Play time: 51:28 minutes. Recorded in Sabatia, Kenya, June 18, 2014.

Kuhitsa

Herman Asava

Kindu kuhitsa yiki, vandu valange ni tsimbwa kare na tsigitswanga kuli tsinyala kutsia kuhitsa. Imwa yeneyo yigitswanga vulahi samu na yive mwene utsitsanga nangatsio ovetsa noveye ku nende isilaha tsia ogenda ku nangatsio; vutaa, anoho lubanga lulahi sana kutsia ni imbwa yeneyo. Na lwa utula mmba walange ni tsinguvu tsia kutsia kuhitsa tsia wivikanga. Na lwa mutsitsa kuhitsa vindu vila kuli visusu yivi, visungura yivi anoho kindiki tsinyama tsindala tsiveho tsia unyala kwita tsia kulia. Na tsinyama tsinde yitsi tsialange tsa tsia mwita kijira tsiretanga kisirani tsita vandu. Kwalaho ni vilala kuli vinwere yivi, tsingugi yitsi; vindu vila viali viaregela tsimbwa. Na imbwa ya mwatsitsa nayo kuhitsa ni imbwa yi kivune kabisa, imbwa ya vigitsa mang'ana manyinge. Na lwa imbwa yeneyo lwa ihitsanga ololanga sia egenda munzila ni ifunyilitsa. Ku ifunyilitsa uluha umanya ndi imbwa enyoye kindu cha yenyanga yite. na mwa kamala kwita kalunu ndi, mundu utanji kurasa kijira si watsitsa mundu mula kuhitsa dave; mwatsitsa vandu vanyinge. Munyala kutula hano mutsi kutsia paga ihare; paga ikisa yila anoho hayi yila wa mutsia kwenya yo kisusu anoho wa mutsia kwenya yo kindiki. Ma mwa kita kindu chene kila ku mwanyola inyama yene yila muhulitsana samu kuli muva mugisinza kuli muva mugereta. Na vindu vila viveho kuli visero viene via kwakara ku unyala kutsia kolomba mu kali kesero cha kutsia kwivika. Na mundu wala wu kutanga warasa ku kindu chene kila ma kiruha kikutsa anoho vandi vita, mundu mwenoyo yahevangwa mutwi ma kandi ahevwa kiguru ma kandi ahevwa mugongo. Undi mundu si anyala kuvugula inyama yene yila natarasa ku dave; mundu wu kutanga kurasa ku kindu chene kila kali niva si wakwita dave navutsa urasi ku wu kutanga, vandu vandi vatsiyi kwita kindu chene kila, kalunu nive wahevwanga inyama yene yamboye; mutwi, kiguru ma kandi ohevwe mugongo. Lwa utsitsa ni inyama yeneyo yengo, na vandu vene valoli nutsitsa mu lihitsa liene lila, vamanya vakwimbira tsinyimbu tsindahi kabisa tsia kumanyia ndi nangwa uyu yamanya sia vahitsa. Na vavola ndi nanga muhitsi yitsominyangwa mu magela. Muhitsi si anyala kwitsominywa na titi ku inyama yeneyo dave; kuduka ave ni ya kwita inyama yeneyo kwanza na ku nangwa ahevwe litsominywa lilahi ku nangwa kali kesero kituli kwene kula ahevwe alakiviki ku inyama yeneyo ya vahitsa ku atsie kusamba na adeka alie ku. Ku muhitsi ni wali mulahi vandu vakuranga ku vunyinge sana nutsia mu lihitsa liene lila utsie kuvahitsila vindu viene vila. Na vindu viala muno vinyinge vidamanu viruru vilala viali viatihitsa vandu vatavula kutsia ku mu lihitsi liene lila dave. Ku vienyanga vamanye mundu wahitsa ove ni ritimu, vutaa, lubanga yolu ma kandi ove ni kindi kindu kuli kesero yiki cha unyala kwivika ku muvili ghwogo kase kindu kila kinyala kutsa kikuruma kitsa ku yive; nutaveye ni tsisilaha tsiene tsila dave basi ku si utsitsa mu lihitsa dave. Mwalange vandu kali mwatsitsa mmilitu mwe tsinyama tsiala lugano na lugano kali tsingugi. Na ingugi kuduka ku yo kujita gala mang'ana gandi malitu kijila eveye ni mima kuli jiu mundu kandi. Ma kuva nende ya kovola tsinzogu yitsi ma kandi vindu kuli visusu, tsingo ni vindu vinyinge lugano lugano vinyala, kusalitsa mundu. Ku noveye mundu wamanya lihe lilahi samu, umanya wita ku vindu viene vila na nutaveye ni rihe lilahi dave nutamanyi dave, vindu vila vinyala kukwita ma onyola mundu alkutsila mwene mula; tsinyama tsia kumwita mwene mula. Na mmulitu mwene mula lwa mutsitsa mu kandi mutsie kohenza vulahi; mutsie kumanya vindu vila vimanya vitsia kuhanda ku musara iguru. Lwa mutsitsa mwene mula nutamanyi vulahi dave kindu chika tsa ku musara na cha kugwira chenya kikumale. Ni vindu vindi vialaho vaitsitsanga mmalina. Nutatsiyi vulahi dave kinyala kutsia mwilina musi lwa kitula mwene mula na yive oveye imbili si olola inyuma dave ni kindu kila kikwitsumba onyola cha kukuluma cha kakulia. Ku vindu viene vila genyanga utsitsa mwene mula numanyi vindu viene vila ma kandi genyeka ove ku ni wamanya mang'ana ge tsinyasi. Niva kindu chene kila kinyala kiva ni kikuluma nutsiyi mwene mula, umanye ndi nangwa lunyasi ki lwa uva nutumikila ku vindu viene vikuluma viene vila ma yive kandi ove ni tsinyasi tsinyala kutihitsa vindu viene vila vivuli kokolondalonda isa yosi dave. Mundu muhitsi uyu yali mundu wotsominyangwa sana, yala ni tsimbwa tsitsie hango tsie kivune tsinyala kokolomba okolekane ma kandi ove ni kindu chu kukuba kila chu kumanyia ndi nangwa muhitsi aveye nukuba liyoga na vandu vamanya vuyu vahitsa na vandi vandu vaveye yila vamanya ndi nangwa muhitsi aveye yila vetegeke kase vava tsa hivi hivi kindu kila kitula yila kilatsa kwita mundu ku vandu vene vala kimulumi. Ku lihitsa yili liala mu na mang'ana manyinge sana na vandu vatula kare asubui lwa vatsitsa mu lihitsa, si vatula hamugorova dave. Vatsitsa asubui kare vatsie kuhitsa. Ni kindu chene kinyala kunyagula ku vutambi na munyi mukeronda kuduka lwa mukenyola muluhi mwite.

Mundu walange mukevi ni akutsi, vavola vatsitsa kumuta, vakevi vene ivo vatsitsa kumuta mundu mwene ula na viviki tsinguvu tsia yakevera tsiene tsila. Na mukevi mwene ula natsitsa kutevwa ndio nangwa, kuduka vakole ku mima jinde ku jia kukwimbila ni vatsia ku muta. Lita lia vatsitsa kumuta mu kilindwa chene kila, si vamuta kuli vandu vandi vatevwanga dave, mwene oyo atevwanga ku heshima indahi, mu kirindwa chene kila na ave ku handuru. Lwa vilitsa vilitsi na heshima indahi, kuli mundu wakevanga. Na mivano jiene jila kuduka kindu chene cha vimbila chene kila, kuduka vimbe tsinyimbu tsiene tsila ku vunyinge ku nangwa mukevi ula atsie na aveye vulahi samu. Ma kandi midigiru jia vakolekana jila kuduka vave najio, vaduyange hasi vatsia kuta mukutsu mwene ula. Undi mundu watali ni yakeva ku dave si anyala kuta mukutsu mwene ula dave kijira si amanyi sa vatetsa dave. Navutsa vandu vakevanga yivo valangana vavola vatsie kuta mundu wavo, ni vamwimbila tsinyimub tsie vikievo tsiene tsila ni vakuba vindu viene vila via vakevela viene vila. Niganyalika kali mukevi mwene ula vakili kutsia kumuta kuduka vagende ku tsinzila, niva vatsitsa ni vamute kuduka vatakugenda ku kunzila ni vimba ni vakong'onda vindu viene vila, ni vamanya ndi nangwa vandu vamanya ndi wali mukevi muno musatsa kalunu ukutsi. Lwa navavole vakatsia kuta kalunu vandu vateyange vene vala, kandi vakamala kwilitsa kandi vatsie kunzila kandi vimbi ni vivichi vindu viene vila kuli vamanyia ndi nangwa vakata mundu wavo. Ma lilia liavo vamanye vatsie kulila munyumba mwene mula mwu mukevi akutsi. Si vanyala kutsia kulia ichova dave. Ma vindu viene vila via vakevela viene vila vive ku kilindwa vigone ku navatulitse ku mugamba. Si vatulitsa ku ni lwene yilwo dave; kuduka mugamba.

Gavolandi nangwa witsukana kali si luveye luhitsi lweng'ine dave. Nutsitsanga kovole utsitsa kwilwatsa, kokola muyinzi gwa kitamaduni, anoho kubadisa mwana, kulanga mwana lyita, si vavugilanga ove ni mukere wovo. Vavola ndi nangwa utsie ivuli dave; vagaya ndi nangwa ndi nutsia kokola vindu viene vila ma utsie mu vindu viene vila utsitsa koleta baraka indamanu. Ma kandi muyinzi gwene gula si gokoleka vulahi dave. Kali mukevi wa kwa kavola; niva atsitsa kokeva inyinga ye kekevo, mukevi mwene ula si agona mmba mwimwe ni mukere weve dave; vamuhenzera vutsa inyumba yeye, anoho mundu utaveye nu mukali dave anoho wakunzakala, anoho mundu oveye na vandu vahindira; agona vutsa mwene mula kuduka lwa alimara likeva liene lila ku nangwa alilana munyumba yeye. Na vindu viene yivi vikubitsa vandu vanyinge kivi. Noveye kalunu ku miyinzi jia kitamaduni, ogelihe sana ivuli wu mukere wovo; utatsia kusanga nangaye vogono nutsitsa mu miyinzi jila dave kijira ni jia kitama,duni na sijivugilanga utsie kogona ni mukere wovo ku nangwa utsie kokola dave. Ma kandi vigalanga kovola ndi nangwa si mulembana ku ni mundu anoho si okola ku kindu kidamanu lwa utsitsa mu miyinzi jila dave. Kandi si gadukana mutevane na vandu mirembe ovyo ovyo dave; utu;i gukili kale ma utsie kali mundu nakoteva mirembe uvugili vutsa mirembe jiveye ihale lakini kutsia kusingila nangaye nomoloma naye dave; utsie tsa machili niva umanyi utsitsa mu miyinzi jiene jila. Ma kandi mundu wa keva ula yali ni kindu cha kulanga indede. Indede yene ila ni yakamala kohevwa kindu vavika mu indede yene yila atsie kulia na si atsia kulia na avana veve dave, alatsia kulia nu musakulu mwene mwa yagona mmba mwene mula. Ku mundu kuli utsitsa kuvida, okola miyinzi jiene jila kali lwa ndakavola mang'ana gu murimi. Vakovola utsie kwata murimi, anoho kusiena si vavugilanga ove nokoli mang'ana gene gala nu mukere wovo dave. Ma kandi mima jiasulanga mundu oveye kitsili, mundu utivula dave, oveye ni kiguku. Kali ku vakevi vene vala, mundu oveye kitsili si anyala kokeva dave, mundu oveye ni kevere si akeva dave, mwana wi indasimba si anyala kokola ku mima jiene jila dave; vasula vandu vene yava. Kandi mundu naveye mundu murema, si vavugilanga kandi akole ku miyinzi jiene jila dave. Kuduka vahenze mundu oveye mulahi ku nangwa vatsie kumuha miyinzi jiene jila atsie kokola.

Mundu nukutsiywi nukunzakaye, ave naveye mundu mukali anoho musatsa, mundu ukulinda wa muva nangaye ni mundu wa kunzakala ku. Nava naveye mundu musatsa, ahevangwa mundu wakunzakala ku iye umusingila mu mang'ana gene gala gosi, kandi naveye mundu mukali wakunzakala kandi mukali iye umsingila mu mang'ana gene gala gosi. Inyumba yila mundu weyanga mu nafuya vindu ni mukali wakunzakala, naveye mundu musatsa kandi wene ula iye okola gene gala kandi. Na mang'ana mala gaveye ho madamanu ga vandu vitu vakola kalunu, vanyolanga mundu muhindila, vatsia konyola mwana mung'ele vavola mwana uyu iye utsia kumuta anoho asingili namoloma ku manmg'ana gege anoho agingi natsia kuta mu kirindwa; si galange ndio dave. Kuduka ave naveye mundu muhindira iye utsia kuta mundu mwene ula ni vahana ku malago. Na yive nuva oveye mundu oveye ni mima jinde lugano utaveye wi ihiri yene yila dave, si gadukana utsie kuta mukutsu mwene ula dave; yatevangwa na vandu ve inyumba ni ihiri. Na si aveye baba weve mwene anoho amwavo weve dave lakini vandu vi ihiri yeye. Vavuguli ku niva vandu vali mwami, vatsie kokonya lakini si aveye ku mundu unyala kiutsia kotevwa nataveye ni ihiri yeye kumuta dave. Na kandi lwa mundu mwene avola valatulitsa ku lusimbu venya vatsie kuta kuduka vatsie koohenza ku mundu mwene oyo aveye ndi nangwa; muviri gwigwe lusatsa goveye vulahi, anoho anyala kuva vamuvohi itai anoho virato; vindu viene yivio avuli kotevwa navio dave. Atevwe naveye mundu mwere; vamukuniki ku vulahi naveye mwere. Ma vandu vakahenza ku vakamulola kalunu ku vavimbe vulahi samu ku vatsie kuta mundu mwene ula. Naveye mukali, vakali yivo vatsitsa kohenza ku valole akaveye vulahi. Nava naveye ni vindu via yavoha mu kisindi; vitula, niva ni mwigoti yimu anoho mundu musatsa oveye ni itai anoho kindiki kandi vindu vila viosi vituli. Kandi isulwali yu musi uvuli kutsia kotevwa navio dave, kali virato yivi. Ma vandu vala vakucheka vacheka mundu mwene ukutsi ku vatsitsa kuta mu kirindwa ni vamaliyi kocheka mundu mwene ula. Kuli mboye, nuva noveye mundu wi kiguku, wi mima jinde midamanu, kitsili, mundu warema; si utsia kota mukutsu ula dave niva mukutsu ula yali ni mundu wivula ku. Na nava naveye mwana mudoto kabisa ukutsi, vatsitsa kuta ni vakali vene vatsitsa kuta indangu namagomia. Niva mundu ukutsi na saveye wu mugitsi dave, si atevangwa hamugitsi vurungi dave, atsitsa kotevwa mu kivanda kijira saveye wu mugitsi dave. Ni muta hamugitsi hene hala, alamwilana alamumala mugitsi gwosi vandu vosi vakutsa beyi. Mukutsu namaliyi kukutsa, vandu vu lushia ve ihiri vamanya vikala hala vamanya mundu uyu akutsi ndi, naveye mundu wisunji, unweye isumu; mima jiveye jia kokolekana. Wene oyo si avikangwa ku lusimbo kandi si yingilitsangwa mba dave kandi atevangwa mukilindwa direct natula ku musala. Na vandu vatsitsanga kuta vakata mundu mwene ula si vatsitsa kandi mmba mwavo dave; kuduka vatsie kogona ichova. Tsinguvu tsia vali nangatsio kuduka vatsie kwisinga vulahi vatsireke havundu handi vatingila ku natsio mmba dave. Na vandu vateye mundu wiyiti mwene ula, vaheveywe kindu hene hala, si vatsia nacho mmba dave; valila tsa ichova yila ma luva lufweye ma vatsa mmba ni vaveye here ni vuchieye mugamba. Ma vandu vagona hene hala vimbanga vudiku vwene vula vwosi kolomba mundu mwene ula atsie kososa vulahi kuduka lwa navatuli ho mugamba.

Mwima goveho gwa valonda vayava kirindwa. Vandu vala kuli lwa vaveye kugilung'anyia mima jiene jila. Naveye kuli ivulogoli mundu ukutsi ni vata, mutwi gohenzanga imadioli kijira vavola vandu vitu vatula egebeti vatsa yinu; mutwi gohenza wene yila na madako gahenza ivugwi yinu. Na vadiriji kalunu vagilung'anyia kalunu vatetsanga mutwi gohenza idiriji iyi ivugwi; lakini kunyi gitu yinu si galange ndio dave.

Mang'ana gu murimi nutsia kugula, otevelitsanga ha utsiyange kugula murimi gwene gula. Kuli ndakovola kutanga murimi ni mundu mukali ni kindu kilala chere. Lwa utsitsa kugula, genyekanga utsie kotevelitsa vandu vala viluka mu ndi kijira ndi nangwa, vagulitsa kijira ki murimi gwene gula. Niva ni murimi gwa vandu visungila mu anoho vandu vahela mwene mula, kuduka otevelitse ndi nangwa murimi gwene gula haundi vandu vene vala vaganga murimi gwene gula si gwali gwavo dave. Lwa vadukamu vanyola vahelamu ma viruka vavola vagulitsa. Ku na yive utula yila ovola ndi ndakonyola murimi gwanzitsa kugula na ngani ni murimi gwa vandu vahelamu ma onyola murimi gula gwa koletela itabu. Na kandi lwa ovola ulatsia kwumbaka mmulimi gwene gula inyumba yoyo, utsie kumanya ndi nangwa wumbaka hayi. Unyala kuva nutsitsa kwumbaka ku virindwa via vandu vakutsa kale. Mundu utsa kwumbaka ku kirindwa chene kila, onyola mundu wa wumbaka ku wene ula wakutsa ula, ukwilani mmba mumwo, vana va wivula vosi ni vahera mmugitsi gwene gula kijira wumbaka ku kilindwa. Mirimi milala jiveye muno jia vandu vamanya viruka mu vanyoye vudinyu vaveye nangavwo ma viruka vavola nzitsa havundu handi, ma viruka mu. Na valala vavaho vitana mu mugitsi si vahulitsana dave ma liloreka ndi nangwa ni mwamala kwitana ni muveye vandu vi ifamili ndala si munyala komenya hala dave; mumanya mutula hene hala. Na hu musala gwene hu mundu ya kwisungila, misala jiene jila jiosi jimanya jitemwa jitsie kusambwa jituli ho. Vandu vatsi kuta mukutsu mwene ula vadukana vamanulwi vatsie ni kindu cha vamanuliywi. Na vatsia ni kindu chene kila kali neveye engoko, si utsia nayo mmba dave; paga utsie kusiuva mu kivanda, mmulitu, vindu vindi viu mmbulimu vitsie kulia; mutatsie ni vindu viene vila mmba dave, vinyala kumuletela itabu. Na migoye jia mundu yisungiyi ku jila, vamanya vatsia kusiuva anoho kusamba jivuli kuva ku mmba dave. Kali magembe gene gala si gingila ku mmba dave; vindu viene vila kali vinyalika vinyala kuvikwa havundu handi ichova yila ku vutambi vivuli kwingila ku mmba dave. Na vandu vene visavanji amatsi gene gala, gadukana vadahe mu kivanda visavili ichova yila; gavuli kutula ku mmba dave. Gatuli tsa mu kivanda visava ni vatsia. Ku mundu wisunji ula nu mundu wa kunwa isumu ula, vandu vamutetsanga na vi ihale, pana va shimbe dave anoho vi ihiri dave. Niva ni mundu kuli kutula idako yila, mmanya mutumana vandu kutula idako anoho idiriji vatse kuta mundu mwene ula. Lwa vatsitsa kuta ndio nangwa na vasimuka vatsia vavuli kutsia kwingila mu tsinyumba tsiavo dave. Yigo mang'ana ge tsinyinga tsiene tsila. Ku mang'ana gu murimi utatsia kunyagula dave ndakanyola murimi yaha nutatevelitsa ndi murimi gwene yigu mundu ugulanyia agulanyia lkuli ndi nangwa dave. Ma kandi lwa mboye kuli mang'ana gu mundu mukali; lwa utsia kwenya mundu mukali wenya umulete, uta kotevelitsa umanye ndi nangwa umuleta mukali mwene oyo mima jia hango hala jiali ndi nangwa, unyala koleta mukali wali wa vakolana mang'ana madamanu mmugitsi mwene mula. Ise yamukola mukali anoho vwaha yamukola mukali, ku lwa oleta mukali mwene novola ndakanyola mukali na kindu kila lwa ovola mutange livula naye kindu chene kila chilana mmukali mwene oyo; avana va yivula vala kandi vatanga likolana ndio nangwa. Niva ni vandu valumindana, klandi onyola avana va mwivula vala kandi vakola gene gala. Ku kindu noleta mukali, utsie kotevelitsa mima jia hango hene hala; vali kuli ndi nangwa, vaviluka ndi, vaguga vali ndi nangwa kijira kali gaveye mu baibo vavola; vwoni vwa vadada mbika ku avana vavo na vwa katsia ku avana vene vala ni vatavula kolombwa na vandu vala vaveye mu kalunu vavisa mang'ana gene gala valola ndi mwana wavo atsie kuvaletela miandu na ngani miandu jiene jila lwa valeta kandi mwana mukana lwa watsia wene yila si adukana akweve ku tsing'ombe tsilane hango hene hala dave; mwana mukana atsie kabisa afwane kuli musigu wa hango hene hala; atilana ku hango hene hala dave. Na yive mwana muyayi wakola gene gala, gavola ushiole ma kandi utumbaka ku mmugitsi gwene gula anoho kindu kitula ku mukana mwene ula kitakatse ku ulalie ku kindu chene kila dave. Ku mwana mukana wamala kokola mahiolo kuli gene gala, si valetanga vukwi vutsi ku mmugitsi gwene gula dave, kandi si genyekananga amanyikane hayi hayatsia lukali dave; atsie agote kabisa mmugitsi gwene gula. Na yive nowenya koleta mukali, utsie kumanya ndi nangwa atula hayi, kandi mutsie kolola ku vivuli veve, umanye vaveyo mwoyo, mima jie wene yila jiveye kindiki ku nangwa olete mukali mwene oyo. Na nolola mukali oyo ave mukali wovo wa ovola ni wovo kuduka ove ni wakwa mukali mwene ula na vandu vaveho vamanya vatsa vahenza ku mitugo jiene jila mwa kamoloma mang'ana gu vukwi vwene vula, ohenze ku mutugo kandi ing'ombe yene tsia vatsitsa kukwa tsitava ku tsiakalika mukira, anoho kerenge anoho iveye ni imoni ndala. Neveye ijirichi, eve na manege gosi vulahi, neveye ye kikali, eve vulahi samu ni tsimbere tsiosi vulahi. Ku vindu yivi visoi viveye ni mima jienyeka kolonde ku nangwa kove vulahi.

Vandu vene yava vatsi vanyoye vandu vene yava vakoli mang'ana kuli mundu ogoni ku mbotso weve, mwana mukana ula yahaminywanga hango hala avuli kuvba ku ho dave. Na mwana muyayi ula ahevwe kandi malago matambi gayakola gene gala kandi mwana muyayi ula si vovetsa vulahi dave. Na mukana wa atsiyi atsie kabisa na atasiena ku mmugitsi gwene gula dave; vamukunga hango hene hala. Na niva vakwivula mwana, vandu vali va kale vita mwana mwene ula vatsia kusiuva mmagomia anoho mu kivanda kijira ni wi chiko; si vayanza mwana mwene ula anune ku tsimbere tsia nya dave.

Vandu vene nakoli gene gala, valusha vilala hala ma kuduka ashiole atungi mitugu niva ni eng'ombe kuduka ahane, galoleke ndi nangwa mwana mwene amanyikane yavita malago. Na sia ahevwa ku mang'ana kuli gu vwami anoho vusalisi dave; kuduka mwene oyo yigalangwa kijila mang'ana gi mima jiene jila, yavita mima.

Valaho ni kindu cha valanga kekereko. Kekereko kila vavika ku inyumba kwigulu ku kesegese, kindu kimanyia ndi nangwa vandu yava valetana ve chiko. Ku kindu chalange kuli mang'ana ga utamaduni, chigalanga lihera livuli kuvaho; kindu kila kivuli kwilana ku vandu vene vala dave; valanga kare kekereko.

Maendeleo ga ndaleta mu vulogoli muno, viali ho vindu vinyinge sana via ndakola muno nimbeye mu siasa; mang'ana ge tsimbalabala, tsidaraja, tsisukuru, nimbambana nindola ndi nangwa tsisukuru tsiveye muno tsikola vulahi, nimba muno kijira vandu vitu muno si vahevangwa ku eloni dave; vamwamu si vanyolanga tsiloni dave. Ndamanya nimbakonya kuduka nimbatevela serekali ni vatanga liha ku vamwamu tsiloni. Vandu vala muno ni midoga kuli tsibasi yitsi valange ni kindu cha kwalanga TLB dave. TLB yeniyi yahevangwa vahindi na vasungu; vandu valange muno ni midoga jiavo. Ndamanya ni nwana kuduka valuha vanyola vindu viene yivi. Endeve yali ku muno dave, mundu wali ni endeve muno yali W. W. Awori yamihanga western provoince yosi, lwa yatula ku Masinde Muliro yavugula endeve yene yila. Masinde Muliro yamanya nava mundu mudinyu; ndamanya nimbambane naye lwa vamanya ni vavambalitsa western province ma nengonya Musa Amalemba nimukola campaign nanyola endeve yeneyo. Lwa Amalemba yanyola endeve yeneyo yamanya nangonya kuduka ivulogoli kutsia kulanga musungu wa valanga Sir Marco Brandel nakonyola mirimi lugari yila ma kandi Amalemba yamanya nangonya sana kuduka endeve nenyoleka Ivunyore ya Kasakala yamanya navugula, yindi kandi Idiriji nenyoleka yo, kunyi valogoli kuli ndali muno ni kunyi valogoli vamanya vava vu kumalika Otiende navugula endeve yene yila. Ma ndagenda muno ku vunyinge sana ninzigitsa muno mang'ana ge mima muno, kuli mima jia utamaduni yiji na mang'ana gene ga siasa yaga, kali endeve yu vu chairman vwe council yivu vandu vitu vasungu va DC yivo vikalanga endeve yu vu council. Lakini ndamanya ninwana nindola ndi vamwamu vikale tsi council tsiavo kijira maendeleo ge location anoho district galange ku vandu vene, ku kuduka kove ninde mundu wikala endeve yu vu councillor. Ku vamanya vakola mang'ana gene gala konyola endeve yu vu councilor muno vu chairman vwu vu councillor. Ma kandi muno Kakamega yila ndamanya ninzia kutsia nengonya kandi wene yila, hospitali ya Kakamega yila yali nitagenda vulahi dave, ndamanya ni mbakonya kandi vacheka hospitali yene yila nigasa. Imbalabala yu kutula Kisumu kutsia Kakamega iyi vasungu vali valima tsa na ndamanya nengonya inzila yene yila vandu vala vamanya vatungwa vulahi nisingila vulahi, maduka gali imajengo yila ni wambale, vamanya vatungwa vulahi. Ma inze muno ndakaribishanga vandu vanyinge muno, vajumbe vali vi inyinga yene yila, vasungu na vamwamu vandi kuli vali Oginda Odinga, Tom Mboya, Ronald Ngala na vandi vandi vajumbe vali muno vanyinge; vali vaimba heshima sana. Ma ninze mulala wahana mashauri vandu vitu vatsia Lancaster House, ndali mushauri wavo na ndamanya ninduma Mboya, natsia naleta mu Amereka wa valanga Sir Saco Marshall iye yamanya nava adviser wa vandu vitu vatsia Lancaster House vatanga navaha mashauri ku konyola endeve yeneyo. Lwa Kenyatta atula mugati, ninze ndatsia kusala Kenyatta Kakamenga ni yatsiyo na vandu vitu vava vakumusura mu redio. Lakini ndamanya nengonya Governor nende PC vavugila. Ninze wasala Kenyatta ni yatsa muno. Ma vandu vitu vali va kale vene vala vala vabunge vali vamanya igasi ya ndayinzila muno, ma ndagenda muno kuli mushauri wavo. Wa kukuli nangaye samu ni Navwera yaimba heshima yene yila vulahi samu. Na Otiende yakunguha aveye yengo iyi.

Vandu venya kunzita hano vamanya ndamanya mang'ana manyinge sana kijira mu Kenya muno koveye mu ni kindu kilala kevola ndi nangwa noveye mundu wa giligale nutaveye mundu muveshi dave, nutaveye mwivi dave; vandu vitu vakwenya dave. Ku ndakola muno ninze kali endeve yene ya vandu venya kunzita muno yava ndanyola dave, Mudavadi si yenyanga ku vamave vanyole endeve dave. Ku ndamanya ni mbambana muno nengonya vamave vanyola endeve. Na venya kunzita ku Bahati Semo kijira inze kuha ndina vamave endeve yila. Kali lwa ndakanyola muno vu councillor ndali ni itabu enene sana si vanyenya mbe councillor muno dave kijira ndatsia kuvugula endeve yu vu parliament. Ni vanzigala sana vandetela itabu inene, vandu vanondanonda ku vunyinge, watumwa hano kutsa kunzita yali Kibisu. Navugula vandi vandu vatsa navo. Na ninze wakonya Kibisu uyu lwa Otiende yatula ku endeve nanyola endeve yene yila. Ku lulimi lundi loveho vavola kigingi kijira okelomba. Ku vudamanu vwa vandu va ndakonya muno yivo vamanya vanzilana kandi venya kunzita. Kali lwa Kibisu mwenyo ndamushila mukoti, na serekali isuyi ku mugimila liloleka ndi nangwa Kibisu yatumwa na serekali, na Moi iye watuma Kibisu niyatsila ku Mudavadi, kijira vamanya lita liange liveye muno igulu sana. Kandi ku vulimi ninze wali wi kika che igulu sana ku vulimi muno. Valola ndi nangwa mundu uyu kijira va PC vatsa hano, vasungu vatsa hano vamenya hano valola mang'ana gu vulimi hano, viga mang'ana gandi. Valola vasungu vatsitsa ndi nangwa hango hu mundu uyu naye ni mundu oveye hasi. Ku vamanya venya kunzita hano, Kibisu yatsa hano 10:00am mweli 27/08/1983 na vandi yava vatsa hano mu vudiku vatsa kunzingila shimbe 1:00am kijira mang'ana gu kusingila imara, komoloma mang'ana ge Kenya yinu ku gelohitsa eve mu inzila indahi. Kali kuduka na kalunu ndi unyala kuhula Raila aveye nu vusigu muno vunyinge sana; venya kumwita. Noveye tsa mundu wa giligale nomoloma muno oveye ku vudinyu. Noveye mundu omoloma tsa giligale muno oveye ku vudinyu. Mang'ana gatanga tsa inyinga yali ya Kenyatta yali ku, kali mundu wa valanga Kungu Karumba na vanga Ronald Ngala vakutsa mu inyinga yali ya Kenyatta. Ku vusigu yivu ni kindu chamenya vutsa muno noveye mundu wa giligale vandu yava vakwenya dave. Yicho chajira vandu vakola gene gala.

Mang'ana ni gavavikila ku Raila kijira kali tsikura tsiakubwa tsiene tsiavita si tsiali kamili dave; vwivi vwali mu. Mulugulu yila vamwenya dave kijila avola ge ligale. Na Raila yenyanga vandu yava vaha,bane. Nitali makosa gene gaveye mu Kenya muno, Raila yenekanga anyole ku vwamihi kijira baba weve igasi ya yakola yali enene sana ma kandi Raila yakakola igasi enene sana. Mundu nakoli igasi enene kali kuli inze lwa sala muno yilu genyekananga valamba ku igasi enene muno ndava ku mushauri wavo ndakola ku muyinzi mkuno ku manye ndi nangwa ndavalekela kali lwa MUdavadi yanyola muno endeve na Otiende, vadukana vambe ku endeve. Ku mundu uyinzila tsa muno ma utula muno mwere ma venya vakumale muno kijira wakovola giligale. Ku Raila uyu ni muyayi mula wakola muno igasi indahi sana; mwana wi kivune. Na yali ave tsa kondeve miohiga jitano ma alatula ku endeve yene yila. Ku vamuvikila tsa vusigu vwene vula kijira kali Raila lwa yaveye nakili kutsia engereka vava vamuvikiyi vusigu venya vamwite. Ku lwa yakatsa muno kalunu vavola ndi yakatsa na mang'ana gene gala. Na Raila amoloma ndi nangwa kihakika vandu va Kenya vavuli kukutsa dave, vikale vamanye ndi nangwa vandu vakutsa yava, vita yava vatula hayi na kijira ki vita ndi. Upinzani ni vuveye mu, vwononyia kivala dave, ni kuhana mashauri. Ku mundu utitsa vupinzani iye oveye na makosa. Raila aveye tsa vurungi amolome nende Uhuru Kenyatta valole ndi nangwa makosa gatula hayi. Vavole Raila singila lovega yilu na kunyi kusingili lovega yilu; ku vatitsa kindiki. Vakili komoloma nende Raila vamanye yenyanga avavole kindiki da. Ku genyekanga vandu vene yava vikale hala vavuli kovola ndi nangwa Raila iye oleti mang'ana gene yaga dave. Kali vandu vakutsa yava ni vakutsa, kali va Raila vala vakutsila mwene mula. Ku nayite ndi vandu va namuhe tsikura tsia ,mugamba. Ku inze mbika ku Raila ku makosa gene gala dave. Yaga na ga vandu vene muno, kali lwa Raila yaveye nakili mang'ana gali ga 2007/2008, waleta muno vulwani wali vwaha, vanga Robert Ouko vakiutsa muno wali Raila yavita, vanga JM Kariuki yali Raila wamwita. Ku vandu yava vahenze makosa gavo vavuli kuvika ku Raila dave. Makosa gavo vene ga vakola muno, ga viva tsikura, kali ndahandikila Raila ibarua muhiga wa 2005 fwana si yavugula mang'ana gene gala vwangu namnya ndakolola mang'ana gatsa gala dave. Ndamuvola kwikale naye hala, mang'ana gatsa kuva muno madamanu kukili kuduka kuduka ku vuchagutsi vwu muhiga gwa 2007. Ndagenda muno ndatsia kolola Kivuitu ndamuvola makosa gaveye muno, ndava ndakolola mu ofisi ya gavana mbola makosa gaveye muno, ndatsia kolola vanene ve tsikoti muno ni mbavola makosa gaveye muno. Ku inze ndenyanga Raila kove kwikala naye amanye mmbole lwa kutsitsa mu vuchagutsi vwa kutsitsa mu vula, vudinyu vutsitsa kuva mu. Kali vamanya vambikila vusigu vwene vula nitali Raila si yam,anya nananga ku nambola kwikale naye mmbole dave. Inze nyasaye aveye ku inze ambetsa vo profeti ndola mang'ana gatsa. Ku vandu vu muno si venya ku mundi mu profeti kuli inze dave. Kali mu bible gaveye vaprofeti vanyinge vali va kale vitangwa; venyangwa dave. Kali yesu yalondwa kijira mamng'ana gu vuprofeti ni yitwa. Ku inze lwa mbeye muno ndola mang'ana manyinge sana na nimbola mbole vandu kali vajumbe vene vakotovolwa numbola yatse kwikale ku naye yenya dave. Alola tsa ku ndakonyola endeve enene lwa lkufwa. Ku mundu atatsia kuvikila Raila hene hala dave, vandu yava vaveye na makosa gavo vene. Vindu vikoleka muno yivi yivo vakola muno. Ndakulanga vandu vange va county ye Vihiga mugamba kutsitsa kwikala hala na mbeye ni tsipointi tsinyinge tsia ndakolomba kwenya kolombe muno muganda munene sana, gunyala koleta usalama mu Kenya muno. Ku nzitsa kwikala mu muganda gwene gula mbigitse ku mang'ana ga ndalola ku Amereka yila kandi Tanzania lwa ndali yo. Tanzania vali vaimba heshima sana, kali ninze wajila Oscar Kambona lwa vali vakatamana na Nyerere, inze walomba natsia engereka niyiruka mu Tanzania. Ku vusalama voveye muno vwenyanga mundu oveye na utamaduni vulahi samu ku nangwa avole ku mang'ana gene yaga. Kali lwa vandu vavola chairman wa masujaa mu Kenya, vala vaveye na mang'ana gandi madamanu vatia kunanga kwikala navo hala lakini kwikala navo Kenya hala kuli ndikala na vandu vali vi imbili vala, kuli vanga Blandor vatsa konyenya na vanga Ngoya, kulanyola mirembe jiveye muno.

Vananji hala kutsiyi kwikala navo, ndavavola ha makosa gavere. Vindu via ololanga via vwivi vwe tsikura yivu, voveye va makosa manene sana, tsikoti muno tsiveye ni vubara vutambi sana, vulwaye vwene yivu vwaingila mu polisi. Valonda ge ligale dave, venyatsa tsisendi vahevwe. Na vamanya ndi nangwa ulatsia kuvula mang'ana gene gala ndi venyi asoya, vala kulasa; valakwita kase ulatsia kovola mang'ana gavo. Vami vitu va koveye navo, ass. chiefs na chiefs na county commissioners, na vake vaveye mu varahi lakini vandi yava vosi vakwingila mu mang'ana gene gala venya vanyole cha vatumikila. Ku Kenya shimbe three quarters ya vakenya vaveye mu serekali na vandu vaveye mu corruption. Kali vindu viene yivi viakwingila mu vigitsi, mu education, mu makanisa; kali va pastor vitu vatsitsa kusala ku mundu wakwita vandu vamuvola ave nu vulamu vulahi, na mundu oyo yakokola makosa. Ku vindu viveye muno corruption iyo yakusalitsa Kenya iyo wa ololanga nyasaye iye uvanza kisaye chene yiki. Nu mundu wakola mang'ana gene gala niva navola inze mbeye murungi na yakola avola asalwe akolekane, lidiku lilie litsitsa kuduka nakutsi natsie.

Vatumikilanga kali lwa ololanga mang'ana ga IEBC vandu vasingila tsikura wa kolola liyoga liali mu linyinge sana paga na kalunu. Na kandi ndagalola ku inze mwene kandi. Mundu ukutsi wa valanga Mahasi uyu yali magistrate mu koti Kakamega. Lwa yali mwene mula na inze mba ndakuvita tsikura, yamanya namonyela nambola venya vagilung'anyie masandugu venya vahe undi mundu. Muhiga wa 1973, tsikura tsiali muno na ndasingila tsikura tsiali muno tsia vandu vanga Bahati Semo vakuba nende Musa Mudavadi na vandi valimu. Tsikura tsila lwa ndatsia kusingila tsikura tsiene tsila, liloleka ndi nangwa Musa Mudavadi si yavita dave, na Moi iye wali mwene mang'ana gene yago. Moi yali mulina wange lakini nava mu mang'ana gu vwivi; mundu wa yenyanga si yenya undi mundu ambiti mu tsikura tsiene tsila dave. Lwa ndatsia kohenza ku tsikura tsila nenyola Bahati Semo iye uviyi, si aveye Mudavadi dave. Lwa mang'ana gala gatula vatsa vatse kunzita kijira ndakuvula mang'ana gakokoleka wene yila. Ku na mang'ana ga ndalola ku inze mwene kandi, tsikura tsiange tsiamanya tsihevwa undi mundu utavula. Kali mundu mwene ula yamanya natumikila mushahara gwange ku mihiga jitano. Mang'ana gaveye mu kindu cha valanga trust and justice reconciliation, kindu kila chagendi muno ketevelitsa mang'ana manyinge sana, vananga ninzia kwivala vindu viosi nimbana vushahidi wene yila. Vavola kutsitsa kutungwa kijira hasara ya kwanyola muno ikusalitsa muno, paga na kalunu kutula muhiga gwa 2009, kukili konyola ku kindu, vakovola tsa mweli wa Januari, mweli wa Desemba paga na kalunu kukili kolola ku mang'ana gosi dave. Muyayi wa neg wa valanga Dr. Patrick Lumumba yali naveye ku miyinzi jiene yiji kunyi kutulitsa mang'ana gene yaga. Wamanya Lumumba ni mundu wa giligale, vamanya vamulekitsa endeve yene yila, aveye ku dave. Ku muno mwenya mundu wa giligale dave. Ndali mundu wa giligale kijira vavula konyenya muno.

Ngaluka dave. Vasigu vaveye muno kalunu vanyinge sana. Kijira ndasingila ku muno tsikura tsiu vu parliamentary vaisura, ndasingila vu councillor, vaisura; ku si nyala kwilana mu dave.

Vandu vasura dave; vandu munu vainyanza ku vunyinge sana. Three quarters ya vandu muno vainyanza sana; hasa kali mu western province yosi. Lakini vandu vaveye mu vadamanu vala vanyenya dave.

Vajumbe vaveyo yava kalunu vatovoleywe yava vanyala konyenya dave.

Musalia Mudavadi ninze wamulekela endeve yene yila lwa yasingila muno. Na mwene yamanya nambola vuveshi, kuli yenya kwikale naye hala; yamanya nakola ndio dave. Suvili kuduka ave naveye Moi wamugaya anoho vashauri vandi vamugaya. Kijira Moi yali mulina wange kandi sana lakini yamanya namanya mang'ana gange na yenya kondola ku dave kijira yatia nyala kuvugula kisago chu muno ,kijira vandu vali vainyanza ku vunyinge sana. Lwa mbeye muno yilu ndatovolwa kuli chairman wa Western Provincial Language and Oral Traditions Organization. Kindu chene yiki chavunika kalunu keveye mu dave, ndatovoleywe kuva peace committee chairman wa county ye Vihiga, kalunu kindu kila kiveye ho dave, nindovolwa kuli chairman wa masujaa mu Kenya, kindu kila keveho dave. Ole Ntimama wali mulina wange lwa yahula tsa ndakuvikwa ku endeve yene yila kuli chairman wa masujaa, kindu kila chasima keveyo dave.

Serekali ya Kenya katiba yavita indahi sana. Na vandu vene vagivugila vavola indahi. Kijiri kalunu kandi vilana mu katiba yeneyo vononyia kiveye kindiki? Kalunu inze ndi nyenyanga mu Kenya muno niva kunyala kuvugila kuli mukatiba yimu elders council, niva inyala kolombwa muno, itunyilitse mwa mang'ana gaveye muno ilete mirembe muno. Kijira vanasiasa vatsia yo yava vala si vatsila mu inzila iveye inungi dave ilwo lwa olola tsi petition tsiveye muno tsinyinge sana. Vakola vatsia mu tsikoti vandu yava si vavita vulahi dave, kalunu olola magavana gaveye muno ku vudinyu, galondwanga sana navo vagavana vahevwanga tsikura muno, kalunu valondangwa venya vatulitwe ku tsindeve. Vaseneta yivo vaveye nu vudinyu, kali vajumbe vene vaveye ku vudinyu, mundu aveye muno oveye ku mirembe dave; na vake vaveye ku mirembe. Kuli Dr. Bony Kalwale, mundu wa ndaha heshima sana; kalunu vamwenya dave na avola mang'ana ge ligale, si asingila navola pendeleya uyu dave. Marende yali muno mundu we kivune sana naveye speAker lakini kalunu valomba yachiling'ana machili ahera dave. Ku inze mundu wangili naye na heshima ni Lumumba; niva anyala kohevwa endeve muno vwakaveye vulahi sana. Kalwale ahevwe muno endeve, kali vatsia kohenza mu vagikuyu niva vanyala konyola ku. Nitali vagikuyu vadamanu lwa vakolekana vavola ndakanyola mu vagikuyu ma afwane utsia ku mutsihiri tsindi yitsi, vagikuyu vamwenya dave; venya vamwite. Vagikuyu venya ku mugikuyu wa giligale atsie ku tsihiri tsindi dave; yenya apendelee vagikuyu.

Mang'ana ga Moi; yavola lwa yanyola uvwami yavola nafwata nyayo. Moi uyu gadukana amanye ndi nangwa nyayo ya yafwata yene yila yali lugano ki. Vandu vaveye muno ve livugana va ndaganagananji haundi vandu vene vala kulatsia kolola ku nangavo Moi molome nangavo mmbole Moi iganila vwoni vuvwo vwa wavola unafwata nyayo ma vandu vakakutsa muno vanyinge; kali nembeye ndi mwoyo ndali ku listi. Kali Moi aveye ni tsibarua tsiange tsiandavola kusamihane nangaye, kali Kibaki ndamuhandikila ibarua nimbola lwa avugula ndi vu president ahenze kwikale ku naye hala kumale mang'ana gene yaga, Moi akohe endeve mu inzila eveye indahi. Kali Kibaki lwa yanyola endeve yeye si yanyola mu inzila eveye indahi dave. Moi nanyola endeve ndamanya ga Moi yanyola endeve, yanyola kijira mapendeleo ga Kenyatta yenyanga mirimi mu Rift Valley ma nanyola mu vubara vwene vula. Oginga Oginga yalwana mu kivala muno nakonya muno mang'ana gu vwami vanga Mboya, venywa dave. Mboya yamanya niyitwa. Ronald Ngala mundu wali wi kivune muno, yamanya niyitwa. Ku noveye mundu kuli ndakovola lwe imbili noveye mundu wa giligale olonda inzila ya giligale, utsitsa ihale dave, vakolonda kuduka venya vakwite; kase ulavula mang'ana gu munu. Ku niva Moi anyala kuyanza kwikale naye ma mmbole makosa gakoleka muno kijila nuvuguliyi kindu mu vudamanu mu vwivi, kindu kila kitula ho dave paga kemenya mu vandu vatula inyima.

Hunting

Hunting long time ago they had dogs that were taught how to hunt and they used to go and hunt. That dog was trained well and you who were going with them you used to have some of the weapons that walked with; spear, or a good sword that you go with that dog and when you left the house you had good clothes that you were putting on when you go to hunt. And when you go to hunt those things like rabbit or other things there are some animals that you can kill for eating. And other animals you were killing them because they were causing trouble by killing people. We had other like chimpanzee; those things had defeated dogs and the dog that you were going to hunt with a reasonable dog, a dog that has been trained many things. And that dog when you are going for hunting you see the way it was walking on the road and smelling on things. When it smells on things you know that dog has found something that it wants to kill. And when you have finished killing someone begins to shoot because you were not going there one person to hunt; you were many people who were going there. You can leave from here and you go very far away like at Kisaa or wherever where you are going to hunt for a certain animal. When you have killed that animal then you figure out how you can slaughter and bring it. And there are things like the skin that we were getting out of it you could make a skin for putting on. And the first person who used to shoot that thing and it dies or others kill it, that person was given the head, part of the body and the back. Another person cannot take that meat if he has not shot it; the first person to shoot that thing even if he has not killed it but he has shot it first, when other people go and kill that thing. You were the one who was given that meat that I have said; the head, part of the body and the back when you go with meat at home when the people there see you going to hunt, they normally sing good songs for you to show that this one knows how to hunt well. And they say that the hunter is praised by the river. A hunter cannot be praised if he has not killed that animal; he has to kill that animal in order to be praised well so that if the skin was removed he will be given and also given a meat to go and roast from home and eat. If a hunter was good people used to call you and you go for that hunting you go and count those things. And there were many bad fierce things that had terrified people from going to hunt. They wanted them to know that the person who is hunting should have an arrow, spear, a sword and you also have a skin that you are putting on in most cases that thing can come to bite you; if you didn't have those weapons you were not going for hunting if you were many you used to go to the forest that has many different animals even the chimpanzee. And reaching a chimpanzee and killing it was not easy because it has behaviors like a human being. And then we have what we call elephant cheetahs and other different things that can hurt people. If you are a person who knows war well you normally kill those things and if you do not know how to fight well those things that kill you and then you find that someone has died while there; the animals have killed him while over there. And that forest when you are going there you should be keen; you know that those things move and they hide on a tree. When you are going there and you do not know something gets off from the tree and falls on you and it wants to finish you. And there were other things that were going in holes. If you have not jumped well that thing can go to the hole and get out and you when you are walking you are not seeing behind and it can come and eat you. Those things want when you go there you go when you know them and you should also have known things about the herbs. In case that thing bites you when you have gone there, you know the type of herb that you can use on the things that have bite you and then you also have herbs that can scare those things from following you. A hunter was a person who was really praised; he had his fierce dogs that can make you to get mad. And then you should have the thing for hitting to show that you were hunting and the people will know that you are hunting and the people on the other side will prepare themselves if they delay that thing will come from there and kill one person among them and eat him. The hunting had many issues and people were leaving very early to go for hunting, they were not going in the evening. They were going very early in the morning to hunt. And the thing can run for a long time and you just follow it until you find and kill it.

DEATH OF AN INITIATOR

A person who was initiating initiates when he died at the burial it were the fellow initiators who were burying him and they were putting on the clothes that they were using when they were circumcising people. And when that initiator is going to be circumcised they have to do some cultures like sing while they burry him. The way they were burying him in that grave it was not similar the way other people are buried, that one is buried with a lot of respect, in that grave and he should be on the sides. When they cover the grave they cover with a lot of respect like a person who was initiating. And the tool that he was using to sing with they have to sing many songs in order for that person to go well. And the sticks that they had they had to have them, they hit down when they go to burry that dead person. Another person who has not initiated cannot burry that person because he does not know how they burry. But the people who initiate are the ones who are called and told to go and burry that person, as they sing for him the initiation songs and play the things that they were using form initiation. If possible before they bury that person they have to walk on the road, if they are going to bury him they will walk on the road and sing those songs and then they bury him, as they show people that the real man who was an initiator has died. When it will be time to bury they are the ones who do it, again when they have buried they will go on the road and begin to sing in their costumes to show that they have buried their person. And if there is food they will go to eat from the house of the dead person who was an initiator. They cannot go to eat from outside. And those things that they are using for circumcision will be on that grave the whole night and then they will remove them from there the following morning. They do not remove them immediately until the following day.

When you are going for example to preach or do a traditional activity, or to baptize a child, naming a child, they do not allow you to be there with your wife. They do not allow they say if you go and get into those things you are going to bring a bad luck. And that activity will not happen well. Even the initiator when we say he is going to circumcise the children he does not sleep with his wife on that day; they look for a house for him or a person who does not have a wife, or a person who has elder people; he sleeps there until he finish his circumcision that is when he will return to his house. And these things are disturbing many people. When you have cultural activities avoid you wife and do not go and share a bed with her when you are going for those activities because they are traditional and they do not allow you to share a bed with your wife and then you go and work on them. They were also avoiding quarrelling with a person when you are going to do an activity. And you should not greet people anyhow; you leave very early in the morning even if a person wants to greet you just use the mouth and do not stop to talk with her; you go there silently if you know you are going for those activities. And the person who was circumcising had something that we call grasshopper. After he has finished and given that grasshopper he had something that he kept in and then he goes to eat and he was not eating with his children, he will go and eat with that man that he was staying with in that house. A person the way I have told you about land partitioning or if you have been invited to go and show a person where to build a house you should not have slept with a woman. The culture was refusing a person who didn't have a baby or one who is impotent. Even the initiators a person who is impotent cannot circumcise people, a person with breasts does not circumcise, a child born out of wedlock cannot do such activities; they were refusing these people. Again if a person was lame they were not allowing that person to do such activities. Until they look for a good person and then they appoint him to do those practices.

When a person has been bereaved be it a wife or a husband, the person who will take care of you and you stand with should also be a widow. If it is a man he is given a man who lost the wife too so that he stands with him through all those things, again if it is a woman she is given another woman who lost the husband too so that she stands with her through all those things. In that house the person who will be washing things will be a woman, if it a man it is also a man who does that. And there are some bad things that our people do these days, they find an elder person and they look for a young person and they say that he go and bury him or stand and speak about him or he carry and go to bury him in the grave; it was not like that; if it is an elder person it should be an elder person too who goes to bury him and read the laws. And if you are a person with different behaviors who is not from that clan you should not go and bury that person; he was buried by the people of that house and clan. And it is not his father or brother but the people of his clan. They take two people and the chief can come to assist but on burial it is strictly the clan members. And when the person is taken from the veranda now they want to go and bury him they have to see how that dead person is; they confirm his body and dick if it is okay, maybe he is dressed in a tie and shoes; he should not be buried with those things. He should be buried without those things and they cover him if he is empty. When people have seen that he is okay that is when they bury him. If she is a woman other women are the ones who go to see if she is okay. If she has things that she had tied on the waist they are removed or if they are on the neck, if a man has a tie or anything they are all removed. You should not be buried with the pant/boxer, even the shoes. Those people check they check the person who has died and then they go and bury him in the grave. The way I have said if you are a person with bad behaviors, impotent, a lame person; you will not go to bury the dead if he was a person who had given birth. And if it is a young baby who has died the women are the ones who go to burry in the banana plantation. If a person has died and he is not from that homestead he is not buried straight in that homestead, he is buried down near the river because he does not have a homestead. If you bury him in the homestead he will come back to you and finish all the people in that homestead. When the dead dies the luhya people seat together and they find out how that person has died, if he killed himself, has taken poison; there are cultural practices that are done on him. That one is not kept outside the house for some days or taken to the house he is taken direct to the grave from the tree where he killed himself. And the people who go to bury him when they have buried that person they do not sleep in their houses; they have to go and sleep outside. The clothes that they had they have to change and leave them at another place they should not enter with them in their house. And the people who have buried the person who has killed himself they are given something and they do not get with it into their house; they eat it while outside and then they get into the house without anything and they sleep until tomorrow. And the people who are there they sing the whole night to make that person to go well and then they leave the following day. There is a cultural rule followed when you are digging a grave there are people who are changing them. If it is in maragoli the person who has died they bury him with the head facing north because they say our people came from Egypt to this place; the head to face there and the buttocks to face east. The Tiriki have changed they bury with the head facing east but ours was like that.

The issues about land where you go to buy you inquire first the way I told you a land is a woman and it is the same thing. When you go to buy you should ask why the owners are running away and why are they selling the land. If it is a land that people have killed themselves or have perished, you have to ask maybe those people stole the land and it was not theirs. When they get there they realized that they have perished and they run away and sell the land. You come from there and you say that you have found a land to buy and maybe that land people have perished on and it brings you problems. And when you will say that you want to build your house on that land you should know where you are building. You may be building on a grave where people died long time ago. The person that you are building your house on who died you find that he has returned to your house, the children that you give birth to in that homestead perish because you have built your house on a grave. There are some lands that people run away from them when they have difficulties they say they are going away. And some kill one another in a homestead and it happens that if you are from one family and you have killed you cannot stay together; you normally leave there. And at the tree where the person has killed himself from they normally cut those trees and they burn them. The people that bury that dead are supposed to be given something that they are given. And when they go with that thing even if it is a hen they do not get with it to the house; you have to go and throw in the river, forest, and other things from the forest to eat; you should not go with those things to the house they can cause you problems. And the ropes that the person used for hanging himself they normally throw them away or they burn them they should not be in the house. Even those hoes do not get into the house; if possible those things can be kept somewhere else outside there they should not stay in the house. And the people clean themselves with that water, they should draw it from the river and they clean themselves with it; it should not come out of the house. It should come from the river they bath and they go. For the person who has hanged himself or drunken poison, people who bury him are from far and not from near or from the clan. If it is a person from Idako you normally call people from Idako or Tiriki to come and bury that person. When they bury the person and leave they should not get straight into their house. Those are the things of those moments. About the issues of the land do not rash and say that you have found land you inquire first why is the owner selling the land. Again the way I have said about the issues of a woman; when you go to marry a wife you ask about the lady and know the behaviors of the people where she is coming from, you can marry a wife whom bad things have happened at their home. Maybe the father has slept with her or someone else, when you marry the wife you say that you have married the wife and when you want to give birth to children that thing returns her; the children that she gives birth to start doing the same thing again. If people killed each other you find the children that she has given birth to are also doing the same. When you want to marry a wife you inquire about the behaviors of her home; how they were and how they grew, how were their grandfather because it is written in the bible; the sins of the father are keeping it on their children and when it goes to the children and they are not made and the people are alive they hide in order for their child to go and bring them wealth again where that girl get married she should not be paid dowry to bring back to that home; that girl should go away and look like an enemy to that home; she should not come back to that home. And you the boy who did that you should pay a fine and you should not return to that home or anything should not come from that girl and you eat. For a girl who has finished doing such behaviors, they were not bringing dowry to that homestead, where she is married should not be known; she should go away and get lost from that village. And when you want to marry a wife you go and find out where she has come from, you also go and visit her parents, you know if they are alive, how is their culture hence you can now marry that girl. And if you see that wife to be yours and you feel that she is yours you should have paid the dowry and the people who are there do come and they see the cattle when you have spoken about the dowry, you look at the cattle and the cow for dowry should not have a broken tail, or a foot or one eye. If it is a bull it should have its ass, if it is a female cow it should have its entire udder. All these things have a cultural law that we should follow. If these people came and found that a brother had slept with the sister, that girl was taken away from that home for her not to be in that homestead. And that boy was warned and he was not staying there well. And where the girl has gone she was to go forever and she was not allowed to step in that homestead; they were chasing her away from that home. And if they had given birth to a child the people in the past used to kill that person they go and throw her in the river because she is born between relatives; they didn't like the child to suck milk from her mother. The parents if she had done that, in some luhya communities they had to pay fine even if it is a cow, it be open that the child has been known to have disobeyed the laws. And he was not given leadership or asked to pray for someone; that one was prevented because of the thing that he had done. They had something that they were calling a pot. That pot they used to put it on top of the house to show that these people have married and they were relatives. That thing was traditional and it was preventing perishing of people there; in order for that thing not to get back to those people; long time they had the sign.

DEVELOPMENT DONE BY ASAVA

Development that I brought here in maragoli was more I did many things while I was still in politics; the issues about the road, bridges, schools, I struggled because schools were not doing well here and our people here were not offering loan; black people are not having loans. I assisted them by asking the government on their behalf and it started giving black people loans. People who had vehicles here like this bus they did not have something called TLB. TLB was given to the Hindu and the white men; people who had vehicles here. I fought until they got these things. There was no political position here the person who had been W. W. Awori and was ruling the whole of western province, when he left Masinde Muliro took over that seat. Masinde Muliro was strong person and I was with him when they expanded western province and I assisted Musa Amalemba I assisted him to do campaign and he got that seat. When Amalemba got the position he assisted me and we left maragoli and we got a white man by the name Sir Marco Brandel we got land at Lugari and Amalemba assisted me until a political seat was found in Bunyore that Kasakala eventually took over, others were found in Tiriki and we the Maragoli were the last one to get. Otiende took over that position. And I have walked here for a long time teaching about the culture, about the culture and the issues of politics, even the position of a chairman of council our white people are the ones who called DC and is the one that they call council. And I struggled and the development of the location or the district was on the council, we had to look for a person who could take the position of a councilor. They did that and we got the seat of a councilor here. I also went to Kakamega and I assisted there, hospital of Kakamega was not functioning, I assisted them and the hospital began to work. The road from Kisumu to Kakamega had just been dug by the White men and I helped people to be paid well and the road was established, the shops that were in Majengo and Mbale they were paid well. I welcomed many people here, the MPs of that time, the White men and other black people like Oginda Odinga, Tom Mboya, Ronald Ngala and other politicians that were here; they had respected me. I was among the one that advised people to go to the Lancaster House, I was the advisor who sent Mboya, to go to America. The one called Sir Saco Marshall was the adviser of our people who went to Lancaster House who gave them advice on how to get that seat. When Kenyatta was from prison, I was the one who went to pray for Kenyatta Kakamenga he had come there and people had refused him on the radio. But I assisted the Governor and the PC and they accepted. It was I who prayed for Kenyatta when he came here. And our people who were the politicians knew the work that I was doing, I moved here as their advisor. The one that I was working well with was Navwera he respected me well. And Otiende is old and he is at home. People wanted to kill me because I know many things here in Kenya here we have one thing that says if you are a truthful person and not a person of lies, if you are not a thief; our people do not want you. I was working here and even the position that people wanted to kill me I didn't get it; Mudavadi didn't want the Vamave to get the political position. I struggled here and I helped the Vamave to get the political position. They wanted to kill me because I gave the Vamave the political seat even when I got the position of a councilor I had trouble because they didn't want me to the councilor here because I will go and take a position in the parliament. They prevented me and they cause d a lot of problems to me, people that were following me, they were sent here to come and kill me and it was Kibisu. He took other people who came with him. And it was I who assisted Kibisu when Otiende left the political seat and Kibisu took over. There is a proverb that says a stamp makes you to make it. The bad thing about the people that I was assisting they were betraying me and they wanted to kill me. Even when I took Kibisu to the court and the government refused to arrest him is because the government had sent him, Moi is the one who sent Kibisu through Mudavadi, because he knew my name was here and it was high. Even on farming I was at a high position in farming. They saw this person because PC was coming here, the white men came here and they stayed and learned about farming here, they learnt about other things. They were wondering how the white men were coming to the home of this person and he was a person of lower level. They wanted to kill me here, Kibisu came here at 10:00am the date 27/08/1983 and the others who came here to kill me they came at around 1:00am because of standing firm and speaking about the issues of Kenya to make it stand in the right way. Even up to today you hear Raila has many enemies; who want to kill him. If you are a person who speaks the truth hear you are in trouble. These issues began the moment when Kenyatta was there, even the person called Kungu Karumba and Ronald Ngala died during the era of Kenyatta. This enmity is something that is here and when you are a truthful person people do not want you. That is the reason to why people did that. The issues have been done on Raila because the elections that were done were not realistic; it had ridging. Mulugulu is not wanted because he is speaking the truth. And Raila want these people to be united. But the mistakes are here in Kenya, Raila should get the leadership because the work that his father did was great and Raila has also done great work here. When someone does a great work here the way I was praying here they could have given me a great work like even being their advisor and do great things so that I know that I have left for them even when Mudavadi took over the seat of Otiende, they were supposed to give me a political position. Someone works here and leaves with nothing and then they want to kill him because he has said the truth. Raila is a man who has done great work here; a child of value. And he was to be on that position for five years and then he leaves the position. They have a grudge with him even before Raila left to America they wanted to kill him. When he has come back they are saying that he has come for that issue. And Raila is speaking like that to prevent Kenyans from dying; they sit together and find out the people who were killed and the ones that killed them why did they do that and where they are coming from. When opposition is there, does not destroy the nation it is giving your views. The person fearing the opposition is the one who is wrong. Raila is correct to speak with Uhuru Kenyatta they see where the mistakes are coming from and they ask Raila to stand on one side while they stand on the other side; they fear what. They have not spoken with Raila to know that he wants to tell them what. These people should seat together and not say that it is only Raila who has done this. When these people died Raila could have been killed through them also. How can he kill the people that will give him the votes of tomorrow? I am not putting that mistake on Raila. This is from the people here, even when Raila was there the issues of 2007/2008, the one who brought war here was who? Robert Ouko who died here is it Raila who killed him? J.M Kariuki was it Raila who killed him? These people should see their mistakes and stop putting them on Raila. Their mistakes that they are doing here, of stealing votes, I wrote a letter to Raila in the year 2005 maybe he didn't take those issues fast as I had seen the things that were going to happen. I asked to seat with him together because bad things were going to happen before the elections in the year 2007. I have walked here I have gone to Kivuitu and I have told him the mistakes that are here, I was at the office of the governor speaking about the mistakes that are here, I have visited the officials at the court and informed them about the mistakes that are here. I wanted to sit with Raila and I tell him about the elections that we were going to have, problems were going to be there. They kept the hatred on me and Raila didn't call me we sit together I tell him about it. God is with me I am a prophet and I see the things that are going to happen. People here do not want a prophet like me. Even in the bible old prophets were killed; they were not needed. Even Jesus was followed because of prophesy and killed. I see many things and when I call the politicians that we have elected to come and I share issues with them they do not want. He sees that he has found a big position. Someone should not put Raila there; these people have their mistakes themselves. The things that are happening here they are the ones who are doing that. I have called my people of Vihiga tomorrow we are going to sit together and I have many points that I have prepared. We want to make here a big group that can bring peace here in Kenya. I am going to sit in that group and teach them things that I saw in America and Tanzania when I was there. Tanzanians had given me respect, I am the one who caused Oscar Kambona when he had disagreed with Nyerere, I organized for him to go to America and escape from Tanzania. The security that is here requires a person who knows more about traditional culture in order for him to speak about these things. Even when the people say about the chairman of heroes in Kenya, there are some who had bad motives and they feared to call me but we are with them in Kenya but we are together the way I stayed with people like Blandor who came to look for me like Ngoya, we could have had peace here. They could have called me to go and sit with them and tell them where the mistakes are. The issues that you are seeing about ridging have many mistakes, courts here have a lot of lies, and this disease has gotten into the police. They are not following the truth; they want to be given money. If he knew that you are going to reveal those issues about the bribe that he wanted he will shoot you; they will kill you because you will go and reveal about their issues. The leaders that we are having; the assistant chief, the chief and the county commissioners, they are few that are good but all the remaining have engaged into these issues and they want what they can use. In Kenya almost three quarters of the leaders are in corruption. Even these issues have gone to education, in church; even our pastors are going to pray for the person who has killed and they pray for good health upon him, and that person has made mistakes. There are things here corruption is affecting Kenya and that is the reason to why God is asking for that blood. And the person who has done that feels that he is good and he is asked to be prayed for and leave those things, his day is coming and he will die. They are using even when you see the issues of IEBC those people that are standing for elections and that is why you are hearing a lot of noise here. And I have also seen them myself. The person who has died the one called Mahasi was a magistrate in the court at Kakamega. When he was there and I had won the elections, he told me that they want to change the voting boxes and they wanted to give another person. The year 1973, there were elections here and I stood for the elections of people like Bahati Semo voted with Musa Mudavadi and others that were there. Those elections when I stood in charge it happened that Musa Mudavadi had not won, and it was Moi who had those issues. Moi was my friend but he was involved in theft; the person that he wanted he didn't want any other person to defeat him in those elections. When I went to see those elections I found that Bahati Semo was the one who had won and not Mudavadi. When it was known they were to kill me because their secret was revealed. They are things that I have seen myself again, my votes were given to another person. And that person used my salary for five years. There are things about something called trust and justice reconciliation, that organization was moving around and asking many questions, they called me and I went to say everything there and I gave the evidence. They said that we were going to be paid because of the loss that we got here where we were injured, up to today since the year 2009, we have not received anything they are just telling us the month of January, the month of December up to today we have not seen anything. A boy called Dr. Patrick Lumumba he was in position when we were presenting these things. You know Lumumba was a person who was truthful, they stopped him from that work, and he is not there. Here they do not want a truthful person. I was a truthful person and that is why they didn't want me here. I cannot go back to politics. There are many enemies here because I have stood here for the votes of parliamentary. They refused me, I stood for councilor position, they refused me; I cannot go back to it. People have not refused me; many people like me. Three quarters of people here love me; like the whole of western province. But the bad people do not want me. The politicians that are there today who have been elected cannot like me. I was the one who left that position for Musalia Mudavadi when he stood for it. And he told me lies the way he wanted me to stay with him there; and he didn't fulfill it I think it must be Moi who advised him not to do that or other advisors. Because Moi was my best friend and he knew my issues but he didn't want to see me again because he feared that I could be the president here, because many people here loved me. As I am here I was appointed as the chairman of Western Provincial Language and Oral Traditions Organization. That thing has broken today it is not there, I was appointed as peace committee chairman of Vihiga county, today that thing is not there, I was appointed as the chairman of the heroes in Kenya, that thing is not there. Ole Ntimama was my friend and when he heard that I was the chairman of heroes, that thing has stopped and it is not there. The government of Kenya the constitution that was passed was good. And the people accepted and they said that it was good. Why are they going back to that constitution changing it and destroying? Today I want here in Kenya if we can accept elder's council, if it can be formed and look the issues that are here and promote peace because the politicians that are going there are not going there in a right way. And that I why you are seeing that there are many petitions here. They are doing it and going to the court and these people do not pass well, today you are seeing the governors are in problems, they are followed and they are given votes, today they are followed and they want to be removed from the position. The senators are the ones in trouble, even the MPs are in problems, the person that is here is not in peace; there are few who are at peace. Like Dr. Bony Khalwale, a person that I really respect; today they do not want him because he says the truth, he does not show differences to others. Marende was here a very important person as a speaker today they have made him silent. For me the person that I respect is Lumumba; if he can be given a position here it can be very well. Khalwale should be given a position here, even if they can go to the Kikuyu to see if they can find. But the kikuyu are bad when they have found a person who wants to assist other tribes they do not want him; they want to kill him. The kikuyu do not want a real kikuyu to assist other bribes they want him to show favor to them alone. The word that Moi said when he got the position is that he said that he was following the footsteps. Moi should know that the footstep that he was following was of which type. There are people in a group that I thought I can go with them to see Moi I talk with Moi and ask him to repent the sin of saying that he was following the footsteps and many people have died here; even as I am alive I was on the list. Even Moi has my letters that I was telling him to reconcile, even Kibaki I told him when he was taking over the seat of presidency to organize we seat together and finish our issues, Moi to give him the position in a good way. Even when Kibaki got his work he didn't find it in a good way. Moi when he got the position he got it because of the favor from Kenyatta who wanted land in Rift Valley and he got in that trickery. Oginga Odinga fought in this nation and he assisted Mboya, was not needed. Mboya was killed. Ronald Ngala was an important person here, he was killed. If you are a person who is truthful, you do not go far, they follow you wanting to kill you; in most cases you will reveal their secrets. If Moi may like we sit together and I tell him the mistakes that he has done because if you have taken something in the wrong way it is bad, that thing does not go away it stays in the people that are coming after you.