, mima jijio, uyu utsi kuvugula vwiyangu vwovwo." Avola kijira ki? Vavola kijila ogenda. Ma achenja mima na niyakachenja mima ava muti ma agenda sasa amoloma vuvi dave, atumatuma na vasatsa ichova dave, ava muhali. Ma uyu ling'ana lia aduka ku amukungi lidaka. Ma ava na vakali vavili. Undi aleta mukere weve, amenya naye mu inzila indahi, mukali muvumilivu, muti navutsa anyola mwana dave. Vasakulu, hachotero ha vala hala, vavolana kovole mwana uyu ahenze mundu ulitigala hango hano. Ma muyayi atsia ahenza mukana undi oleta. Lwa oletanga, ma anyola mwana na uyu mukali mwakamala naye mihiga 5, 6 kali 8 anyola mwana dave, nyasaye yavoha inda yeye. Na uyu mukali aveye yaha lwa ula avola ndi inze sasa hano mbeye mukali da. Inze nyenya mbame hano. Mufano kuli mu vangeli lovega lwa Annah na Peninah, mama wa Samuel Prophet. Lwa mukali ula agaya ndi inze nyenya mbame; ma nive umugaya utula hano dave; ndakuyanza ninguleta, na mang'a gekoleka munda mumwo manyi chekoleka dave yigwo ni mupango gwa nyasaye. Oveye mukali wange. Na vasakulu vamuvolela takunga dave. Tagelitsa kukunga dave. Oleke aveho ayengange malwa vandu ni vanwa. Na uyu akwivulange avana. Ma galoleka mundu yakadukitsa vakali vavili. Kivune chu koleta vakali vavili ku vasakulu va kale chali ho na va kalunu vihaga. Kuli kovola mutsuni kwihaga munwa. Mutsuni si olola ni kanyonyi kadi saidi kakulanga sunbird. Na munwa inza wa goveye ni yila. Na ko ni kadi. Ku nalwo lwa kwavola uyu yaihaga sa mutsuni gwihaga munwa. Avana va kalunu atsiyi nyasaye yakumugasitsa osomi, lwa ajagi igasi ynasaye umwiguliyi viliango. Mufwano kuli ndola yive, muyayi Alulu, ndola kuli nyasaye yenya kukugasitsa hanenene sana. Lidiku lindi ling'ana lia moloma yili ulakitsulitse. Ulikahuli ikaseti yange nimoloma anoho kitabu chu uliva nosoma uliduya ku ling'ana yili, ulakavole musakulu ula yavola nyasaye yaingasitsa. Nolola nugasi nonyoye miandu, apana kugilung'anyia limoloma dave, apana kugilung'anyia lihenza dave, apana kugilung'anyia mima jijio dave; usale nyasaye ovole kweli igasi yange ndagunza na vasakulu, vasakulu vala mang'ana ga vamoloma valeka ku project ya koveye ku, vayeka ku wambeye. Na vangonya sana. Ove nu vogeli kijira nu wakava kali noveye tsa ni vindu via oveye navio yivi, vakana vanyala kulwanila ku yivi kali shirini; vuli mulala avola muyayi ula paga ambile. Ku nuva ni tsiharaka, unyala kugwa kali ugwe mmagina. Ni ulitsia kumanya wakola ki wagota inzila. Ove mugeli sana. Avana va kalunu lwa anyola ku tsa ibahati umali kugasa ma alola vakana ichova ila na vahenzi tsimoni tsiosi alola vutsa nali mbeye mulahi kuvita vayayi vandi. Nu mulahi kuvita vandi dave, valoli kuli linyonyi lia kulanga Red Bill Ox Pecker. Linyonyi yili kijira ndali ndakaduka ku ling'ana hano baada yu kosoma kwange hakekeke yaho, ndamanya njage igasi yu kulima mulava; kulima lishamba liu mukaburu Macdonald. Ni nima na nindola we itractor vahila. Ndakamala kulima mulimi yigu nzia wu mundereva we itractor aveye atsie kumanyia kuli vahila itractor, atsie kumanyia kuli vavika grease mu magembe ni mutractor. N aninziga vindu viene vila paga tractor kuhila nimala. Mundereva ula naluha navola mukaburu mu vukoloni, mwana uyu anyala kuhila itractor. Musungu navola mwana uyu ni mudi sana kijira ndaleka isukulu kale. Musungu nagaya. Mundereva navola muheku itest. Musungu navugulu ligale lie virenge vinne nambola vugula itractor yila tsia wungi ku ligale lila ma utsie wingilitse mu istore yila na istore iveye tsifuti kuli 140 vutambi; vayumbaka tsipost iyi ni iyi na istore iyi paga 140. Mwa mukaburu abanga maduma gege na ingano yeye. Musungu ula yenya nzingilitse idambali yi virenge vinne ni itractor na reverse mula paga ku mwisho gwe istore yila na nengola ndio. Lwa ndadukitsa mu navola basi, uyu kutula kalunu ni ass. wovo ku vondereva. Ma ninjaga kuhila itractor nimbeye mwana mukutsutsu. Ndahila itractor na mwishowe ndavitila mu igasi indinyu sana kali mwami Asava naveye kuli meneja we Ihotel inze ndali waiter wu kugavula chukulia. NI mala nimbeye kugasi yi hoteli yila, ndayinzila mu tsihoteli tsinyinge mu kenya. Mwoyo ni gombola lwa nanduki muskulu, ndakanyale vu waiter kuginga itray ni viukulia kogenda mmbandu kweli. Nendola ,ganyalika dave, nimbola inze nzie ku vondereva. Ma nziga vondereva nembola vwene yivwo kali nimbeye musakulu nhyala, kudriver kuli personal driver na nyinzili ku nengonya avana vange kijira masomo gange na manyinge sana dave. Lwa ngiga vondereva, nyasaye nangola malahi nimala kwiga ma ninjaga vondereva. Ninzia ni vondereva kali nimba ku mudriver Kenya bus Nairobi. Nimbila ku nendola iyi itanimalitsa, ilamala. Mbuguli mudoga mukutsutsu. Nimbugula mudoga mukutsutsu ningenda ku nagwo mu tauni ya Nairobi kandi ningilung'anyia nimbola tsigi igasi ya tour. Kwanza ni mba mundereva wa balozi. Ndaginga ndevoha itai ni isuti, ni ibendera ku mudoga. President vaveye especially Moi iye wa ndali mundereva mu madiku gege kijira ni ngekola igasi ye ihoteli, lidiku lilala ndabahatika ni kuvugana na vasungu vandi ni vambola kwenyanga mundu wa kuhila Amereka atsie kwiga igasi yu kuva Hotel F&B yatse kukuyinzila igasi yitu munu kijira kwenya kwiguli ihoteli. Lwa ndaduka ku lilola kuli kivune chu kuhalika or chu kuhila vakali vavili, kutanga ndalola ku musakulu Anyiga; yali ni vudinyu. Ni yenya kulagila vuchima atangili munyumba yu kutanga achungusi alole ,vuvula, paga munyumba ya kavaga anyola vuvula, ma avugula ilavuchi atsia kuvakuba. Nindoloa ni vulahi dave: Ling'ana liu kutanga gadukana mbe vutswa ni jmukali mulala ndegemehe mu wene ula weng'ine, lia kavili; ninduka ku ling'ana nindeva vasakulu vambola kuvalika konyoleka ku mang'ana gavili, mukali uyu yahilwa na ni mukali wi tsimoni shirini, alakoleka mumbalabala hagati, gakolombe olete undi ulikulinda; lia kavaga mukali uyu yasingila, yivula dave, olete undi ajage kwivula ulaitse oveye na vakali vavili. Ndamanya ninduka ku ling'ana dave. Alave yasingila, alave si yasingila; ndahila mukali mulala. Na nyasaye wanyala viosi ni ganyalika aleke mbe ni mukali mwne oyo weng'ine na kumale naye weng'ine na icho kijira kalunu mbeye ni mukali vutsa mulala. Ni mulwale virenge na nyinzila igasi yeye yosi. mulindanga vilivio, si mbulaku nimbenza kuhalika kunyala mwinze mdave, yicho kivune kijira nisula kuhalika ni vulahi dave. Ni heri menye vutsa ndi kuduka inyinga yu kumala; mbuli kuganganyia mang'ana gu kuharika. Ole kivune kuharika koveye nu vudinyu. Niwenyi uhariki, ulaleta mukali undi ave hala na undi ave hala; nutula yila, mufano, kuli kunyi valina nutsiyi kolola mulina wovo, nutula yo genyekanga muhe engoko atsie nayo yengo naginji. Ku lwa utsa nuduka mugeti yila inyumba yu mukali mula yila, yu undi yila; sasa ogotwa engoko iyi nohe mwana ki. kijira lwa mwana avola baba yatsa, sasa kali mukali mukulundu ahenzela ku muliango wu utuliyi yila ove na ki mmakono, mukali muke ahenzela kumanya oveye na ki mmakono. Vuli mulala yenyanga cha uginji mmakono kila kitsie weve. Ma okola tsa avana yava engoko eyo tsi muhcungi, usiuva engoko hasi halwanyi ma avana vajaga kukubanila ku kandi vakali vakubanila ku; lidala lilio liveye ni mirembe dave , kijila valwanila ku cha wali nuginji kila. Ka ni liali ligadasi tsa mwana ula yenya agingi anoho mwana ula yenya agingi; yilio ling'ana liajila nisula nzenya mang'ana ge imarika dave. Na igasi yange lwa ndasome igasi ya professional safari guide yamanya nimbila vulahi sana. Igasi iyi iyo ya ndakayinzila ku madiku gange gosi kandi iyi yakanomba nimba ku ho vulahi kali avandu vasoma vulahi, vaveye ni tsi degree valala kuli Utali college, ninzia kohenza si vambiti ligali dave mwami Asava kijira mbeye ho fair. Igasi iyi yajira ndatula ku mu Kenya muno ndatsia paga Amereka. Ndalonda West Africa ni koyela ku Zaire, Lagos, Monrovia, kuyela ku Abidjan, kutula yo kutsia koyela Dakar. Kutula yo kucrossa Atlantic Ocean igulu vujira mundu wanzimila mu lugendo; ndi kola ndi, genda ndi, moloma ndi. Ndatsia ninzika New York, na nimbugula ho helicopter nimbila Delta, ma ninzia Atlanta Georgia ninduka vulahi ninanga valina vange ni vatsa ni vambokeha mu airport ni kutsia six flats ku iside ihenzanga South Alabama near Canada. Nimba ku yo himbe mieli jiange sita ni inusu, ndasanditsa sana ma mbola sande ndugu Alulu, nyanzi ku liva liolio kutsa kuvugula mang'ana gitu kandi

Education

I believe by name I am the third born in our house. And about education the way I said Macdonald when we got independence that is when I began school in the year 1950. I went to Chamakanga primary school lotego or they call Evojo. I read up to CE (Common Entrance). It tried my best because the colonist could not allow us to educate our self while we were on his farm. When the Kenyans began saying that they want to rule themselves that is when we opened our eyes; the Kikuyu were arrested and taken to jail and I read up to there. I adjusted my education to the elder's education; like the one that we call Gumbaru. I tried and read up to class eight. I left school and started working different works the way you know a person who does not have education does not get a good work to do. I did work when I finished my education. My life and education during those days I went to do Kenya Professional Safari Guide driver. And before I went to receive education for Safari guide when I was in the year 1950 while we were on the farm of a colonist by the name McDonald, I was with a man who was a Tiriki, Mmagetsa of our clan but he grew up in Tiriki, he was circumcised in Tiriki and he had the behaviors of Tiriki. And he was a soldier in the war of the world. And when we stayed with him, McDonald took him and made him the watchman who looked after the farm of maize. The white man prevented us from schooling, I liked walking with him and I carry for him his gun that had two holes while he carried the one with one hole and he shot the monkeys; he used to kill them so that they run away and leave the maize plantation to the forest. I used to follow him so that I carry for him the gun, and he used to shoot with one gun and he exchanges and he had three wives. The elder wife and the younger wife; the elder wife was called Alukalisa. We were a close family and I knew them all, the second wife was called Madendejero, the third wife was called Ahiamunda. Three wives, when we left we worked on a farm very far away and then we return back at 4PM, I was behind this man. And then we go to his older house (the house with the first wife); he used to ask me to accompany him. We used to go with him and he used insist and we get to our home and the white man had given us a farm far away close to the forest where the animals were. And then we go to that home, and then he sits and opens the gun and removes the bullets, and then he keeps at a place in the house, he then takes the other gun and opens it. And then he goes and looks for the baked maize flour that the wife had cooked for us to eat and he finds that it is not there. And then he goes to the place where he was laying his head; he was spreading down the cow skin. He searches and takes his cane, and I am behind him. And we leave and know we are heading to where people have made beer that was taken using traditional straw. And when he enters those women see him and they sit on other men's laps and know they are taking the beer using the traditional straw. When they see the man entering they start running away and he starts beating them with the cane. The second wife receives the cane and she runs away and then he goes to the third wife and canes her also. And he was not beating the first wife, and she shouts and says "Anyiga, don't beat your wives; you married wives to prepare for you baked maize flour; why are you following them and beating them; they have not cooked for you? Come let me go and prepare for you food." And this wife leaves slowly and he didn't touch her; Anyiga was not touching her, she was leading and Anyiga was behind. When we get there the woman takes the cooking pan and puts it on the fire and then she takes big logs and add on the fire that we call in English Acacia tree or a tree with thorns, she used to take dry firewood and puts on fire and within five or few minutes the baked maize flour was ready. And then this woman removes it form the fire and she keeps it on a plate, she keeps the food there. And then she takes her pot that we call Luvindi. She was keeping meat that awe call kihango; the meat that we keep in soot. They were drying it and then they put it on a stick and they keep it on top where there was soot; it can stay for six months when it is dry. She used to remove the leg where she had kept, she has now prepared it with soup and the husband say that she should not leave, and then we eat. And then Anyika takes his tool for beer and goes where the beer was prepared as the wife remains behind and cleans the utensils and she will follow him later; he was not touching that lady (meaning that he was not beating her). And then I come home and look at my father and mother and then I tell father and mother that I will never marry two wives; and then they laugh and they say that this child does not know what he is saying. Mother looks and then she says "why?" and I say Anyiga has beat his wives and I give a story how Anyika beat his wives. And then they ask where he beat them from and I tell them that he found them where they make beer. And they ask if they were all and I tell them that they were all but he didn't touch on the first wife. And they ask me why I was ceasing from marrying two wives. And then I say I refuse to marry two wives because we went to the house and we found that there was no baked maize flour and then we went to the second wife's house and there was no baked maize flour, we went to the third wife and there was no baked maize flour I would like to marry one wife so that she knows when I leave I will be coming back to eat from that house. He left and when he returns he will back here, he doesn't have another place where he will go. And then they leave it and they keep quiet. Another thing that made me from not marrying two wives is because we had some men who like basking on fire in the evening, they were making fire outside in the evening; three men, two or five of them. They come and they say where there is good fire is at Mr. Jacob's place, or at Asava's place or at the home of Lubang'a or Mr. Alulu, and then they come and they sit. I liked staying there and they used to send me for firewood. According to farming in the past people were removing lwumbugu from down. Lwumbugu is what we call in Swahili Isangale; the grass that is growing has roots that are going down very deep. They were digging, removing it and drying it. When it has dried we used to go and bring for the old men and they were using it to light the fire that they were basking on. When they were basking on the fire you hear an old man saying (they begin story), a certain man has married a wife for almost six years without a baby, what do you think we can do? And another one says the man should walk outside (try another woman) so that we know who is spoiled the girl or the boy. That one is according to the culture of the past to prevent the boy from getting spoiled. The way I have heard my brother saying about the person who has not given birth to a baby. According to the culture a boy had to marry and give birth to a baby that he will leave at home, who will also take care of the home. And the old man says, this man was staying for two, three or four years; and you wonder what was wrong; we haven't seen a word. He should be walking outside. And then they call him and they tell him, "are walking outside, you should walk outside, what is wrong with you?" and then this man comes and tell the old man what the old men were telling him, and then it happens that they have asked him to go and walk outside with other girls we see what is wrong with your wife. When the man hears that he goes and start walking outside. When he walks outside there people start revealing that it seems the man has impregnated someone's daughter outside there. When they say that he has pierced someone's daughter's eye it means the he has impregnated her. Elder issues three quarters of them are told through proverbs. When it happens that the child has been born outside there, that girl will not bath that child, she has to bring the report first. This man is the owner of that baby. The women used to ask that he was with her on which day; which month, on a certain day. When the girl gives birth, the day should be in line with the month that she says, that girl where she is at their home she does not bath, she does not bath the baby, she will not buy any cloth and cover that baby. She will take the cloth that she uses and covers the baby, she leaves very early in the morning and gets to the home of the man. And if the mother of the man is there she will tell the son that the daughter of someone has brought a baby, he comes and help her. When that baby is brought according to the culture; the women will take that child and start inspecting her. They look at the hands, legs, and the face. They compare whom the child resembles in that home, they see if she resembles the mother, the father or the child of whom in that home. And then it reach there and they shave her. The man used to give soap; the one in the past had spots; green, white, blue. And then they bring that soap, they put it on the hair and the mother shaves the baby; and then she gives her the name. And then the boy goes and looks for the cloth or the towel that he uses; and then he brings. When he brings he ties it around the waist; then he removes and give the women and they tie it around the baby. When they were tying it around the baby they were meaning that if she was a baby that belonged to that home, she sleeps and if she is not a baby of that home, she go with that towel (die), and then they tie that baby in that towel and they put her somewhere. When that baby goes to sleep she sleeps well. And the mother goes and bath, if there are clothes that she came with she goes and put them on, she apply jelly oil and looks well; she used to apply jelly oil called "Ng'ombe " and she looked fine. And they say, "will they know if the baby is alive or has died because according to the traditional culture if the baby was not of that home she used to die. They go and check on the baby and they find that she is alive." When they found that she has woke up she used to stretch, and that baby is from that home. If she is not of that home she will die or if there was an argument that the baby was not his; he goes and the baby cries; when they chase her she used to get annoyed; the baby used to cry everyday until they say that they are tired. The man thinks about it and then he agrees with the mother. When they brought the baby and they shaved her they used to give her a name, a genuine name, where they have kept her the baby gets asleep. Not just that they used to wash her with their soap, they shave with their razor blade, they take wheat and they make porridge and give her; the culture was like that. If that baby belongs to that home she sleeps. Another thing that I asked the elder men that I was sitting with was why are people marrying two women. They used to tell me and the person who was telling was my father. For me my father died while he was 80 years, when he was old. And he was cooking for mother. Mother when father died she told me the person whom I was named after was my grandfather. He was from east my grandfather had three wives. The woman who came to our hoe was Ilunyu, he was passing by and he heard a baby crying in the banana plantation. He asked what was happening. My mother told him that a child had been born in that home and he asked the gender of the child and she told him that it was a boy. And he said that he was that baby. And they should not give that baby another name, he asked them to call the baby Lubang'a while he was listening and the women did that. They said Lubang'a. That name stuck on me and I was Lubang'a. This grandfather stayed for two or two and a half month and he died. And I remained as Lubang'a senior. When you want to find me well you will find me on the road at Itegero, you ask for the person called senior. The senior Lubang'a is who I wanted to visit him; they will show you my home. And the name of Lubang'a liked me and I stayed with it. I asked and they told me that a man doesn't like to have two wives he marries one wife that he stays with. But it reaches a point and this woman starts going outside. When she goes out and the men seat and discuss, "man come here it seems your wife will leave you on the way. You watch and if you do not watch she will leave you with nothing; you will die without a wife because she is sleeping outside, she is hanging with other men outside and she is not a good wife, when you are there she is yours and when you are not there she is not yours" and then the man looks and he sees that he had already had children with her and if he chase her away how are these children going to be. He thinks of looking for a wife that will take care of him. He goes and looks for another girl and he chase after her and marries her. When he marries another wife and maybe sometimes like for the people in the past they had many land, one is at Mago and the other one at Sabatia, and another one at Wodanga. He asks the elders to allow her wife to go and take care of his other land. And then he marries her and other women say, "You see your behaviors you go and take your position." He asks why? They say because you are walking. And then she changes and she stops going out with other men, she is now good. And this man lacks the word of using to chase her away. And then he now has two wives. Another one marries a wife and he stays with her, she is loyal but she is barren. When old men are basking outside on the fire they say that you should look for the child who look after the home. And then the man goes and looks for another wife and he marries. When you marry another wife and she gives birth to a child and yet you have stayed with her for 5, 6 or 8 years and she was not giving birth God had tied her stomach. And when you see the wife saying that she is not longer a wife there and she wants to leave for example in the bible on the side of Hannah and Peninah, the mother of Prophet Samuel. When the wife insist that she wants to leave; and you stop her and tell her that she is not leaving; I loved you and I married you and the things that are happening in your womb I do not know it is the plan of the lord. You are my wife. And the elders ask him not to chase her away. He should not dare to chase her away. You leave her to be there to prepare beer for people to take and the other one to bare children for you. And then it happens that someone has had two wives. The reason of having two wives in the past for men it was there but these days they are daring. Like saying a bird to dare the mouth. You see it is a small bird in most cases we call it sunbird. And the mouth is far. And it is small. That is why we are saying this one has dared the way a sunbird can dare the mouth. The children of today God has blessed them they have educated themselves and have found work, God has opened the doors for them. For example the way I am seeing you, a boy Alulu, I am seeing that God wants to bless you greatly. One day the word that I am saying you will remember. One day you will here this recording or the book that you'll be reading you will underline these words, you will say that man said God has blessed me. When you see you have succeeded and god has given you wealth, do not change your language, do not change your perception, do not change your behaviors; you pray to God and you say it is true you did your work with the old men, those old men the words that they spoke they left them on the project that we are working on, they leaned where I am. And they really helped. You should be wise because even the things that you are having even twenty girls can run to you; every one of them is saying that man has to marry me. If you are in a hurry you can run and even fall on stones. When you realize what you did you have already lost the way. You should be wise when young people get rich they start looking for girls outside and their eyes get fixed on them he feels that he is better than other boys. You are not better than other men its like when you see a bird that we call Red Bill Ox Pecker. This bird because I have gotten to a word after my education, I began digging the land of McDonald. I dug and saw how they were driving the tractor. After I have dug the farm I used to go where the tractors driver was and he teaches me how to drive a tractor, he could show me how they were putting grease on the tractor's hoes. I learnt those things until I knew how to ride a tractor. That drier told the white man that I could drive a tractor and the white man said that I was very young because I left school long time ago. The white man refused, the driver asked him to allow me to do the test. The white man gave me a truck of four legs and he asked me to go and join to the cabin and then take it to the store and the store was 140 feet above; they have build post and the store is 140. The white man organizes his maize and flour. The white man wanted to teach me the tractor and reverse up to the end of the store and I did that. When I did that he said that from that time I would be his assistant as the driver. I started driving the tractor when I was a young child. I used to drive the tractor and I was going through a tough time chief Asava was the manager of a hotel and I was the waiter who was serving food. I finished when I was at the work of the hotel; I worked in many hotels of Kenya. My heart told me that when I will be old would I be able to carry trays and move around people. I saw it was impossible and I decided to shift and work as a driver. I joined the work of a driver when I am old I can drive, and be like a personal driver and I worked and assisted my children because I didn't have much education. When I finished learning how to drive God helped me and I began the work of a driver. I continued with the work of a driver I even drove Kenya bus Nairobi. I drove and felt that it could finish me and I decided to take a small car. I took a small car and I moved with it around town at Nairobi I changed and started doing the work of tour. At first I was the driver of an ambassador. I was droving in a tie and a suit together with a flag on the vehicle. The president were there especially Moi because I was working in a hotel, one day I was lucky and I met with other white men who told me that they wanted a person that they could take to America to learn the work of a hotel F&B he comes to work here because they wanted to open their hotel here. When I saw the issues of polygamy I first saw it on the old man called Anyika; he had problems. Whenever he wanted to eat food he could first visit the first house and inspect, if it is not there he goes to the third house and if it is not there he takes his stick and goes to beat them. I saw it was not good: the first thing is that I should have one wife and I shield myself there, the second thing; polygamy is based on two principles either the wife that you have married has twenty eyes (meaning that she is adulterous), she can leave it at the middle of the journey, it causes you to marry the one that will take care of you; the third thing is that this wife is standing and she has not given birth to a child, you bring another one who will start giving birth and you will have two wives. I did not meet my answer. Whether she is standing or not I will only marry one wife. And God who manages all he leaves me to stay with her and that is why I am having only one wife. She has feet disease and I am doing all her duties. I am taking good care of her, I do not think if polygamy can work for me, that is the reason to why I am saying polygamy is not good. I better live like that until the end other than thinking of other things of polygamy. Polygamy has issues. When you want to do polygamy you will marry one wife here and the other wife there; when you leave there for example, like for us when you have visited a friend you are given a hen to go with it at home. When you reach at the gate of that wife, and the other wife's gate you wonder that you will give whom the hen. Because when the child says that the father is coming, even the wife looks through the door where you are coming from you have what, the elder wife looks at what you have in your arms. All of them want what you have to go to her house. And then you ask the children to slaughter the hen, you throw the hen down and the children begins to fight over it and the parents also begin to fight over it; your homestead has no peace, because they are fighting over what you were carrying. Even if it was a paper that child wants to carry it and the other child also wants to carry it; that was the reason to why I refused to do polygamy. And I did my education in professional safari guide and it took me well. This is the work that I have done for many years and it did me well and even the people who have educated and have degree like at Utali college, when I go to see they have not left me far same to chief Asava I am fair. This work made me to leave this nation and I went to America. I went through West Africa and we landed at Zaire, Lagos, Monrovia, we landed at Abidjan, we left and landed at Dakar. We left there and we crossed Atlantic Ocean without a tour guide; like this do this, walk like this or talk like this. I went and alighted at New York, I took a helicopter from there to Delta, and then I went to Atlanta Georgia I arrived there well and I called my friends who came to take me from the airport we went six flats on the side that is facing South Alabama near Canada. I was there for my good six and half years, I was grateful and I ay thank you very much Alulu, I like your way of coming to record our words again.