'Elimu Asilia' is the Swahili equivalent for indigenous knowledge (IK). It acts as a common platform where National Museums of Kenya (NMK) libraries working with NMK researchers and volunteers interact with local communities and children in the collection, preparation, preservation, sharing, exchange and dissemination of IK on culture, environment, health and history for the memory of our nation for sustainability and eco-social development. For more, please visit http://www.elimuasilia.org.
Monday 13 April 2015
Kuria and Suba Exhibition Development...
The Elimu Asilia team proposes to conduct research in April 2015 and a workshop in May 2015 which will culminate into an exhibition in June 2015 at Kisumu Museum to formally introduce the Elimu Asilia project to two communities, the Kuria and Suba, based in Western Kenya.
Wednesday 11 March 2015
BI AMIRA MSALLEM AKIZUNGUMZIA HOJA YAKE NA WA KUNGA KATIKA MJI WA LAMU
BI AMIRA MSALLEM |
BI AMIRA MSALLEM AKIZUNGUMZIA HOJA YAKE NA WA KUNGA KATIKA MJI WA LAMU 14TH FRIDAY, 2014 KATIKA MAKTABA- RISSEA
(COASTAL RESOURCE CENTRE CRC - MOMBASA).
Adress: 82412 Mombasa
Email: amira2006said@yahoo.com
SAFARI YA LAMU
Tarekhe ishirini na nne mwezi wa kumi na moja elfumbili na
kumi na tatu niliondoka Mombasa saa tano na nusu nika fika Lamu saa moja za usiku, nikashukiya Sunsail
nikapumzika kitambo cha kwenda kutafuta nyumba niloipo fika kwa mwendani wangu
sihaba nikampata sababu alikuwa safari
na nilipompata akanikaribi na nikaeka mizingo halafu nikenda ni katafuta
chakula cha kujisikiza kwani ulinwengu
huu si sawa kuna matatizo huwezi kumlemeya mtu wa kila kitu.
Amina Musa ana miaka sitini na alizaliwa kipungani na ujuzi
wake alianza na kumzalisha mwnawake bila ya kujuwa alimzalisha mwana mara tatu
bila ya usaidizi wa mtu yoyote lakina alinambiya yakuwa wazee wake upande wa
baba na mama alikuwa ni wahajizi wakandaji watu na huku ni wa kunga na hapo
alipo mzalisha mwana mara tatu akaona afadhali awachane na karai asaidiye watu
kwa kuwapokeya na alipawa kipa baada ya kumzalisha mwanawe na mamake alianza
kumfundisha mambo muhimu maana aliona sasa anaitaka ile shuhuli vile vile vile
alinambiya yakuwa alikwenda hospitali ili atake msaada ya kuwa pakitokeya na
ufundishaji wa ukunga aitwe ili apate ujuzi zaidi na bahati mpaya au nzuri
hakupata ya sirikali bali alipata ya ujarumani na akenda akapata faida zaidi na
wakapawa madawa ya kuzidiya watu yakusanga damu na yakumsaidiya mzazi asiwe na
maumivu na vilevile pamoja na yote atakuwa akiweza kwenda na mzazi wake
hospitali bila ya kupingwa.
MATATIZO YA
MADIKITARI
Nilipo muuliza yakuwa jee madakitari
huwa wana waita wakati ya shughuli za
kuzalisha watu ambao hawa husu?
Akasema la! Hawatuiti maana yake sisi huwenda ikiwa mzazi ametushinda na
amechoka hata saini kutiya huwa hawezi
na ndiposa Dr na manasi hushirikiyana wanapo taka kuwafanyiy watu kupasuliwa
wao huwa wakasema kuwa yule
mjamzito ametiya saini na wala
hakutiya saini bali yuko thieta peke yake na hakuna mtu wake hata mmoja wakushuhudiya ametiya saini au
hakutiya.
Sababu ya pili aliotowa bi Amina juu ya waja wa zito nichakula cha
kutiya rutuba huwa hawapendi chakula cha kisawa sawa na huwa hawana nguvu za kutosha za kupija
kite ili za kusukuma na wakati mwengine
huwa ni muoga ndipo yule dakitari hubidi kumpasuwa kwa uwoga wao.
CHAKULA CHA KISAWAASWA
SUPU YA AINA YOYOTE
SUPU YA MAGUU YA MBUZI
MBOGA
WALI WAMTAMA
KUKU MAPAPAYO/MATUNDA
Lakini wao watoto wa
sasa hawasikizi mtu bali huwa wapenda kula takataka kama viazi vya rojo, bajiya
ukwajuna vitu vya khamidhi vyote ndivyo wapendavyo na udongo hivyo ndivyo
wapendavyo na hali kadhalika lakini ikiwa umewapa wali au supu au kitu chochote
cha rutba huwa hawana hamu nacho kabisa.
KUPASULIWA OVYO KWA WANAWAKE
Nikamuuliza bi Amina habari ya kupasuliwa ovyo ovyo wanawake nikwasababu gani ?
alinipa hoja zake akanambiya yakuwa :
Subira hawana huwa wenda mapema hospitali ndipo wasaidizi ambao ni manasi huwa wakiwatiya
chanda na kupasuwa tupa naunapo pasuwa tupa huwa utungu huwisha na ndipo kisha
huwa wawatiya maji ya utungu na saa nyengine unapo tiwa maji ya utungu huwa
mzazi huchoka akawa hana pumzi ndiposa anapo kuja dakitari huwa akidai mpaka afanyiwe upasuwaji akimmpima atasema ati mtoto amekaa kombo
auhana ndiya ilikusudi ampasuwe naikiwa
hakuna mtu aliyekuja naye au hata
amekuja naye wakiona yakuwa pana utata atajitiya
mwenyewe ili mzazi ndiye ametiya saini
hilo ni la kwanza, lapili manasi hawa
taki mzazi asukume na latatu manansi
huwa wakuwata uchi hawakushughuliki wala hawa kupimi huwa waagaliya sitarehe zao huwa wako nde wazungumza napengine mtoto huwa
amegeuka au yuko mlangoni ukiweta wao huwa wakwambiya bado na tayari mwana huwa
mlangoni mwanamke apija kite cha kuzaa
manasi huwa hawapo chumbani hili piya
la udhi sana na la lanne ambalo laniudhi kwa kuzaa hospitali ni ukisha zaa una
pakuliwa kiuno nikutolewa ile damu ya uzazi ile ukisha zaa mji huwa madakaitari wakupakuwa huwa wa umiza wanawake na wakawatiya ugonjwa na kuwaumiza kizazi .
MJI/MUI
Nilipo muuliza juu ya mji huwa
mwanaufanya nini wakunga wapo maliza
kuzalisha jee munautupa kama mahospitali
, akanambiya laa! Sisi mji twauhifadhi sana maana mwanzo watu wa zamani
walikuwa wakiuzika na kivumbani na chumvi na kisahani cha sini, kile kisahani
huwa akisha zaa na ushamrekebishiya kila kitu
huwa kile kisahani ni nchako wewe mkunga pamoja na leso naunapo zaa
nyumbani hupawa kata hiyo kata ni ya kuzaliya mshika kovu na anapo sukuma na
huku nyuma una mtiliya nguvu ndiyo hiyo leso ni ya mkunga huwa hiyo ni ada yake.
Mji unathamani sana
katika uswahilini kama kama hauna thamani
haunge hifadhiwa na
unapomzalisha mtu huwa ule mji uko kwenye dhama yetu sisi wakunga tunapo kwisha zalisha huwa
tukisha rekebisha mwana hutukuwa ule mji tukenda tu kauzika. Vile vile nikamuuliza jee ukizaa nyumbani
na hospitali wapendeleya wapi? akasema napendeleya nyumbani maana nyumbani ni
raha huwa wasomewa na kupewa subira na
kufinikwa kisawa hakuna mtu wakuku babaisha na kuingiliwa ovyovoyo kila saa
kutiwa mikono nakuumizwa kizazi na
ukisha zaa hupawa uji wamadawa ya
kuondowa kiuno ni mfuko wa kizazi na kisha huwa wapigwa maji ya moto tini
pamoja na mafuta ya simsim na kuwekwa
kwenye kibao na ukakitwa na ukapigwa
ndani ya kizazi yale maji moto na huku wamregesha kile kizazi ili ile damu
imalizike na huwa yatoka mapande mapande
ukicha kutoka chooni hapo una pikiwa uji wa dawa na kumeekwa kitanda cha usutu
na makaa ya moto chini ya kitanda
kujikanze moto mpaka ukupande kwenye
kitwa basi haitmu wiki mbili huwa ume kauka na hurudi kama mwanamwali bado huja
ingiliwa na huwa ukila madawa kama
manemane, Asalai,
Tangawizi na Mafuta kutiliwa kwenye kuku vifaranga pamoja na siki ya mnazi au ya mkoma
lakini watoto wa sasa wataka kizungu hawataki kujipiga maji ya moto,hawataki
kufinika nywele, hawataki kujipaka mafuta na
hajui ni adhari kwao ikifika siku saba huwa watoka nde, utaona watoto kama
hao huwa wamefura uso na nasikiya kuna wengine waliowatembezi huwa wakitiya
vitu katika nafsi zao kama ndimu,majano na hali kadhalika hawajui waumiya ndipo
kukawa na adhari nyingi ya kizazi kama alikuwa mzazi yajiona huwa mwanzo uso
umefura huo waitwa ubiti na tumbo huwa ilimefura kwa sababu hawakufunga mkaja
na kusingwa na vilevile maguu huwa yame wafura kwa sababu
hakunwa uji wa madawa na siki na
mafuta maiti pamoja na vifaranga vya kuku hatari nyengine ni mtoto haja pata
siku mbili huwa yuwaonyeshwa kila mmoja hapo huwa wamdhuru yule mtoto na huwa
hana wanda wala hakandwi na kufukiza vifusha hii ni hatari mmoja lakini tufanye
nini watoto hawatusikizi.
ATHARI YA MTOTO AKIWA KATIKA
ARUBAINI
Mtoto akiwa katika arubaini ataka afitwe sio kila mtu ajae umuoneshe huwa ni miko watka umwmbiye watu
amelala nakila usubuhi umpake
wanda ilikumuondowa hasadi na mato mabaya ya watu na kumkanda kwa mafuta ya simsim basi yule mtoto ata lala mpaka
utamsahau lakini sasa huwambiwa ni mambo
ya kiswahili na watoto watiwa mafuta na harufu nzuri ambapo sivizuri kwa mtoto
nimiko usiku akiliya na huwa watu waovu
wamsikiya na huweza kubadilika mara moja
lakini wapi watoto wasasa hawakusikizi
huwata mwana akaliya na zamani
mtoto akiliya usiku huwa akibebelezwa kwa nyimbo ili sauti yake isipande
huimbiiwa hivi;
SILIYE MWANA SILIYEE MATAMU YA KUKU NDIA ZINA WATU
WATAKUSIKIYA
Basi huwa mtoto hunyamaza
na uwangaliye ulimwengu ulivyo mtoto akikuwa huwa duko kama
vile wazee wao walivyo kuwa washindani.
akasema juu ya madawa nayo ni
1.
Saba ya kwanza amabayo yaitwa fungate kikwao huwa mzazi
hunwa uji wa madawa kama Manemane kwa wiki ya kwanza hutiwa kwenye tupa ya maji
na ikawa ndiyo maji yake yakunwa
2.
Saba ya pili huwa watumiya Tangawizi na Asali na jungu
la moto huwa unakaliya na kufahamiya katika kitanda cha mwakisu
3.
Usubuhi huwa nilazima usingwe uukandwe wiki mbili ndiyo utakuwa sawa .
Na chakula cha rutuba kama vifaranga na mafuta ya simsim na
siki ya mnazi ikitangaywa pamoja huwa
ina nguvu sana katika kizazina mwenyewe mzazi
Asemavyo Amina kuwa wiki mbili huwa mwana mke ashakauka kama
nilivyo sema awali mume akimuingiliya huwa kama mwamzo na mwana mke huwa yu
wangara kabisa arubaini ni ya shaka tuu.
Wasiya wangu ni nawaomba wanawake wawe na subira kwani ukenda hospitali
mapema huwa ukipasuliwa tupa na ukipasuliwa tupa huwa utungu huna tena sababu
tupa huwa inapopasuka huandamana na mtoto na mji pamoja ukiwa utashika haya
basi utafaulundipo wazee wazamani walikuwa wakikwambiya mungu atakuzalisha
patatu ili tupa mtoto na mji
JEE UTAFITI HUU UNA MAANA
Kwa hakika utafiti huyunu una maana kweli maana mambo mengi
ambayo nilikuwa siyajui sasa na yajuwa na unenitowa masikiyo taka kabisa na
vile vile utaweza kutufaa nasisi iwapo sirikali itatupa nafasi ya kuwa pamoja
na kutulipa, na vile vile kutuatiliya huru na upokezi wetu bali wao twataka
waje wasome kwetu.
REHEMA MOHAMMED
BAKARI
AMEZALIWA MASHEMBANI MOKOWE
MIAKA: 49
UYAKETI : WIYONI
LAMU
Tarekhe ishirini na sita nilimuhoji Rehema Mohammed Bakari
katika nyumba ya Dr Haroub Mohammed twabibu na mjuzi wa madawa.
Amesema yakuwa ujuzi wake ni kupima mimba, na nimezalisha
takribani watu wapatao mia tatu au zaidi na toka kuzalisha ni miaka kumi
nanane. Nilipo muuliza dalili ya mimba
una itabuwa vipi? Akasema mwezi mmoja tuu mtu huwa wamjuwa katika kipembe cha
uso pili ni kiuno hufunguka anapoketi huwa kimefunuka tatu ni mabubu au matiti
katika kilermbe huwa vikibadilika na bila kutapika au lolote lile huwa dalili hizi mwanaadamu huwa nazo.
Hapo iwapo mama amekuja kunita huwa na msinga kwa mafuta na kumpapasa
tumbo na mwana kama akiketi ubavu huwa na mtabuwa.
MWANAGENDI AKISHIKWA NA
UTUNGU
Mamake akinita kwenda kumuangaliyayule mzazi mwanzo humkanda,na kisha ndiyo nikatamtambuwa
yule mwana ameketi vipi matumboni, nikimuona ana tafauti nitamtambuwa kuwa
aweza kustahamili au hawezi ikiwa yuko
karibu na kuzaa jee kuza nyumbani au
mpaka twende hosipital naikiwa ni usiku basi siwezi kumpeleka sababu hospitali
ni mbali huwa namfanyiya na mzalisha mwenyewe
Mwana ikiwa ameketi ubavu huwahawezi kugeuka mwanzo ataleta
bega hawezi kuleta shingo na kimkanda nikimuona kitwa kiko juu na ametiu mui
uko tini huwa wamtambuwa kuwa huyu ata pasuliwa
mmaana desturi kitwa huwa tini/chini katika kubishana wakunga wawili
Amina na Rehema mabingwa wawili
Amina akamwambiya Rehema yakuwa yawezekana mtotoakilala kwa
ubavu utamkanda na utamueka sawa lakini Rehema akampinga Amina akakataa kuwa
aweza kukanda nakumuweka sasa Rehema akamwambiya ya kuwa ikiwa mtoto amefika
miezi mitisiya huwezi kumkanda kalekeya lakini ikiwa yuko miezi mchanga kama
sita saba na nane basi huwezekana
ukamrekebisha. Lakini tabu yangu ni watu
hawaniti mpaka siku zao huwa zimetimu tena huwa ana utungu ndipo wanitapo mimi,
rehema akamjibu yakuwa kuna kupindana ni mara moja lakini kuna kukaa ndiyo
huwezi mpaka hospitali. Amina
akamwambiya ,mtoto huwa azunguazunguka na huwa mamba yapaa na miezi ya tisiya
huwa azunguka mpaka aketi mahali pake ndipo anapo keti vizuri na kisha kutowa
hoja wote wawili ikawa Amina akashindwa na akasema kwa hakika hajapambana na
hoja hizo, akasema Amina yakuwa aliwahi kumuona mzazi alipokuwa amempeleka
mzazai wake kwa dakitari kuwa mwana aliketi upande na dakitari alipo mtiya
mkono na kumpima yule mzazi akamuona yakuwa mwana yuko upande mmoja na dakitari alisema mpaka apasuliwe kisha Amina akasema
iwapo dakitari ametukuwa muda ya kumpima yule mzazi huona hawana ujuzi kama
sisi wapokezi wa kinyumba huweza kumtambuwa mzazi kwa dakika ile ile kwa ujuzi
wetu amina ni mkandaji na ni muhajizi ana ujuzi mkubwa sana kwa dawa za miti
shamba na za utwabibu.
Rehema amesema hivi amezalisha mzazi mtoto akiwa ametoka kwa
kitako au kwa bega lakini piya hangezalisha kwa sababu ya hospitali mimbali
sana ndipo humbidi kumzalisha naye kwa ujuzi wake hashindwi kwa lolote kwa
uwezo wa mungu na radhi za wazee, na apenda kuwaseidiya watu kwa sababu ya
kumzalisha huyo mwana na kuzalisha mui kisha nikamzalisha mwana mpaka leo mimi
ni mgojwa kwa dharubu niliyo ipata.
Alizalisha mzazi nikamtoa mui mbele maana alipopata
mimba wazazi wake hakunita kwenda
kumpima basi mumewe alipo nitra nikenda kumuangaliya na nikampima mtoto alikuwa kitwa kiko juu na
nilipo weak vidole nikiangaliya mwana yuko juu na mji uko tini na nikaona
nipate usaidizi huyo alikuwa akiketi naye alikuwa ni tongo haoni nikenda
kwajirani naye alipo kuja alikuwa nikumsaliya mtume na kumpapasa na
hukuakimsomeya nikaona ahh haya hayanifai mimi nataka kuseidiwa yeye anisomeya
ingawa kumsaliya mtume ni sawa lakini natak kusaidiwa mtoto alikuwa karibu
nikenda kuangaliya watu wa boti wakawa wamekwenda baharini kuvuwa basi nikaona
hakuna budi sasa nikapaka mafuta na nikatiya glovu zangu nikalekeya kwa mungu,
mwanzo nika sukuma mtoto na alikuwa ashavunda tupa nikakawana naye ikabidi
nimuweke mkono nyuma nikapata kidevu nikakilemeza kile kidevu na kisha
nikamswarifu kidogo kidogo mpaka akatoka na alipo toka mui ukawa kifuwani na
yule mwana alipo toka akawa hana pumzi maana kwa vile kuchoka na pumzi zake
zikawa ndogo na kwambali hapao ni saa tisiya alipozaa na ikawa siwezi kumpeleka
hospitali peke yangu lakini nilipo ona hali ya mtoto yaanza kubadilika
ikanibidi nitoke naye saa hizoo za satisiya nende naye kwa dakitari nikenda
ibnusina lamu na nikampata dakitari Athumani Vae na akaniseidiya lakini
alipomtiya oxygen alikuwa mtoto akuwa na nguvu tena akfariki na nashukuru
niliokowa ruhu ya mama.
Usubuhi walie ambao hawana mahaba nami wakenda hospitali kumtafiti kumpeleka yule mzazi kumuangaliya kuwa ameumiya au laa, na alipo pimwa akawa hana lolote na dakitari akawambiya sihaba huyu mkunga amewasaidiya sana lakini kama siyeye mtoto na mama wagekufa na nawahakikshiya hakuna dakitari yoyote awezaye kumzalisha mzazi ikiwa mji uko mbele na kitwa kiko juu lakini huyu mwana mke aliweza kuokowa mama na akazalisha mshukuruni sana.
Usubuhi walie ambao hawana mahaba nami wakenda hospitali kumtafiti kumpeleka yule mzazi kumuangaliya kuwa ameumiya au laa, na alipo pimwa akawa hana lolote na dakitari akawambiya sihaba huyu mkunga amewasaidiya sana lakini kama siyeye mtoto na mama wagekufa na nawahakikshiya hakuna dakitari yoyote awezaye kumzalisha mzazi ikiwa mji uko mbele na kitwa kiko juu lakini huyu mwana mke aliweza kuokowa mama na akazalisha mshukuruni sana.
Mzazi wa pili nikaja
nikaitwa kwenda kumuangaliya nilipo mpima
nikamuona yuko tayari kuzaa kukawa hakuna wakati wa kwenda hospital, na alikuwa ameketi na mamake
alikuwa tongo nilipomuuliza taa akawa hana na nilipo mwambiya anipe kijembe
akawa hana na nilipomwambiya nipe pamba akawa hana alghasili hana chochote katika nyumba yake na
hospitali ilikuwa ni mbali na huko
niketiko ni wiyonina mwana ashafika mlangoni nikalekeya kwa mungu nikapija
bismillahi nikamsuka suka na hapo
nikamkumbuka mrehemu mamangu.
Alivyo niambiya yakuwa mwana akija usirudi nyumatiya mkono
ushopowe kikono cha mtoto nami nikafanya hivyo na nikamshopowa mkono wa kwanza
na mkono wa pili kisha nikamshika kifuwa nikamvuta kidogo kidogo mpaka
akalekeya mlangoni hapo mwana akitoka mji uko kwenye upa. Amira akamuuliza mwanamke kama huyo jee alikuwa kwenye dhiki?
Mwana Rehema akasema laa! Hayo ni miujiza ya mungu lakini Amira hakukubali
akamwambiya wanawake kama hao huwa wapatishwa tabu huwenda ikawa mume huwa
atukana na pengine huwa yuwampiga au jamii ya mume hawaketi naye kwa uzuri hapo
mwana Rehema akakubali maneno ya Amira
akasema maneno yako ni kweli mumewe alikuwa akimponda kila siku na
aghalabu mwana mke akipata maudhiko akiwa katika mimba huwa anapata tabu katika
kuzaa ndipo hufai kumtesa mwana mke kwenye mamba.
Nimezalisha mwana pata mwenye kusimama kwa miguu na akatoka
kwa miguu, mwana anapo toka kwa miguu mwekeee mkono kwenye kitwa na umshike
miguu kidogo kidogo mpaka maguu yapenduke kisha umlemeze kidevu na ndipo mwana
hulekeya akatoka na mambo haya yote yakinipata huwa niko pweke(peke yangu).
Mimi mwenyewe nilikuwa na mamba na nilikuwa nimechoka na taka nizae
nanilikuwa nimepitisha mwezi wangu akaja rafiki yangu akanambiya yakuwa amesikiya yakuwa hii zimda ukitiya tini huzaa kwa mara moja
basi nikamwambiya anifanyiye nijaribu hapo nilipotiya hiyo zimda hakupita saa nikenda chuoni nilipo fika
chuoni nikaona nimemwaga maji mengi sana na nikaendeleya kumwaga maji mpaka
babangu wa kambo aliponiona nimelegeya na mamangu alikuwa hayuko yeye akenda
akatwa mkokoteni na akanipeleka hospitali nillipofika hospital na nikawa
naendelya kutowa maji nanilipo kwenda haja ndogo nikawa nimefunga yale mikojo
na nikashikwa na utungu wa kuzaa ikifika saa nane utungu ukanipoteya dakitari
akafanya wasiwasi na akataka kunipasuwa na dakitari akanitowa leba kuniangaliya
na dakitari huyo aitwa Mariga mpaka saa tisiya nikenda nikaoga nikavya nguo
halafu nikamwambiya nasi aitwa Salimu yakuwa mamba hii alonitiya ni mungu
natakaye itowa nimungu mimi kwaheri nenda zangu nikatoka hospitali nikenda
zangu nyumbani. Alhamisi nilitoka
hospitali mpaka alhamisi nikarudi na utungu wa kuzaa na mungu akanizalisha
salama salimini bila ya kupasuliwa vile vile Salimu alikuwako na nikamwambiya
leo ndiyo siku ya mungu kupenda ni zae.
DAWA IKIWA HUNA PUMZI NA
HUKOJOI
1.
KAMULI ASWADI
2.
AKAMULI ABIYADHI
3.
AINI SUUNI
4.
HARUDALI
5.
PEFU NYEUPE
6.
MNAFISI
7.
SANDALI
Dawa hizi ni kwa wanawake na kwa
wanaume mwenye mshipa na kwa mwana mke huwa salama kwenye tumbo na huzaa salama
na ikiwa niko mashambani huwa natumiya dawa za miti shamba kama
DAWA
ZA MITI SHAMBA
1
MSWABIINI
2
MTENDA KINYUME
3
MVUMBANI MKUU
4
MNAFISI
5
MTAPAKIZI
Dawa hizi ikiwa una pumzi na
huhema basi hutuliza na ikiwa mtu ana mshipa wa kiume basi humtuza, na
ukitumiya kivumbani na sukari kidogo ikiwa mama hakoji hukojowa na akazaa
salama
Ukimwanga damu kivumbanni na
mnafisi pamoja pefu nyeupe husangaza damu na hukuzalisha
Mzazi ikiwa hana pumzi za kutiya
kite ukichukuwa maziwa na glucose hupata pumzi. Twamshukuru Helman kwa
kutufundisha madawa ya kila aina.
Nikamuuliza habari ya mji au mui kwa lafidha ya kiamu, akasema hivii
tukisha mzalisha mzazi na tukisha mrekebisha mtoto basi hutukuwa ule mji tukenda tukauzika kama
desturi yetu mwanzo hutukuwa ule mui tukavisha ule ukuvute na unapo zikwa huwa
wazikwa kwa tani na hutiwa chumvi na ivu kaw jili shetani mbaya asije
akauona. Mji haufai kuwamishwa kwa sababu mwana atakuwa duko( hatosikiya
umwambiyalo), na mwanzo eka chumvi kisha kivumbani na kisha uweke mji sababu ya
mbwa asije kunusa na shetani muovu asije
kuramba na akisha kuramba mwana
hudhurika au mama na ukizingatiya mji na mji haufai kutanganywa kuwekwa
pamoja. Bibi yangu amenambiya ikiwa mji
watupwa mbona ukifa huzikwa na ikiwa umeza pata piya mji watka uwe mbalimbali
hauzikwi pamoja
MJI/MUI
1.
MJI/MUI TUPA NDIYO MTO WAKE
2.
MUI NI GODORO
3.
MUI UNA NGUO MBILI HUWA NGOZI NYEUPE MBILI ILE NGOZI HUWA
IMEFINIKA NA YA PILI NA PIYA MWANA AKATI WA KUTOKA MWENYEZIMUNGU HUZIONDOSHA NA
HUWA KAMA HIJABU NA KAMA MWANA MKE NI UPANDE WA SHOTO NA KAMA MWANA MUME NI
UPANDE WA KULIYA NA VILEVILE HUWA NA BERISHITI MBILI, YA KWANZA AKIPASUKA HUWA
NI TUPA NA YA PILI NI MWANA NA YATATU HUWA NI UKUVUTE KISHA ISABU MISHIPA NA
ULE MJI HUWA UMESHIKANA NA MWANA TENA HUWA UKIPELEKA CHAKULA KWA MWANA DAMU
ITOKAO KWA MAMA HUPITA KWENYE MISHIPA IKENDA KWA MWANA NA NDIYO UKAAMIWA HUFAI KULA MADAWA MENGI
HUWENDA UKAMDHURU MWANA.
Amina Musa akasema ya kuwa ikiwa mambo ikawa hupenduka huwa ni
kitu gain? Naye bi Rehema akamjibu yakuwa huwa ni chakula alacho mja
mzito lakini mimi nikimuona mjamzito yuwala udongo humkataza maana si chakula
kizuri huwenda ukamdhuru mtoto kama kunywa maji ya barafu huwa wamdhuru mtoto
huwa na mafuwa ya kila siku pengine na kifuwa kukohowa. Rehema akasema mimi
nilikwenda makadara hospital na nilikwenda kusomeyanilitukukuliwa na Imam
Khalifa na nili keti reef hotel siku kumi na tano kwenda kuzalisha basi sijui
nikawambiye ndani kuna ndoo imewekwa ya mji/mui yatowa harufu sana mpaka
nikaweleza wale wakuzowa mji watu wanapo zaa kesho nikija nikaiona hii ndoo
mutaniona maana ikawa damu imebadilika ikawa yanuka watakosa mabuu na hao ndiyo
wana leta maradhi ya homa na hapa pana
watoto wa changa huwenda wakaambukizwa na ugonjwa. Mwana Rehema akasema yakuwa anasikitika kwa
mambo mengi ya poteya na hatuzinga tii
tunapotupa huu mji khasara tunaiipata kwetu na watoto wetu.
SADAKA UNAPOMALIZA ARUBAINI
Zamani tukisha arubaunu huwa twatindiwa na babangu alipo ata watumwa wake huru ndipo
alipo atakutinda lakini huwa yuwasoma maulidi na ndipo mtoto hunyolewa na
ukamkata kucha na hivyo hivyo kucha na nywele huwa za kusanya zikatiwa katika kisahani na
zikazikwa lakini sasa haya yote yamepoteya hakuna tena ndipo mambo hutupata
katika milango yakilasampuli na mambo yote huwa yatupate kwa pamoja .
KUMNYOWA NYWELE MTOTO MCHANGA
Na kila mmoja huwa na mambo yake kama KIMVITA upande wetu wa
baghan Amira amesema huwa siku ya tatu huwa akinyolewa hutiwa nyele mnywozi
katika kisahani na yule mwenye kumnyowa atazunguka na kile kisahani au kibakuli
cha sini kwa kila aliye muhusu yule mtoto kisha zile pesa zitakuwa nizake kama
kupima nywele na halafu yule mwenye kunyowa atatowa sadaka ya mafungu matatu na
atagaanyiza.
MwanaRehema akasema lau dakitari atanipa mui wangu
nigefurahi sana maana nende nikauzike mwenyewe niliambiwa kuwa nimakosa kutupa
mji maana mwana atakuwa hasiki atakuwa duko, kama watoto wa sasa walivyo hakuna
mtoto hata mmoja ambaye anasikiya yote haya ni shauri ya mui mwana mwanaada
ameubwa na pande la damu na leo sisi mama ndiyo tuna makosa lakini twaandama
magharibi na twapoteya kwa umagharibi mwingi.
Monday 15 September 2014
Indigenous Knowledge in Quail harvest out beats the commercial Quail egg farming
Quails |
In the past three year, some species known to occur and breed only in Uganda and Tanzania have recently crossed boarders and are now breeding in Kenya.
Key example are the Magpie Shrike from Tanzania, Rufous-tailed waver from Tanzania and Weyn’s Weaver from Uganda. The other factor is that due to varied habitats and unique geographical features like the Great Rift Valley, the country hosts a lot Eurasian migratory species.
Kenya has also a richer cultural and ethnic
diversity as result of different groups of people migrating in the country from
other African countries. These groups have evolved with nature and developed
unique affinity with nature for nature. They
value both plants and animals for medicine food and protection against evil
spirits and misfortune. Among the Samburu and the Kalenjin communities, birds
are featured lot in male circumcision preparations. Candidates go out in the forest and bushes to
hunt for the most beautiful birds, among them starlings. They sin the birds
very carefully and are left with the skin and all feathers. Each boy can
collect as many as twenty different species of birds with different colours.
The birds are arranged into a necklace with birds arranged well in
colours. One must be well conversant
with hunting techniques and where to get the best collections, because
different birds are adapted to different habitats, and they behave differently.
The
Luhya Community living in western part Kenya has had a strong affinity to both
domesticated poultry. Both wild quails and indigenous chicken have formed part
of livelihood of the community. Chicken is featured in most of their cultural
activities and beliefs.
Different
indigenous chickens have different play different cultural functions. For
example the traditional chicken with rose on the body (makuti) was used in
cleansing ceremonies to apiece gods. Some chicken found roaming wild were
believed to have been given to those who transported a dead body to destination
of burial, family members gave them a chicken as the transporter left the compound. The chicken was thrown along the
roadside so that evil spirits would not accompany. It was very interesting that
such chicken survived very well in the wild and could not join other
domesticated chickens. Traditional spiritual prayer people were given white
chicken and after offering prayers to community members. Boys were circumcised
at ages between 12 and 15. They took a one healing month in seclusion in a
forest around fig tree with sponsors or a leader who would teach them family
norms and practices. Circumcision is a rite of passage. It was therefore
believed that such initiates would be allowed to take some adult
responsibilities in the community. Such responsibilities were as leaderships
and marriage responsibilities.
They were also allowed to feed on some special
parts of the chicken deserved only for adult males. For example, only married
men were allowed to eat chicken gizzards. The gizzard from single chicken was
not supposed to be shared between two people. This would cause tensions and
even fights. Ladies were not supposed to eat eggs. They were preserved for the
men and children. Any type of ceremony was not was not complete without chicken
meat served with brown ugali from finger-millet and sorghum.
Traditional Hen |
Traditional Cock |
In this community,
different people had specific responsibilities in a society. Such
responsibilities ranged from black-smith, hunters and gatherers, medicine men,
mid-wives, and those who specifically. Hunters and gatherers crawled in
undergrowth of Kakamega Forest searching for mushrooms, dropped seeds and nuts,
fruits, duikers and forest hogs.
Quails are grouped in the same family with the francolins, spurfowls and the stone patridge. Quails are the smallest of the group with extremely shorter tail. They are found hidden in grass and rarely fly, unless flushed out. It arrives with the onset of rains. The calls are so loud that they attract other from far distances. Females reply in response to males. They form trails inside tall grasses and hardly fly longer distances. The Harlequin Quail Coturnix delegorguei referred to as Isindu in single and tsisindu in plural by the Luhyia community living around the Kakamega tropical rain forest in western Kenya is the most common and preferred for food. They are intra-African migrant found also in southern and eastern part Africa. The males like other species of birds have pretty loud and rapid calls that are continuous.
Quail hunters make use of the loud calls to lour quails in their traps. The traps are usually snares made from the threads or hair of the cow’s tail. The hair is tied across the quail path or trails in the grass. To trap the quails, a four meters long strong stick is planted in the ground at the harvest/hunting site. Three quarters high, small cylindrical woven baskets are hanged on the stick and the stick is bending like bow to the ground. Live male quails are put inside the baskets. The quails will sing inside the baskets as they attract other birds from a distance to the snares on the ground in the grass. It is amazing how many birds the hunters can easily trap as the birds in the baskets continue to call. After the harvest, birds are killed and smoked dry to preserve them ready for the ready market. Local hotels, food kiosks and local buyers have a test for these birds and therefore the market is always available.
Quail Farming |
Conservation of wild grasses especially in the
open glades of Kakamega Forest is to the key for the conservation of the
habitats for quails. Since quails are only trapped specialized people in the
community, their sustainability is assured. Because this person knows exactly
when the birds are arriving and when to collect them and where to the market
is. However with the present situation of climate change, which has resulted in
shift in rain patterns, hunters may also have to adapt to the situation with
some alternative focus. Indigenous knowledge has always has always played a
vital role in the local livelihood and when used sustainably, it can lead to
sustainable conservation of the natural environment natural resources.
Research is still ongoing….....
Story by: Titus Imboma
Research Scientist
National Museums of Kenya
Thursday 7 August 2014
Mushrooms and the Iteso, Western Kenya
This is a fleshy spore bearing fruiting body of a fungus typically produced above ground on soil or on its food source.
English name: Mushroom
Scientific name: Agaricus bisporous
Local name: Ebale (Ateso)
Different types of mushrooms:
Russula cellulata(white mushroom) in their early stages of growth as shown below.
Lactarius densifolius mushroom ready for harvest as shown below.
Lactarius densifolius mushroom ready for harvest as shown below.
During the rainy season especially in April, the Iteso of western Kenya are always happy and eager to get the local delicacy of mushroom stew. During this season, most school going children are tasked with the responsibility of picking the mushrooms in the plantations as this delicacy grows naturally. Most of the pupils absent themselves from school so as to pick the readily available source of protein in exchange for money i.e. either for sale or for their families’ consumption. Not only is this task vest upon children alone, their parents also participate in the picking. It’s normally picked early in the morning so as to get a bumper harvest. As the saying goes, ‘the earliest bird catches the worm’, hence the early morning picks.
Mushroom Picking:
Emmy Makoha and John Masika picking mushrooms |
In Teso land, they only pick the edible mushrooms as others are poisonous. They pay no attention to the identification of inedible mushrooms. Some people however described to me presumed characteristics of poisonous species such as a slimy face, bitter taste, bad smell, the prescence of a ring or brown spore dust. Some people pick only those mushrooms which they see monkeys eating, assuming that they are also safe for humans. When going to pick the mushrooms, one has to have a basket and knife. When picking the mushroom from the ground, you first cut off the soil from the base of the stipe. If you put mushrooms with soil in your basket, the soil will drop between the gills of the other mushrooms in your basket, then you’ll l have a lot of washing to do at home.
Preservation:The most common method of preservation among this community is drying in the sun. The sun makes a very effective dryer. The drying does not kill the micro-organisms on mushrooms but makes the substratum so dry that they enter a dormant phase. After drying, they become very hard.
Drying Procedure:
1. Cut into slices about 1/2cm thick and spread loosely on to a mat .To ascertain if they are dry enough, they should make a snapping sound when breaking them.
2. Dried mushrooms are then preserved in a container with a cover to be protected from moisture.
NB: Dried &preserved mushrooms will last until the next mushroom season &can be used after soaking in a small amount of clean water and the same water used in the cooking so as to utilize the nutritive elements that dissolved in the soaking water.
Dried Mushroom
NB: Dried &preserved mushrooms will last until the next mushroom season &can be used after soaking in a small amount of clean water and the same water used in the cooking so as to utilize the nutritive elements that dissolved in the soaking water.
Dried Mushroom
Monday 4 August 2014
Kalenjin Dowry Ceremony
When the groom identifies a girl he will
first go and tell his parents and the parents will inform the elders of
the community. The elders will go deep into the family lineage and see
if they have a relationship or have a common ancestor. If they have a
relationship or come from the same clan they will not marry because it
is considered as a curse by the ancestors.
The groom elders/father will go to the
bridegroom’s home and seek for permit to talk to the family elders. When
they agree on the marriage proposal the bride’s clan elders will ask
from the groom’s family. After one
week they will come with the groom for a show up. On that day they will
come with two sheep and two goats. After a long discussion the groom
will be teased by the bridegroom’s aunts. The bride’s family will be
blessed by the bride groom’s family while the bridegroom will be blessed
by the bride’s family.
The groom elders will ask for the date
of the wedding when they agree for the date the groom family will go and
prepare the wedding and it is usually after two weeks. The bride groom
was not allowed to be seen by anybody who is not her family member.
The Wedding Day
On that day the bride groom will go to
the groom’s home with her family and clan elders. The bride groom will
be taken to the special hut that has been made and decorated by the
groom only.
Meal Preparation
The meals were prepared by both sides.
The groom’s family will prepare the following delicacy: bull’s meat,
sheep, goat and the sour milk. The bride groom’s family will only
prepare ugali made of millet flour mixed with sorghum, cassava and maize
and a special type of beans which is white in color. The
groom and his clan elders will slaughter the animals without even a
single drop of blood on the ground. The bride groom will then cook ugali
for the whole family without any assistance and then go back to the
hut. The groom’s family will prepare the meat.
Purpose of Preparing the Meal Together
The bridegroom and the groom’s family will share things and unite in case of any problem. When
the groom and the clan elder slaughter the animals, blood should not be
poured down that means their love will never break. When
the bride groom prepares the ugali, she shows that she loves and cares
for the family waiting for her and this shows that she will care for her
husband.
Preparation of Sour Milk (Mursik)
First they will need a calabash and then
make a bottle from it. After making the bottle they will then decorate
using beads (sonoey) this bottle (soret) will be passed from one
generation to another.
From time to time during wedding,
initiation or funeral ceremonies they will use the bottle (soret). The
bottle will be washed using a special wood called (siitett) this process
is called siit and the siitett will produce sour taste ash (tei).This
ash is used to speed the milk process of being sour. They will then put
the milk for four days before the wedding day. On the third day they
will remove the sour milk and then siit to kill any micro-organism that
will cause diseases, and then the milk will be good to drink.
The Ceremony
After the preparation the bridegroom
will be given food by groom’s mother and locked up there for the rest of
the day.The bridegroom’s family and the groom’s family will eat in the
same table but men will sit on one side and the children and women
together. They will eat while talking.
They call it a day after eating and the final drink will be for the elders’ from both communities. The
drink (mursik) will be poured in the ground and the rest drunk from the
same bottle. That must be done during the right before realizing the
groom to see the bride.
After the celebration one last ritual
must be done before releasing the dowry , the groom will be taken by the
elders to the hut. The elders will leave the groom to spend the night
together. The groom was supposed to make love to his wife to see if she
is a virgin. Early in the morning the elders and the bride groom’s
family will come and see if their child is a virgin. If so the groom’s
family will release the dowry and some two or three cows for the mother
and a sheep.
If the girl is a virgin the dowry was
paid in half and the other half will be taken every year to promote
family unity. The bride’s family were given twenty sheep, twenty five
goats, five bulls and seven cows in exchange with their girl. The
ceremony will end with songs and dance.
Story Prepared By:
Caroline Jeptoo and Joyline Njeri
Ruaraka High School
Caroline Jeptoo and Joyline Njeri
Ruaraka High School
Kamba Marriage Ceremony
In Kamba culture, the parents were the
ones who chose girls for their boys for marriage. When mature, the
parents examined the girl before accepting her in the family.
Before the marriage a special ceremony
was conducted. The groom and his kin had to throw an important party
known as “ntheo” which was the minimum threshold that demonstrated that
the bride officially belonged to the man she was engaged to. This ritual
is very strict such that when a woman whose husband is yet to throw the
party dies, she could not be buried by her husband no matter how long
they had stayed together and if he wishes to bury her, he would have to
go through the ritual.
The groom had to bring at least three
goats where one is a he-goat which is slaughtered. The kamba people
believe that as the blood spills to the ground the bride and the groom
become officially joined that very moment. The two then share a piece of
soft meat as an oath that they will keep the covenant.
From there the two are free to hold a marriage ceremony whether in Christianity or traditional way.
Story Prepared by:
Onesmus Mutiso, Faith Mutheu and Josephine Kamene
RUARAKA HIGH SCHOOL
Tiriki Traditional Marriage Ceremony
Amongst the tiriki, a luhya sub tribe,
traditional marriage practices occurred after the boy and the girl had
decided to get marryies. Both parents were informed about their decision
and if they were okay with it, the marriage arrangements would start
immediately.
First they would set a day for the dowry
discussion and later they would celebrate and may be the boy would be
allowed to take his wife before the dowry was brought or denied to take
the bride until the dowry was brought.
On the day of dowry discussion, the
groom came to the girl’s home accompanied by his parents, uncles and
friend. He was accompanied by his uncle because they represented the
parents even in the case where one or both of the parents had passed on.
On the other hand the bride was hidden and the parents could attend
the meeting alongside with the aunts and the girls friends.
When the meeting was still going on some
relatives and some friends of the bride’s family would be in the
kitchen preparing a meal that both families and would share if they
reached to an agreement. The traditional meals that were prepared
included, chicken, beef stew, ugali and busaa (a traditional brew among
the abaluhyia).
When the meeting would be almost over
and they have reached an agreement, the girl could be brought in the
open and would happily be accepted by her groom, then the meeting would
be called off and the celebration would start. After the celebration had
ended, the in-laws were supposed to have gone by six o’clock. The boy
would be allowed to go with the bride before the dowry was brought and
they would be packed for some foods by the bride’s mother to the
couple’s, in a basket that would be returned later with some food stuffs
for the bride’s mother.
NB: Usually the bride price was not brought in full so as to cement the relationship of the two families.
Story Prepared by:
Silvia Khatetsia, Hadija Ashuma, Yvonne Jeiza,Salome Macreen and Rose Ondeche
Ruaraka High School
Silvia Khatetsia, Hadija Ashuma, Yvonne Jeiza,Salome Macreen and Rose Ondeche
Ruaraka High School
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