NGOMA ZA KIPOKOMO

 

MAJ. RTD SWALEH ODHA

CELLPHONE NO: 0721 308 594

Email: odhaswaleh@yahoo.com

WWW.mphokomundokom.com

P.o. Box 87440-080100

Kiembeni Estate – Mombasa

UTANGULIZI:

Mila ni kiungo muhimu katika maisha ya mwanadamu. Kwenye kunga ya maendeleo, mila ilipachikwa miongoni mwa elimu, dini, afya, ulinzi, ukulima na mazingira; yote yakiwa chini ya mwamvuli wa nguzo ya kijamii, mbali na kiuchumi na kisiasa. Kati ya viungo vyote hivyo mila, ndiye uti wa mgongo na kidhibiti mwendo cha jamii duniani. Hivi kwamba jamii ilipaswa kuendeleza sera yake kijamii kwanza ndipo itambulike kiuchumi na kisisa. Mfano ni Uchina, ilipata jina kisisa baada ya kumiliki barabara ukulima. Japan na teknolojia viwandani kwenye sera za kushindana kukuza vipawa viliwafanya wenyeji kuwa matajiri kiuchumi. Milki za Uingereza na sera zao za utawala wa dunia ni mfano tosha wa kijamii. Marekani haikubaki nyuma kwani kila mielekeo yao ya muungano wan chi hamsini ziliipa nguvu nchi nzima kwa ujuzi tofauti tofauti. Kama mzungu alizunguka kutalii ili aendeleze utafiti wake , naye mwarabu vile vile aliishi kwingi kuzabuni ili biashara yake inoge; biashara ni kitengo cha uchumi lakini tabia yake si siasa bali ni kunga ya kijamii. Kwa jumla, mtu kuendelea kwa vyovyote vile ni sharti mila. Na hivyo basi bila ya mila, pana ila. Ndiposa kauli ya ,’Mwacha mila ni mtumwa’’ ikaja. Mtu mathalani hakupiga kura kuzaliwa

alipozaliwa. Na pindi ukizaliwa Mpokomo huna tena hiari ya kuchagua eti ugeuke na uwe Mkamba. Upende au usipende huna budi, utabaki kula, kuvaa, kufurahi, na kuhuzunika.

NYIMBO BILA NGOMA:

Mpokomo pia yuko na mila zake. Aliimba na kucheza. Aliimba nyimbo za furaha na za huzuni pia, kwa sababu nyingi tofauti tofauti. Kwa mfano, Mpokomo aliiimba Gassa/Kittoko bila ya ala yoyote ile ya muziki, Aliimba bila ya kucheza na akiwa chini kitako au kalala chali, hakusimama wima. Alikiimba kittoko hicho aidha kutahadharisha kwa mfano (Jihadharini-Mende), Kejeli kwa mfano (Ningali Kijana-Mende), Mapenzi kwa mfano (Together- Dr. Niko)na Hamasa kwa mfano (Wanawake wa Ndera- Ise Viera). Nyimbo za aina hii huimbwa wakati wowote hasa usiku. Na washiriki ni waume akiwepo mwana dada fulani pengine bibi wa mmoja kati ya waimbaji tena mraibu wa nyimbo kama hizo. Hapa ni furaha tupu. Kwani nyingi wa nyimbo hizo ni tumbuizo sana mume kumuimba mwanamke akimsifu, akimsibu na kmuumbua watu wasikie urembo au ila yake muumbuliwa huyo pasina mwenyewe kuwepo.

Kkosa ya Dani ni mchezo wa watoto wa kipokomo ambapo ngoma haikutumika. Michezo mingine ni watoto wa kike mingine ya kiume na mingine iliwajumuisha wote. Mfano :

Majjilingao-Mchezo wa watoto wanaposhikana makundi mawili wakipishana, wanapita kwa watoto wawili walioshikana mikono wakiweka mtego wa kunasia   huku wanaimba usiku;  -Haijjafiiko? He! He! e!  -Majjilingao ho ho lingo, majjilingao kittattafule.  -Ngao ya mabombwe, fumo ddyakuttora.

Mpesi-Mchezo wa watoto wanapoketi chini na kufanya dori, miguuni pana kitambaa kinazungushwa huku na huko kushoto kulia na nguo imefunika gubi gubi mwanzo wa kiuno kukiimbwa usiku;   -Mpesie, mpesi karitto, ikiya wenye bbabbaa.

Kode-Mchezo wa watoto wa kike wakichimba kishimo ardhini na kuweka mawe. Hurusha moja juu huku wakitoa na kusukuma zingine ndani kulingana na hesabu ya anayecheza bila ya kuimba.Mchezo ni wa mchana.

Tteba-Mchezo wa watoto hasa wa kike wakichora miraba ardhini kiasi cha wachezaji. Kipande cha mawe hutupwa kinyumenyume na kikiangukia chini ni,’tteba’, mchezo huanza kwa kurukaruka kutumia mguu mmoja mchana.

Pofu-Pafle-Mchezo wa watoto wakifukuzana majini aidha mtoni au ziwani. Ni wimbo alafu mbio wakipiga mbizi,mbio na kachombe kwa wimbo na kushangilia hasa nyakati za mchana;  -Pofuo-Pafle, Ddya mama- Ee, Aniaggiye-Ee,Ddyakwe!

Kinu Kya Hawito-Mchezo wa watoto nyakati za usiku wanapojilaza kwa amri ya mmoja wao, Ngalingaliee!; Wanalala macho juu, wakinyoosha mwili mzima:   - Kinuo kinu kya Hawito,kya mchelechele bbwoya bbwoya. –Mwezie-ee! Ee!,mwana chingicha mwana e mwana chingicha.   -Chiko chikoo! Haya.

Fiche (Rare)-  Mchezo wa watoto kufumba mkono nyuma migongoni na kuwambia wenzi wao watambue walichoficha kuwa kikulia au kushoto.                                                                                                                               

Chio-Mchezo wa watoto usiku wakifukuzana kwa zamu huku mmoja kafungwa kitambaa cha macho asione na kwa nyimbo;- Amfu kattuttu- ttuttuya, Nije ne fumo nije ne ttora? Njo ne fumo. - Chio kafwe macho, chio kaona.Huyo mhangaisheni huyo.

Msupepe-Mchezo wa watoto wa kupesapesa miguu hasa wanawake wakichuchumaa wawili wawili huku wamegeukiana wakiimba na kupigapiga mchanga kwa mikono yao yote;  - Msupepe mchanga moto kwauona.

Kinamddabbe-Mchezo wa watoto wakikimbizana ndani ya maji, nje na kwenye nyumba inayojengwa, hasa nyumba ya miti miti.Mmoja anafuata mwingine amguse huku wakiimba;
- Kinamddabbe, unakyo-anakyo.Mbio…..!

Akosee- Mchezo wa watoto mchana kwenye dori hasa wanawake. Wanapokezana viguguta  wakiimba;- Akosee nyaa zipho hamkuna mongo wa nyama. - Hoo hohoo Maramba kachi mwayano maramba. - Mamo niphe yukombe nikadye marikka nyamo.  - Kkosao mfunyeni kakosa.

Tandaule-Mchezo wa watoto wakinyoosha miguu wakikaguliwa kwa nyimbo;-
-Mosia tandaule nyota kwa mlima katiti simbanyo naiya kwa ngombe bburanyinga ho!.Ngombe zenu bburungale kwa jili kwa ngombe. Mwananimbwa bbwa, maddindye ho, mwananimbwa bbwa!      
-Moja na moja tandaule kwa magguyu ggwanya ggwanya, madindye hoo mwana nimbwa bbwa bbwa bbwa!                                                                                                                                                     
-Koko kokoya na malugga sangarse mumina. Mumino washindi shindi kajja waddoddo rubbesa. Abbo, kalimaddo, manguddo, ttalabba.                                                                                                          

-Bbocha karara, magguyu chingicha, maneno mabaya, ttumbaku na nusu, nusura fwe!                                                                                                                                                                       
 -Dangulo dangulo, he ntanta yuwa, he yuwa yuwa mai, he mai mai kulotta, he kulotta kulotta simba, he simba  simbaegguru, he gguru gguru kongwe, whende kwa vironda.

Kwa nyingi nyingi- Watoto bado wakiwa kitako na miguu yao wameinyosha. Mwenye kuhisabu na aliye kiongozi anapitisha mkono na kuitingisha kofia ya goti.                                                                                                                                 
 - Kwa nyingi nyingi kwa nyingi nyingi,kona unazimbika seggera unga, kuko kumbika kumbuka kwa nyingi nyingi. - Nkuruttume nyade, saanga nyade.  - Ggumbu ggumbu ggumbu sole!

Dangalola-Huu ni mchezo kama kinamddabbe, watoto hufukuzana kwenye uwanja bila ya kwenda mbali. -Daanga loola-Samakia. Daanga loola- Samakia. Hasina nampata- kwampata. Hasina nampata-kwampata.

Addirise kiguyu-Mchezo wa watoto usiku wakishikana kwa pamoja na kurukaruka kwa mguu mmoja huku wakiimba;- Addirise kigguyuo e nangere, addirise kigguyu ajjeanisehe nangere. - Mwanahajjuyu ggoneyea keso maggura haonana.

Mwaraggidde- Mchezo wa watoto wakiwa chini kitako. Makundi mawili wamefuatana kwa mlolongo na kiongozi wao akimlenga kwa bunda la nguo amchukue kila anayempiga.Wengine wakijificha nyuma ya mgongo, huku wanaimba; - Mwaraggidde- buu, mare hekaani-hekaani

Piropiro-Mchezo wa watoto:  -Piropiro chamara, asiduna nayawe.   -Ggoromicho ee! Micho, koonde na konde

Kwangure mongo- Mchezo wa karibu kumalizia michezo wakati wa usiku watoto wanasinzia ishara ya, ‘twende tukalale.’ Mistari ni miwili na kila kalabba watu wawili hutawanyika na kutoka mistari yao upande upande na kwenda kwao;
- Kwangure mongo, haya. Mwanangu kalabba kalabba, haya.
- Mwanahajjuyu ggoneyea keso maggura haonana.

Ngware ni nyimbo za Kipokomo za dini kwa ndugu wakristo hasa wa chini- (Milanchini) Tana Delta. Huimbwa pia bila ya ngoma. Na sana, ni katika kusherehekea siku kuu ya Krismasi na mwaka mpya. Huimbwa usiku wa kuamkia tarehe moja Januari na washiriki ni wake kwa waume. Mfano wa nyimbo ni (Nilekeze Pwani) na (Naikurubia).

Mattalili huimbwa bila ya ngoma na ndugu waislamu wakati wa kuomboleza mtu akiaga na kabla ya kuzikwa. Wanawake huizunguka maiti ikiwa kitandani na hata wakiwa nje ya nyumba huku wakilia. Pindi mtu akifa iwe usiku hadi mchana mpaka azikwe, basi ni nyimbo tu za  huzuni.

Himatta ni nyimbo mashambani wanawake au waume wanapokutana kwa kulimiana. Ni jembe nyimbo. Mfano (Kirura Ami Saduna Kirura).

Funya ni nyimbo isiyo na ngoma kwa akina mama wapokomo. Mtu akiasi au kuwakosea wanawake, aidha sheria zao kuvunjwa hasa na waume, wanawake hujumuika kwa kumlipiza kisasi kwa kumkwangura kwa makucha au koa za mtoni. Humwimbia nyimbo za kumuapiza na kumlaani huku wakilia kwa mfano (Whendeni wake whendeni) na (Kahuddawia).

Yavia  ni hali ya kumtoa kipusa na kumkubali katika hali ya umama. Kwamba sasa ametosha kulea mume na nyumba yenye watoto. Kwamba akubali pia kujihusisha na hali ya maisha kwamba aliyekuoa amekuchongea. Nyimbo zake ni;( Unauke kauyawa kafungwa polwe ddya kichwa).

Sosobha ni kibembeleza mwana. Mtoto anapolia aidha kulia kwa kumkosa mama mzazi, kulilia njaa au maumivu, mkubwa wake humbembeleza. Ni kutokana na nyimbo ya aina hii ambapo nchi ya Kenya imejipatia wimbo wa taifa. Mfano wa nyimbo hizo ni:

Woi woi mwano, wanyoko waime, waime mupunga, mupunga nde wako, nde wako we kuddya, we kuddya unyamaiye njayoo!!( Oi! Mtoto nyamaza, ili wazazi walime, ili walime mpunga, wewe unapenda sana kula mpunga,ukila tu, huwa unatosheka).

Mwana nyamaya mwana nyamayo, nyoko kenda pwanie, sowe kenda pwanie! Na kuninyea na kunikojeeo.(Wee mtoto nyamaza, mamako alienda mtoni, babako alienda mtoni, wewe unanikunyia na kunikojelea).

Mddondo mddondo, hayuno mwana kaiyaani njoo muuddye. Mddondo ywangu kichwa na mukia.(Mdudu mdudu tafadhali, huyu hapa mtoto analia fika umtafune. Mdudu muhibu mwenye kichwa na mkia).

Bee mddondo be! Bee mddondo be! Akuddobbee ni naani, whende hukawabbigge wantu wa makondeni mwezi uyawa ni naani? (Ee mdudu! Ee mdudu! Nani alokuchokoza, tuende tukawapige wantu wa mashambani. Mbalamwezi ulitoka, ni nani?).

Akiiyoiyo humudoma mikomani, naye kanamba nicheze. Kajjende mwana, kajjende mwana naye njwa kiiyoiyo. Woi woiyee! Nyamaya kimye. Siiye mwano, siiye mwana nunu, nyamaya kimi. Nyamayo, nyamaya mwana bee! Nyamayo, nyamaya mwana bee kisasuzi. Kisasuzi mwana jjongoyoyo bee! (Analia na tumemuokota kichakani, na ananiambia nimuimbiye. Mtoto hanyamazi, na katu hatulii bado analia. Lo! Mungu wangu. Mtoto anyamaze. Usililie tena, usilie mtoto mzuri. Nyamaza kimya. Nyamaza kasha utulie tuli. Na ukitulia nitakufurahisha na nikupe kitu kizuri).

Hayudde nkimo, hayudde nkima, hayudde nkimaa mkoshoro karebbani kyambo (Ndiye Yule tumbiri, tumbiri mgiryama anasubiri chambo).

Nyalilo ni mchezo wa watoto. Koko ya embe ilitobolewa na kuwekwa kamba katikati. Inazungushwa koko hiyo na pindi ikivutwa huleta kasi fulani  na mlio tosha kuitwa mchezo.

Mpheru ni mchezo wa watoto wa kupiga pia ya mti. Mti huchongwa kiasi na hutegemea aina ya mti. Kibati kilichofungwa na mti kwa kamba hutumika kama usukani wa kuendesha pia hiyo. Kila kinapotandikwa huvuma na kuleta mlio. Watoto wawili au zaidi huvigonganisha vizuu hivyo na kinachozunguka na kizito kilichochongwa kwa usawa huviangusha vingine dhaifu.

Mphujju ni mchezo karibu sawa na mpheru wa kuzungusha pia. Tofauti ni kwamba, mpheru ni kigongo cha mti wowote, huchongwa. Mphujju, ni mmea au mti maalumu unaoitwa m’mphujju. Mti huo huzaa matunda aina ya mapera nayo huitwa mphujju. Tunda hilo likikauka mbegu zake humwagika tunda likitobolewa katikati. Ni kama mpira uutoboe juu na chini sawa sawa. Kijiti huchukuwa nafasi ya matundu yale mawili. Kwa kutumia kijiti kilichojikunja cha upongoo kutoka kwa mkindu, kamba hufungwa na ikizungushwa kwa kijiti cha tunda hili na kuachiliwa, tunda hucheza ngoma nzuri sana hadi mwisho hupumzika. Ni mchezaji airudie kazi hiyo tena na tena.

Ggao au saddyekka ni mchezo wa wazee wa kiume wakijitumbuiza barazani. Huu ni mchezo wa bao na unachezwa katika jamii nyingi duniani. Hauna wimbo ispokuwa kufanyiana mizaha kama vile kwenye karata, keramu  na drafu.

NYIMBO NA NGOMA:

Ngwili ni nyimbo za ngoma kwa wanawake wa kipokomo mwanamke akizaa. Ngoma hii ala yake ni debe tupu lenye kuleta makelele ili anayezaa asisikike sauti akilia kwa maumivu hasa, anafichwa mtu mume asiijue siri ya uzazi unaumpata mkewe. Sauti ya hamasa na kushajiisha wanawake wakutane kwa haraka ya, Yee Wake! Kisha nyimbo mfululizo pamoja na msukumo wa anayezaa, huku wakimpiga na kumchuna. E kavyayo, ee kavyayo! Yaani, o! amejifungua. Huimbwa wakati wowote, usiku au mchana.

Beni huimbwa sana na wanawake wa Kipokomo kwa ndugu wakristo. Ni ngozi iliyowambwa kwa pipa kubwa litoe mlio mzito na watu warindime kama ilivyo ngoma hiyo.

Samai ni ngoma ya kidini iliyoibuka katika tamasha za kuadhimisha siku ya kuzaliwa mtume Muhammad. Ni gwaride la sarakasi katika kuendeleza maghani ya maulidi barzanji na maulidi ya Kiswahili. Siku hizi, Samai imemea miguu na kuwa Zamuni, yaani kwata. Kama kawaida vazi la kanzu na kofia huvaliwa na vijana wakijumuika kando na wasichana wenye buibui. Ala za muziki ni ttwari, kigoma na zumari. Kwakuwa Mpokomo mwingi ni muislamu na amepakana na Mswahili, dini imekuwa ni mila yake na tamaduni ya uislamu katika kuijenga elimu ya dini na dunia alitumia ushairi, midundo na mahadhi ya kiislamu. Bila ya shaka hatuna budi kuingiza mada hii katika kundi hili la ngoma hasa ikikumbukwa ya kwamba ttwari  pia hutumia ngozi kama vile ngoma. Katika fani hii, hata kama si mwanzilishi, Mpokomo amebobea na kukubuhu ujuzi mwingi wa ngoma hii zaidi kuliko kabila yoyote Pwani.

Mtu huzaliwa na akawa mtu mkubwa. Akiwa njiani mtu hupitia mambo kadha wa kadha kimaisha ili akubalike katika hadhi, tabaka na daraja aliyonayo. Kwa mfano kijana hutahiriwa ili astiri uume wake huduma bora kwa mkewe.  Kijana anapotahiriwa hupitia daraja tofauti tofauti kule jandoni. Tohara (Ntinye) ni wakati wanapofanyiwa kitendo na ambapo ni mwanzo wa ngoma, alafu Tohara (Riggi) wakati kijana ashatahiriwa na mwisho ni Tohara (Lwebbe) kijana yuko tayari. Zipo nyimbo na ngoma zake hapa: (Yarhigha na Mbele), (Lele Mwobbe) na (Usikile Ubbaratte).  Miri ndiyo ngoma inayochezwa mchana kutwa na usiku kucha. Hujumuika wake kwa waume ili kuwangojea vijana watoke jandoni na kuelekea makwao. Njuga za kutengenezwa na miyaa huundwa na kuvaliwa miguuni kwa waume. Nkanyiki, shanga, ngorosho na kkone, huvaliwa maungoni, kiunonu na shingoni. Mikononi wameshikilia nchoncho huku wamevalia ttama vichwani mwao.  Wanawake nao ni Vumba vichwani mwao, vichida shingoni, Hida maungoni pamoja na shanga. Nyimbo za mchezo wa Miri ni nyingi, bali sana ni (Jjabha Kayulelo)

Gganga ni aina ya ngoma ya Kipokomo ichezwayo na wazee wakienda kurogga, wakitoa

huduma ya matibabu kutoa jinni  (Kidumbwe)na kufurahikia. Kwa mfano wanaimba: (Gganga mekuya). Hapa ni furaha na mchanganyiko wa huzuni kwa wote. Gganga na Miri ni viungo tosha kwenye halmashauri ya serikali kuu ya wazee wa Kipomomo zama zile, yaani Kijjo na Waggangana. Washingo huchezwa na watu wa kawaida kufurahikia jambo au tukio Fulani.

Wanawake kwa waume wenye rika moja ndio washiriki. Usiku au mchana ndio ngoma hunoga. Mfano wa nyimbo yake ni: (Muharia Ywangu).

Kittoko ni mchezo pia huchezwa wake kwa waume sana kwa kufurahikia hali Fulani wakati maalumu kama vile baada ya kazi, mavuno na arusini. Nyimbo kama (Mattolibi walonioza).

Ngoma hizi zote hapo juu hutumia ala aina ya ngoma kubwa, ikiandamwa na kijigoma kidogo na kijidebe kilichogongwa na vijiti. Pembe au koa hupulizwa kuletwa shangwe na vigelegele.

Mwaribe  huchezwa kwa ajili ya furaha vile vile usiku au mchana. Ngoma aina ya sondo na pia pilingwa, vumi na uttasha ugongwao na vijiti hutumika. Mfano wa nyimbo iimbwayo wakati huo ni: (Mboya si ddya kuhenda).

 Ttaireni ni ngoma ya mzuka au kutoa mapepo yaliyowakabili wagonjwa. Nyimbo aina hii ndizo huimbwa: (Farasi Wangu Panda). Mgonjwa anaweza kuwa mke au mume. Utasha, Vumi na kijigoma ndizo hutumika.

Wanawake wakijifungua (Ngia Nyumbani), hukaa ndani ya nyumba kwa siku thelathini na tisa bila ya kutoka nje. Siku ya arubaini ni sherehe ya kutoka (Yawa Nyumbani). Mchezo huu ni wa wanawake, tena wale waliopata bahati ya kuzaa hata kama mtu amezaa kisha mtoto akafa hajazaa tena. Mfano wa nyimbo zao ni (Hida Kiwaluwalu). Kidundu (Kikaha) ndicho kinachotumika kama ala ya kuchezea ngoma. Ngoma ya aina hii ambayo kwa jumla ni ngoma ya akina mama pekee, huitwa (Mea Wake). Bali watu wa jamii ya juu huita  Kingika (Wantua dzuu) na Kuphanga (Milanchini).

AINA YA NGOMA:

Wapokomo wako na ngoma nyingi nadhani kuliko kabila yeyote nchini Kenya.  Ngoma hizi nyingi ni za kuwambwa na ngozi aidha ya mnyama mwitu kama nyati, kuro, swara au mnyama wa kufugwa kama mbhzi na ng’ombe. Mti maalumu kulingana na itikadi huchongwa kwa namna Fulani ili kukidhi haja ya mchezo ule. Wakati  mwingine chuma hutumika endapo mti ulikosekana kuchongwa kwani si kila mtu huchonga. Vipo vifaa vingine vingi vinavyotumika kuunda ngoma. Vifaa vingine ni siri ya wazee wa Gassa. Hivi ndivyo vifaa vingine: Ngoma mzuka, ngoma ttaireni, ngoma wggangana, mwaribe, pilingwa, vumi, ttwari, beni, uttasha na kadhalika.

Story Prepared  By

Fatma Mansoor

Elimu Asilia , 2014

Research Institute of Swahili Studies in Eastern Africa (RISSEA)

National Museums of Kenya

Kikuyu Traditional Wedding (Ngurario)

This is the last ceremony of the kikuyu dowry.  It is normally done by those couples who are already married though in rare case the groom might decide to visit the brides home and give it before the wedding takes place. The husband after staying with the wife for sometime and may be after the wife has given birth to some children will decide to perform this ceremony popularly known as ngurario or gutinia kiande.  The husband accompanied by some friends and relatives makes a visit to the father in laws homestead so as to be told what items to bring before the ngurario day.  The list will be read out as the secretary from the husband’s sides writes.  These will include such things as 

1. Young Goat (Mwati)

2. Sheep (Ngoima)

3. Lady goat (Harika)

4. Big sufuria (rurinja)

5. Basin (basin ya mabati)

6. I dozen cups (ikombe cia mabati)

7. Sword (njora)

8. Blanket (murengeti)

9. Two pairs of bedsheet for the father (macuka)

10. Coat (kabuti) 

11. One small sufuria with a handle (gathaburia kena munyito)

12. Ten crates of sodas

13. Five crates of beer (njohi) etc 

14. Lessos (marithu ma atumia)

15. I bag of sugar (ikunia ria cukari)

16. Foods and drinks for that day

The husband then goes back home buys those things and once ready,he takes them.The goats is taken two days prior to the ngurario day.  The men (wazees) from the wife’s side will then receive five goats and if not fat enough they can reject them or else ask for another one for fattening (kunoria).  The husband goes back home to wait for the big day.

Sending representatives to oversee the slaughtering of goats (gutuma aira akuona mburi igithinjwo)

During the actual day, the husband will send some representatives to check on how the goats will be slaughtered and since they were five, three of them will be slaughtered whereas the two will be kept for the father-in-law to be taking care of them so that he does not get bored; it is assumed. The sister to the wife will also wake up early to hide the knives that are to be used for slaughtering. Slaughters will look for the knives in vain only to realize they have been hidden.  They will finally give the sister some money to release the knives (kumuthaitha). 

The entrance (Kuhura hoti)

When the visitors (mans side) arrive, they will find the gate to the in-laws homestead locked and they will

start singing the traditional kikuyu songs for the gate to be opened. Through the songs they will inform their in-laws that they have arrived and kindly request them to open the gate for them. The women on the other side will respond by saying that they do not have the keys to the gate since their daughter disappeared with the keys when she was stolen by the husband on her way to buy milk at a nearby kiosk. The songs will continue and the wife's side will ask the husbands side to provide the keys which should be in form of money.  After giving the money the gate is opened and the visitors are ushered in. 

Payment for relieving the shopping  (wauri)

During the visit the visitors will have already done some shopping, these will include maize flour, wheat flour, sugar, rice soap, cooking oil, a bunch of bananas etc and by the time the gate is opened the visitors are

already tired.  In order for them to be relieve of those items, they will have to give some money which is called (wauri).  This money will be given to ladies on the bride’s side so that they will share amongst themselves.  The girl’s mother will not get anything from here since she will not be anywhere near the gate.  It is assumed that the mother should be somewhere laboring to give birth to this girl.

Selecting the wife from many ladies (gucagura muka wake)

Selecting wife from many ladies

Once inside they are ushered to a tent whereby after the usual welcome food is served. Serving tables are cleared and the Actual occasion starts.  Then a few ladies maybe fifteen enter the house, they are tied from head to toe with sheets (lessos) and then divide into three groups each comprising five.  The first group is then called outside and the husband is asked to select his wife thereby being careful not to pick somebody else wife because there will be a penalty for that.  In case the wife is not in the first lot, the second group is called and the husband does selection if wife not there the last group will be called and the husband will pick on his wife to the applaud of the congregation.  Husband unties the lessos and then matches with her forward to the high table with a lot of jubilation (ngemi) from the crowd. 

Cutting the Shoulder (Gutinia kiande)

Cutting the Shoulder

The wife and the husband will change to the kikuyu traditional attire and the master of ceremony  for cutting the shoulder might also change or not depending on whether he is a professional.  The shoulder to be cut is then put on a traditional basin and placed on the table for all to see.   The Mc will then ask the husband to cut the shoulder and he will be assisted by the wife who will hold it. Once he succeds in cutting it the Mc will tell him in front of the crowd that even if the wife gives birth to a child even if not belonging to the husband, he will take care of that child.  The husband will answer in the affirmative though not happy while doing so

Eating the ears (Kuria matu) 

The husband will also be asked to give the wife some ears from the slaughtered goat to eat and while eating

Eating the ears

he will ask her to eat them so that she will have ears to hear him whenever he calls her.  Likewise the wife will do the same to the husband.  Other women who happens to be agemates of the wife will also eat ears together with the wife so that they will be reminded of the importance of listening to their husbands.

Taking porridge (gukundania ucuru)

Wife giving husband Porridge

Once through, the next step will be to give the husband porridge (gukundio ucuru).  About five men accompanied by their wives will be called upon to come and sit at the front chairs so that they will also be given porridge by their wives. Here the wife will first polish the husband’s shoes, comb his hair, cut his nails and then wrap him a towel at the front to act as a baby feeder all through trying to soothe him so that he may accept taking the porridge that will be given by the wife. Porridge will then be put in a calabash by the maids who will then hand it over to the wife to feed the husband.  In most cases the husband will refuse to take it and twist the neck to face the other side. Here the wife will most likely give him a present so that he agrees to take the porridge. All this time the wife is holding it.

wrapping husband with a towel

Once he agrees to take it the other five men follow suit and they are also fed by their wives.  From there other guest will take the porridge.  On the process while visitors are still taking the porridge some people from both sides will enter the house to go and give some dowry which will mark the end of the dowry even though in Kikuyu we normally say uthoni nduthiraga (dowry is never finished).  This is because if as a

husband you are blessed you will continue giving or else assisting your in-laws even though you know too well that what you were meant to give for dowry you have already given.

The grooms parents then fixes a day when they will visit the brides home and both parents agrees on the day. The grooms side will cater for all the expenses i.e food and drinks.  The visitors from the grooms side visits the boma (homestead) from where after the usual welcome food will be served. 

Certification of kikuyu wedding (Kuheo certificate ya kuguraria)

Kikuyu Certificate

Immediately after cutting the shoulder the mc will then call upon the couple and give them the certificate which he will read out the number and announce that the girl has been married in a kikuyu traditional wedding and no man should dare joke with her.

Giving dowry (kuingira kuracia)

Later, some close family members of both parties will be shown a separate place where they will negotiate and give the dowry.  Once inside the house the mc from the girls side will ask the visitors to introduce themselves and say the reason as tto why they have come visiting.  The Mc will answer by saying that they got a flower from this home and it has proved to be alright no wonder we are coming back.  The visitors will then be asked to give what they have and after giving will also give money for beer, sodas for women as well as lessos. They will also be asked to produce the towel for dusting the sodas and also an opener     (gikunuro na opener),all this should be in form of cash. 

The master of ceremony from the brides side will then call the girl and ask her if her father should accept that beer (njohi) and soda and after agreeing (ngemi) will be said which will be three for the girl.  All will be given the sodas to share and lessos will also be left for ladies to share amongst themselves.  The visitors will be given back a crate of beer as a sign of appreciation (gucokia guoko).  after all is said and done guests leave at their leisure.

Story Prepared By:

Grace Mwangi, Librarian;Institute of Primate Research

Luo Cultural Beliefs ‘Kweche Mag Luo’

BELIEFS

The Luo tribe had very many beliefs and in all their beliefs the only remedy was the usage of different herbs ‘Manyasi’. For instance, it was a taboo for a daughter-in-law to enter the bedroom of the mother-in-law. If this happened, there was a herb used for bathing and drinking to avoid any calamity.

PLANTING ‘KOMO OR GOLO KODHI’

During planting ‘komo’ or ‘golo kodhi’ it was a taboo for young people to plant before the elders of the home (their fathers). The older people would plant first then followed by the young generation. If this happened then herbs ‘manyasi’ was used and chicken slaughtered for cleansing the person and the home.

HARVESTING ‘KEYO'

The daughter-in-law waited for the mother-in-law to harvest ‘keyo’ first and fulfill some to-do rituals before she can harvest ‘keyo’. Failure to do so, the herbs ‘manyasi’ was used for the cleansing to avoid a taboo ‘chira’.  The mother-in-law and the father-in-law were to be the first to eat the maize or millet from the harvest ‘keyo’ before any other person to avoid a taboo ‘chira’ in the family. If any of the elderly persons was not alive or present the one who is left would do it. Without the two it was done only by an older member of the family.

MOVING FROM YOUR FATHER’S HOME ‘GOYO DALA OR LIGALA’

‘Goyo dala’: The first son was to move before the other sons. This was done in a very traditional manner. The man and his son were to sleep in the new home and chicken was to be slaughtered. It was difficult for this ceremony to happen without the son from the first wife. Luos used to marry many wives those days. During this occasion there were special herbs ‘manyasi’ that were taken.

CEREMONY AFTER BURIAL ‘YWEYO LIEL’ 

This was done depending on the sex of the person who has passed away. If it was a man of the home people were to sleep outside the home for 4 days and if it was the mother 3 days. After those days each member of the family was to be shaved using razor blade and then herbs ‘manyasi’ were taken for cleansing.

BEATING THE HUSBAND USING UNDERWEAR ‘GOYO CHUORI GI SIRUARU’

When fighting with the husband, a luo wife was not supposed to beat the husband using her underwear. When such happened they would not be together as a man and wife untill they take the herbs ‘manyasi’ that was special for that.

  • In the community there were many herbs ‘manyasi’ used for treatment of diseases and cleansing of                               rituals e.g. Dyschoriste radicans – ‘Ratek-min-Angasa’ (in dholuo)

  • Toddalis asiatica – ‘Nyalwet—kwadu’

  • Calvatia (Lycoperdacaceae) – ‘Obuoch-Juok’

  • Mystroxyton aethiopicum – ‘ododo’

  • Amaranthus ( Amaranthaceae) – ‘ong’ong’o’

  • Sclerocarya birrea – ‘yaga’

  • Kigela Africana – ‘amoyo’ 

  • Cleome gynadra and many more plants were used.

Some of these believes are still being practiced by a few people but use of herbs will never stop as long as the community exists/lives on.

Story Prepared By:

 Monica Ageng’o, Librarian (Herbarium – Nmk)

Importance Of Chicken ‘Gweno’ In Traditions

Chicken ‘Gweno’ (in Dholuo) is the considered as a special food among the Luo community. In the community, chicken was slaughtered during occasions such as:
• Marriage ‘Nyombo’
• Funerals ‘Liel’
• For special visitors ‘Welo mogen’
• Home coming ‘Duogo dala’
• Moving from the parents home to one’s home ‘Golo dala' and many other ceremonies.

Preparation of chicken ‘Chinjo gweno’
Chicken slaughtering was done at the backyard by the man of the home. In his absence members of the household would do it (i.e. the sons). Women would only slaughter chicken in the absence of men.

The slaughtered chicken would be dipped in hot water to make the removal of feathers easier. After removal of the feathers the chicken was roasted on the fire place or placed on three stones used for cooking until it turns brown.

The now featherless chicken would be apportioned into 7 or 8 pieces according to the occasions e.g. during marriage ‘nyombo’. In other occasions, apportioning of chicken ‘ng’ado gweno’ was done in the normal way, either by men or women depending on who was available at that time.

The apportioned pieces were placed in a pot, water and salt added then it was let to boil. In the old days the frying of food was not done, oil from milk was used. The oil was added to the boiling water and it was left boil till tender and ready for eating.

Marriage occasions ‘Nyombo’
The chicken was apportioned into big sizes of 4 or 5 parts. Some parts were removed like gizzard, intestines and liver whereas parts like the head and feet were kept aside.
The son-in-law was served with special parts of the chicken and he was the one to eat before other visitors. This was so done to enable other sons-in-law to take chicken in their in-laws homes.

Funeral occasions ‘Liel’ 
During funerals chicken was slaughtered for the visitors i.e. in-laws from both sides. There was also a special chicken which was slaughtered and eaten by the elders of the clan for cleansing ceremony of the dead person. The ceremony was only for older men.

Special visitors ‘Ruako welo mogen’
Luos as a community are very welcoming and proud people. In the event of a visit by a respectable person then chicken together with brown ugali would be served to the visitors.

Home coming ‘Duogo dala’
Chicken was slaughtered during the home coming of a son who migrated near home or went on a journey in a far land and he is finally home. This happens even today though sons and daughters get the same privileges since the girls are nowadays allowed to eat chicken, as opposed to the earlier days.

Cultural beliefs (Myths)
Traditionally, chicken was food for men only. Women and girls were not allowed to eat chicken.
Nowadays chicken is eaten by all members of the family. Chicken used to be slaughtered for important visitors and during most of the celebrations or occasions but nowadays it may be taken just as a family meal.

Luos generally love chicken and this explains why in most of the homes chicken is kept.

Story Prepared By:
Monica Ageng’o, Librarian (Herbarium Nmk

Omurembe (Red Hot Poker Tree): - Traditional Belief Among the Luhya

INTRODUCTION

Omurembe is traditionally a Medicinal Plant Found in Western Kenya and Nyanza. The story is about Omurembe in local language of Luhya, sub-tribe from (KISA) Western Kenya

COMMERCIAL USAGE:

The local Luhya people used Omurembe in various ways, i.e. making of the Isukuti, the famous Luhya drum was curved from the trunk and this was sold to the local music makers for entertaining people during festivals, football activities, wrestling and even funeral activities to make people cheer up.

Boats/Canoes were also curved from bigger trunks and given that the trunks are also to remain afloat on water. The curved product encouraged cross river transportation within the local peoples, fishing industry and was promoted within the locals which boosted their income, especially those living along the rivers like Nzoia and River Yala where navigation was applicable.

USAGE OF OMUREMBE AS MEDICINE

It was used to cure mumps in both children and adults alike from the community(s) residing around. The Luo also used the tree as a cure for similar diseases.

Activities carried out during curation included: The concerned patient would wake up very early in the morning around 5.00a.m, and walk to the site of the (Omurembe) tree; and one must carry along a piece of slept-over ugali known as (Obuchieni) or in Kiswahili ‘Kiporo’ once at the site, the affected person would be required to go run round the tree singing and eating the slept-over ugali ‘Obuchieni’ at the same time for the remedy to be effective.

The song would go like this:

Tsindeindei wera khu murembe                (mumps remain on Red Hot Poker Tree)

Tsindeindei wera khu murembe                (mumps remain on Red Hot Poker Tree)

Tsindeindei wera khu murembe                (mumps remain on Red Hot Poker Tree)

This exercise is repeated until one feels relieved, and then they would leave the site quietly and go home without uttering a word nor without looking behind until you reach the House/home.

The remedy would take like two days before they Mumps disappear.

THE SAME TREE WAS USED TO KEEP PETTY THIEVES AWAY (Home Guard)
If there was a notorious petty thief fond of stealing other people’s goods/items, money etc., the affected person would get a twig/branch from ‘Omurembe’ tree/plant, then would strike the twig on the spot where the stolen item was lying or had been placed before the act, after a day or two, the thief would complain of stomach swelling/headaches and then the thief would come out to reveal the act of stealing.  Traditionally the thief would then be required to compensate the affected owner before the remedy can be administered by medicinal Man to reverse the situation. Failure to do that, the suspected thief would easily die from that act. If the thief agrees to compensate the owner then the tree was then uprooted with all its roots.  This vice at that time contributed to near extinction of the tree where this was practice i.e. 

Western and Nyanza regions. This act kept people away from unnecessary theft activities in society for fear of what would befall them. However, in the recent past, one would walk far and wide without finding this tree that was very common. It is sad to say that this plant that was common in parts of Western and Nyanza is near extinction. One can walk far and wide without coming across this tree. In other words this should be declared endangered species. Where it can be found it should be preserved for indigenous knowledge for the future generation to learn from the past.

Story Prepared by:  

John Amulaku, Librarian – NMK Main Library