Transcript for "Ritual after circumcision"

Mumasina ese bananga bali Evans Walubengo Tawai, Omuchekha wa Bakobolo mulikwe lia mumbo mwe Webuye.

My name is Evans Walubengo, from the clan of Bakobolo from Webuye.

Na ekasi yange yebwikilikinji bwa khukhalabana bakhalabani baba abundu osi osi musibala siefwe sia Kenya.

My work is to fight for workers who are anywhere in our country Kenya

Na ndikho anano nende embakha ye Bamualie Baliche, babene basutamuka.

I have a strory of Bamualie (clan) Baliche, from Kalenjin community.

Khwama khusimachamacha omwana nekakhakhula kakhwola mumaa okhola mbo obona bali chisiku chola yesi kenya khufwana nge rarawe.

From the begining when a child has grown up the height of your shoulder, when days are ripe he will also want to look like his father.

Nomanye balebe engubo ya papa khukifula socha bali nocha khwisinga okifule tawe.

As you know you do have to take off your father's cloth when taking a bath.

Okhoya waba nekhwipanga walanga basakhulu bosi bama khuima musachi.

You can not remove it when going to bath, you must have a plan to call the elders.

Na omwana abolelanga rarawe ali, “Papa nenya khukhebwa.”

Usually, a child tells the father that "Dad I want to get circumcised."

Newe omutukhania.

Then you rebuke him.

Omubolela oli, “Ewe sonyala kumubano ta.”

You tell him he is not ready for circumcision.

Yani obone kumoyo kwomwana yuno aba kwemile mungila sina.

To see the heart of this young man is in which position.

Omwana nakakheteya sikila nasili nengubo eyo kekhala ne mawe musibero nebamaya nebalosiakho embakha yabwe mawe bali sabuliuli akhubolela ali, “Omwana wase mala msakhulu keteilenge.”

The child will still seat with his mother at the fire place as they tell stories and later the mother will tell you in bed how the child was bragging.

Nomubolela oli, “Khemubeyana nomwana.”

You tell her that "you deceiving him."

Mungila ndala yakhabili onabona omwana oyo lundi akhukumia nobolela bakokio bali, “Ese engo ei omwana kepangile.”

In one way or two, you will see that child become serious and you tell your age sets that your child is ready.

Bakoki yesi abekho nende nisio akhuwa sikila kumwaka nikuo mulwana ne kumubano mwesi yolangamo kila omundu abakho nende khaanwa khowasie, khabele khabusi.

Your age sets will give you what they can afford because, the year that you suffered with the knife together, everyone usually has their gift, even if it is a goat.

Nefwe nge Bamwalie nekhukheba bana befwe khulolanga niye enyanga ekwa.

As Bamwalie, when we circumcise our children we usually look the direction where the sun sets.

Nocha khulonga omwana, omulonga muluchi nimwo kamayo nga nalola niye enyanga ekwa aba munuebili khamubirirekho khale omwana khumukheba.

In preparation for circumcision, you should paste the child with sand from the river that he will be able to see the sun set, he will be ready for circumcision.

Ne Bamwalie khufunikhilanga omwana chisiku chitaru. Ne kakhamala khumenya mwikombe chisiku chitaru, omwiseli kecha narandabarira muliango no omwana aba arura sifutari.

As Bamwalie, the child stays in his house for three days after circumcision, a circumciser opens his legs at the door, and the child gets out without facing the door.

Ne kakharura sifutari ariario aba khumanya khuli bikuba biosi biarerekho khumukhono bili omwana mwenoyu kabirire mumilukha kiefwe.

When he gets out facing against the door, then we know he has the blessings of ancestors the child would have passed our rites.

Na baada nakhwakheba omwana kumwesi kwa munane, kumwesi kukundi kulio kwa namilukha kumwesi kwa kumi na mbili.

After circumcising a child in August, there is another month for rites/rituals the month of December.

Khubukula babana khung’ona bise lundi khwakanyanya.

We create time and take children and we drink the traditional brew.

Mung’onakho kamanyasi kekhubita babana.

We make traditional medicinal herbs to to be used in blessing the child.

Mala kamanyasi ako khura asi weningilo khwabene khulanga bali sachi.

The herbs are stored under a special pot that is used to prepare the local brew.

Nono khumaye khung’one abwenao mala khufunikhile babana.

We prepare the place and take care of the children.

Kema mumuliango arandabara babana khubarusia sifutari nekhubapanga khulaini khulondekhana nende chikholo chabwe.

In the morning, this circumciser stands at the door with children passing under his legs, we take them out when they are facing against the door and we put them on lines with regards to their clans.

Omurefu nalio anyoa, Omuengele kalondakho, khuli nende Basaniaka, Omukobolo alondanga Omusaniaka sikila benaba aba nono Omurefu, Omuengele, Omusaniaka nibo benyengwe lakini nono Omukobolo we kamechi sa kong’ene.

If there is "Omurefu" he starts, followed with "Omuengele", we have "Basaniaka" "Omukobolo" normally follows "Omusaniaka" because,'"Omurefu, Omuengele, Omusaniaka" are the leopard owners, but "Omukobolo" is of water only.

Basakhulu nendoma nandi kamechi aba nge khulama sialuchi eyo Omukobolo alamala kafula chingubo kakhina sichula aba kamalile lakini benengwe aba musilo.

Elders when I say water, when we come from the river, when "Omukobolo" removes clothes, and dance naked he would have finished but the leopard owners time will be at night.

Balebe omwiseli nekakhema mumuliango khwarusia babana sifutari khwabara khulaini aba khekhubalosia esitabicha.

Guys, when a circumciser stands at the door for us to take out children from the house facing against the door, then we put them on line, we will be taking them to the special place to preform rites.

Astabicha khwang’onao, khwaba khwang’onao khwarao kamanyasi, khwasimikhao, khwakura omundu sekolao nechikhali chisiku cha kimilukha ta.

We prepared this special place for rites we had cleaned the place, cleansed with herbs, we slashed, it is out of bounce from people when it is not ritual days.

Ne bauna.

And stub.

Khuuna selimaanisha bali aba oli nelifumo ouna owasio tawe.

Stubbing does not mean you have a spear and you want to stab someone.

Babandu balio be kimima kimaanu mubirekere khumaya omwiseli mulala kanina khungaki naba aloma ali, “O-o-o-o-o-oya!!”

We have people with bad behaviours in villages, one circumciser gets on top and says,"Oo-o-o-o-oya!!!"

Aaaas, ne babefwe baba nebarekeresie bamuchiba bali, “Ouno!”

And, those who will be listening, answer him that,"Ouno" meaning this one.

Nono nebakhamuchiba bario bario naloma ali, “Omundu kabao bali Nalungu, kamaa kekhupa omukhasi wa bene.

After they have answered him, he says, there was someone by the name "Nalungu" who ran away with someone's wife.

Kekhupa naye mubilaa kumwesi kwa sita tarehe fulani, tarehe fulani, kakhola naye si, kakhola naye si, mala oyo mukhabakokiwe niye.”

He escaped with someone's wife in the month of June this date, he did this, and that is with his age set (someone they got circumcised with same time).

Nekhukhuloma khurio khuba khekhukani kimima kimimaanu kiba nekili musirekere, babandu bakhukhalukha bakhwikhupa kwe khwikhupa nende bamama be babandu mubilaa.

And when we say like that, we will be condemning the bad behaviours in the village people with bad manners, of escaping with other people's wives.

Obukula likhanga liowasio okenda busa nalio siotia.

You take another person's guinea fowl (wife), and walk away shamelessly.

Aba khekhukania kimima kienekio.

We will be condemning those behaviours.

Ne ewewe onalondakho oli wenya khupa omundu oba nabolile likhuwa lieneli khukhuyila khubasakhulu nekhukhuliacha. Khuliacha limanisha mbo khukhonaka. Chiswa chakhacha khumurwe.

And when you want to beat that person who would have said that word, we take you to elders and curse you, termites come out of your head.

Barumikhilanga likhuwa mbo kumurwe kwila mukari, yaani khukania kimima kimimaani ekiekio.

We used to say that, the head returns to your body, just to condemn those bad behaviours.

Naba omwiseli nekakhamala balebe ne khuramo lulwimbo mbo:

And when the circumciser is done, we start singing like:

Malinda wandia, a-a-a-akha chifutalang’i, Malinda wandia, a-a-a-a-a, Khafuli khanduma, a-a-a-a-a chifutalang’i, Ewewe-e-e-e a-a-a-akha,

Singing: Malinda will eat me at the lions place, Malinda will eat me, An insect will bite me at a lions place.

Aaaakha chifutalang’i, Malindia wandia a-a-akha,

Singing: At the lion's place Malinda ate me.

Malinda wandie, a-a-a-a chifutalang’i, Mukongo kwanduma, a-a-a-akha, Mukongo kwanduma, a-a-akha chifutalang’i, Khafuli khanduma a-a-akha,

Malinda you have eaten me, my back in in pain, my back is pain at the lion's place and the insect has bitten me.

a-a-a-akha chifutalang’i, ewew-e-e-e a-a-akha.

At the lion's place, you at the lion's place.

Nekhwakhemba kumwenya okwo balebe aba khekhusindikisia babana khubaila musitabicha mala bamae khubang’one.

When we sang that song, we will be taking children to the sacred place where they are taught ways of the community to teach them.

Ne khwakhola eyo khulanga khuli khupaka chiswa.

After reaching there, we call it, calling the termites.

Bababisia mumechi, mucha khupaka chiswa.

They pass through water to go and call the termites (an act of beating the ground to disturb termites so they come out).

Nono nekhakhapaka chiswa khwamala, omwana alapa chiswa kamala basi, alonda busa elaini nga mala solola enyuma ta.

When we have finished invoking termites to come out of their holes, when a child is done he follows the line without looking back.

Olonda sa elaini nga khuba nekhupangile.

You follow the line just as you were directed.

Nono khupaka chiswa khuno eba mbo rarawe yomwana yuno nga nekebula omwana yuno chakhola chisa chekhulekhela omwana yesi kebulekho.

Invoking/calling termites is to show the father of this child when he sired this child, it is about time he left the child to also sire.

Nono khupaka chiswa khubukula basoleli bano khubara alala nga nomanyile kabechanga mubulili balebe, babana ndi banjila khukhola awenao practical.

Invoking/calling termites, involves putting these boys in a group, as you know what happens in bed, guys that is where the children start to practice.

Lakini kumubili kwomwana khumeka sure mbo khukhola khwamanya mbo omwana kumubili kwewe sekwima ta, aba omwenoyo we luswa.

We would make sure the child's penis does not erect, if he erects then we will know it is an abomination.

Sikila omwana kumubili kulema khwekesianga liwa, sikila chimoni chosi chilabona khwiwa nechirenga.

If a child erected it was like a thorn because eyes shake when they see a thorn.

Nono omwana kumubili kulema aba omwenoyo weluswa niye, sekhumaya mbo khenya kamakhua kenako ta, nono khumwekesia liwa khubona kumubili kuola busa.

If a child erects, it will be an abomination and in order to calm him down, we show him the thorn.

Ne khwakhamala awenao khupaka chiswa mbara basakhulu mwambulile sikila kamakhuwa malala kumusi kuno nekhuloma khukisa kakandi.

As we finish invoking/calling termites, I think you have heard elders because during the day we don't say everything, we hide others.

Nono khupaka chiswa okho aba khwakhamala lundi khubabisie mumechi ne khubatungisia elaini ne khuuna, lundi khuuna sikila khusili busa khumilukha kiefwe.

Now we would have finished invoking/calling the termites, also we direct them through the water and place them on a line and we leave in the morning after we are done talking, because we are still within our rituals.

Ne khwakhamala lundi khuuna khurekusia babana bano lundi sebalolakho enyuma ta, nono bapa busa chimbi busa tu, bapa busa chimbi, bapa busa chimbi lundi khwererekho:

After we have finished talking with our gods, we set off these children without them looking back, they just clap, then we start singing:

Aaakha Malinda wandia, aaakha Malinda wandia

Singing: Malinda ate me, Malinda ate me.

a-a-a-akha chifutalang’i, Malinda wandia, a-a-a-a-akha, Malinda wandia, a-a-a-akha chifutalang’i,

Go to the lion's place, Malinda ate me, Malinda ate me, go to the lion's place.

Nekhuyila babana ne khwakhabosia engo khuba khwarere ao lukaraya mala kamechi, buyu khuba khwarereo omwana kecha nelirungeti liewe nafulamila buyu obwo nabukhomba khwekesia bali khekesaba kamakhua kabelemo kamabofu.

Then we escort the children, after they have arrived at home, we would have placed a steel bath bucket at a point with water, with porridge placed around there, as the child comes with his blanked he bends at the porridge and licks it, to show that he is washing away all the great things they have faced.

Nekhwakhamala khurio asubuhi makhelebende khumaya nekhubukula babana bano nekhubemekha anje khubabita.

As we finish that, very early in the morning (dawn) we take this children out, they stand out and we guide/advise/bless them.

Kukwikukhe kukoo, ne kukwikale kwabene.

The open door belongs to you, the closed one is someone's else's.

Lilenelio limaanisha mbo mukhomundu omwana yuno kakhamureba ta, areba omukhana omuraka niye kameno kasilikhomo sikila noreba mukhowasio awenao anyuma ao khwaba khukhusia busa, sechili nga chinyanga chino tawe.

That means you should not seduce another man's wife he should look for a young girl, with all teeth because when you seduce someone's wife those days, we dealt with you. It is not like today.

Ne khwakhamala khumaya khufwala babana bano chingubo ne aba khubaila khubabolela ne aba bacha engo.

After we have finished, we dress these children, then we ask them to go home.

Embakha yase mbara yawelele ao.

I think my story ends there.