Transcript for "Siselelo (courtship)"

Ese kamasina bananga bali Vincent Watenya khwanikasio Bamutilu.

My name is Vincent Wateya from the Batilu clan.

Ndi nende embakha yekhulondekhana nende siselelo sie Babukusu.

I have a story on Bukusu courtship.

Chinyanga che abweni aao abele omusoleli namwe omukhana soweenjela omubwani namwe omutekhe we munju mwoo tawe.

A long time ago, a boy or a girl would not look for his or her own marriage partner.

Basasi boo nibo bele bakhuwenjela omubwani namwe omusakhulu woo.

It was your parents who would look for a husband or a wife for you.

Ne babechanga nende esambo fulani.

They used to have some traditions.

Esambo yabwe yabechanga mbo rarawe yo musoleli niye okhola khuwenjelesia kamakhuwa ke khumanya mbo mungo nimwo omwana wange nali nio balanga bali Wanyonyi kenya khuselelamo abukulemo omubwani bali bandu balukano sina?

One of their traditions was that the father of the boy was the one to look around in homes where his son, if he was called Wanyonyi, the family he would want to marry from had to be investigated.

Mungo omwo nimwo omusoleli wase oyo acha khubukulamo omukhana bakhoya babe ne kimima kimilayi.

The home my boy has to take a girl from should be people with good manners.

Sebakhoya babe babefwi ta, sebakhoya babe ne bali balosi ta, se bakhoya babe nebali babini tawe.

They should not be thieves, witches' or night runners.

Namwe mulusalo lwabwe, mukholo yabwe eyeyo sebakhoya babemo ne bulwale abundi bwe khufwa chiteleng’i, namwe bakhalikha chinjala bali ukoma, namwe basalanga babana be litondo tawe.

Or in their clan, they should not have epilepsy disease, they should not have leprosy or give birth to children with big navels.

Ne lundi mungo nimwo omusoleli Wanyonyi yuno kenya khucha khubukulamo omukhana bakhoya ne bali Baliango nge ekholo yabwe Wanyonyi yuno, sakhoya ache abukule omukhana khwama mungo abundi nimwo bali ne bulebe nende rarawe namwe mawe tawe.

The home Wanyonyi would want to marry from, if they are from the Baliango clan like that of Wanyonyi, he is not supposed to marry from that home, where they have relations with the father or the mother.

Ne omukhana yuno nali bali Nasipwoni, omukhana yuno Omukoyabe.

If this girl is known as Nasipwoni, this girl comes from the Omukoyabe clan.

Bele rarawe mawe yomusoleli nibo bekhala asi bakhola eng’eniesi balola mungo omwo bandu bano bamenya bariena.

Then the father and the boy's mother will gather a meeting to find out more about the other family.

Ne mawe ye omusoleli niyo bele ounasubuhi mungo mwabwe Nasipwoni Mubakoyabe kareba ali, “Mayi mungo mulimo?” Neli ekhabi endayi kaba nanyolilemo mayi namwe omusasi wa Nasipwoni kola ali “Mayi nolile ano, ndikho ne butinyu. Ali bali nebakhurumire eyaywa, wanjila khwaya."

The boy's mother is the one who will go to Nasipwoni's from the Mubakoyabe clan home in the early morning to ask, "Are you at home?" If it's with luck that she finds the mother or a Nasipwoni's parent, she will arrive then, saying, "My sister I have arrived here, I have a problem, it's said when you are sent for the axe, you begin with it."

Ne mawe ya Nasipwoni ali, “Eeeh, newewe wicha mungo muno subuyi oli ne butinyu sina?”

Nasipwoni's mother would ask, "You have come this early morning, what would be the problem?"

Ne mawe ya Wanyonyi aloma ali, “Tawe yaya ndi nende embako engo eyi ne kumwini mungo muno sekulimo ta, nikwo sabile.”

Then the mother to Wanyonyi would say, "No, my sister, I have a hoe at home but I don't have the handle, I want to borrow it."

Ne mawe ya Wanyonyi aloma ali, “Tawe yaya ese kumwini ngubonanga samwene.”

Wanyonyi's mother would say, "My sister, I have seen the handle myself."

Ali, “Mwini sina?"

She will say, "Which handle?"

Naba mawe ya Nasipwoni omwene kamanyile kumwini nikuo aloma.

But Nasipwoni's mother will know the kind of handle she will be talking about.

Ne khane abundi ali nebabana bakhana bataru namwe bane.

Maybe she will be having three or four girls.

Mulala anyala kaba Nasipwoni chana, okundi Nasimiyu, ne khane Nasimiyu omutiti.

One of them would be Nasipwoni, then Nasimiyu, the youngest one.

Nee rarawe ya Nasipwoni chana chiba oli kecha ne mawe ya Nasipwoni abola ali, “Eh, papa, ngobele notamba ano musakhulu wase, mawe ya Wanyonyi, Baliango bamenyile amwalo aa, kama khwicha ano asubuhi norurile kaloma ali kenya bali muwe kumwini.

When Nasipwoni's father comes back, Nasipwoni's mother would say, "While you were away, my husband, Wanyonyi's mother, The Baliango clan who live down there came here in the morning when you had left and asked that I give her the handle.

Nono nepakho mwini sina ta.”

I wondered what kind of handle."

Ne khane rarawe ya Wanyonyi (meant Nasipwoni) amanyile maana ya khumubolela ario naloma ali “Eh, ne aba kenya akala khube balebe.

It was Wanyonyi's father who knew what it meant to say that. "Eh, maybe he wants us to be relatives.

Ne mungo muno nendola omwana Nasipwoni sabonekhanga ta, kamenya wakhochawe. Naba abundi babone Naliaka.”

In this home, as I see it, Nasipwoni is never seen because she lives at her uncles' place. Maybe they saw Naliaka."

Mawe aloma ali, “Tawe, sekhunyala khwabukula Naliaka omutiti kacha ne Nasipwoni omukhulu asilio ta, aba bali sa khu Nasipwoni.”

The mother said, "we cannot take Naliaka, the young one to get married while Nasipwoni, the eldest one is not yet married."

Nono Baliango rarawe ya Wanyonyi kane abwenao ne likhuwa lienelio enyanga ekindi chisaa sititi chiri yesi alange baliango ababolele ali, “Eh, omwana wefwe Wanyonyi kachile wa rarawe ya Nasipuoni mala kalolayo ne bali benya khukhwane.”

The Baliango, Wanyonyi's father's clan, he would leave there with that information and then, after a few days, he would also invite the Baliango, he would tell them, "Eh, Wanyonyi, our son," he went to Nasipwoni's father, he showed interest and they want us to pay dowry.

Nono kane bosi bekhale balole ekholo yino yabwe Nasipwoni bali Bakoyabe bamanye mukholo omwo bafwichanga chiteleng’i, basalanga bana be litondo balimo bubwifwi, namwe balokanga, namwe babinanga.

So they were to have a meeting to find out more about Nasipwoni's clan, to know if people from that clan die of epilepsy, if they give birth to children with big navels, whether they are thieves, witches or night runners.

Ne bamanyile bali mungo omwo mwabele mukwalafu, mwabele musicha, naba bakoya kamalwa.

If they find out that the home is peaceful, if was a good home, then they brew alcohol.

Nono bakoyile kamalwa aba nono banja siselelo.

After brewing alcohol, they would then begin the traditional dowry process.

Nono nabanjile siselelo kamalwa kano bakoela wabwe musoleli mala nebekhala asi baulilisania bali aba chikholo chibili chichi alala, Bakoyabe nende bano Baliango.

The alcohol is brewed at the boy's home, when they sat down, they agreed, it would be that the two clans come together, the Bakoyabe and the Baliango.

Basasi ba Nasipwoni nende basasi baa, ba Wanyonyi becha khuwakanana.

Nasipwoni's parents and Wanyonyi's parents meet.

Naba nabakhola bario omukhana yuno sekamanyilekho silaendeleanga ta.

When they do that, the girl would not be aware of what was going on.

Sekabechanga bali omusoleli nga chinyanga cha lelo nende omukhana babene bakananile esisomelo namwe bakananile nie balanga bali college namwe bekhale ebweneyo baulilisiane babene bafukilisiane enyanga niye babeisianila namwe bakhole busale tawe.

It was not like nowadays, a boy and a girl meet at school or they meet where they call college, they were not allowed to meet out there have a relationship and agree on the dates to get married.

Kano kabachanga kamakhuwa kebasasi rarawe ye mukhana nende rarawe ye musoleli babekhala asi bakhola enomani.

That was the responsibility of the girl and boys' fathers to sit down and have a conversation.

Nono enyanga ye enomani yino aba becha khubola bali mwafukilisiane bandu bano balayi nibo khulamenya alala, sebali babefwi ta, sebali balosi ta.

On the meeting day, they would give positive recommendations that the relationship would be a success because they were considered to be good people, they were not thieves or witches.

Naba baana chikhafu.

The would then give out the cows.

Ne chikhafu nicho baananga chabechanga chikhafu kumi na tatu, chikhafu kumi na mbili chabechanga chekholo yabwe mukhana bayila wabwe mukhana.

They used to give thirteen cows, twelve cows were meant for the girl's clan which were taken to her home.

Ekhafu ndala yabachanga ya khochawe.

One cow belonged to the uncle.

Ne ekhafu ng’eneyo abele sechilakho khukhafu chicha wabwe mukhana ta.

That cow would not accompany those going to the girl's home.

Ekhafu ndala yino khochawe ali wandaye ya mawe ya Nasipwoni niye wechanga nabukula nechila okhwokhwo.

The uncle, the brother to Nasipwoni's mother, would come to take the cow and go his own way.

Nono abana bano bamenya nesebamanyile ta, basasi bapanganga nomukhana nende omusoleli sebabonananga bulayi ta, sebekhalanga alala ta, sebacha khumakhuwa ke chingonelo chinyanga nechikhola ta.

So these children lived without knowing what their parents were planning, the girl and the boy, they would not involve themselves with sex until the right time would come.

Balinda nyanga balibaela erusa.

They took care of themselves until the day they would be given the permission.

Nabundi omusoleli nye owekombanga omukhana nomukhana naye samanyile kamakhuwa mwabene lelo muli elafu namwe kamakhuwa kekhusimana sekabechangao ta.

Maybe the boy would be the one interested in the girl while the girl wasn't aware, she may be innocent.

Yabechanga sa bakhuwelesia khulondekhana ne kimima nikio ali nenakio nende nga mungo mwabe ne muli.

Dating wasn't there, you were to be given a spouse based on the their character and how their home was like.

Nono chikhafu akhaba oli chachile ne bawandaye ye omusoleli bakhola kumupango.

When the cows had left, the brothers to the boy made a plan.

Nono mupango nikwo bakhola kuno balanga bali aba bakhola bacha khwekisa, bakhaenje sa enafasi, enafasi nenyolekheo babukule bubweyangu balilinda sa oli omukhana yuno acha khurenya chikhu, namwe acha eluchi, namwe acha khusia murego namwe khulususi ne bamutila.

This plan they made was called, they would hide when they got the chance, they would take time, they would wait for when this girl went to fetch water or when she went to the grinder.

Nono nebamutila chibele chisaa chekoloba, chibele chisaa che asubuhi, chibele chisa che silo, kakhakukula rarawe yo omukhana kakhaulila alolekhana busa oli okhamanyilekho sikholekhana ta.

They would take her whether it was in the evening, morning or night time, even if her father heard her screams, he would act like he didn't know what was happening.

Omwana wewe akukula ne rarawe akosasia busa, ata mawe omusasi yesi akosasia busa.

Her father and mother will pretend not to hear their daughter screaming.

Sikila balia khale chikhafu, chikhafu checha mungo.

They will have already received the cows from the dowry.

Chikhafu nga checha mungo bamanya chikhafu chino chamile wabwe Wanyonyi ne chichile khubela Nasipwoni.

They would be aware the cows came from Wanyonyi's place and they were brought because of Nasipwoni.

Nono kakhakukula aba bebene bamanyile busa bali ta omwana wefwe alikho acha sitekho.

They would not bother about the screaming because they were aware their daughter was getting married.

Aba oli omukhana yuno acha nenabo ne rarawe kekosasia mbo sekaulile ta ne busia subuyi aba kakonile wabwe musoleli.

When this girl went with them, the father would pretend not to know about it and when morning comes she would have spend the night at the boy's house.

Nono baruma sengewe, sengewe ya Nasipwoni.

They would send Nasipwoni's aunt.

Niye ouna subuyi saa kumi na mbili namwe saa moja enje mabwibwi mabwibwi enyanga nekharura ta, kusudi anyolelese ne bakhenyukha munju ta.

She went there very early in the morning or at 7am before the sunrise, for her to find when they haven't woken up.

Nono aba oli kengila mungo naba kengila munju omwo ne aba nali omukhana bele owelinda okhakendanga chingonelo chingali ta aba kanyolile bamwarire ya bwana.

When she enters the home, she would enter that house and if the girl had taken good care of herself, if she wasn't the type who used to sleep around, she would find her virginity broken.

Khwara ya bwana basungu balomanga bali breaking virginity.

To break virginity, the white people say breaking virginity.

Nono aba khubulili okhwokhwo kamarungeti ne chisuka chilikho kamafuki kachilekho namwe kamabanga kachilekho, babusia chisuka ng’ene echecho bawelesia sengewe aba ayilila kukhuwe osala Nasipwoni.

So the beddings including the blankets and the sheets, they would collect the sheets because of the blood stains, they would give them to Nasipwoni's aunt who will take them to Nasipwoni's grandmother.

Ne sebarura busa mungo omwo ta, ne sebasaba ta.

They wouldn't ask for anything but they wouldn't leave free.

Banyolile likhese, banyolile embusi, banyolile ekhafu, bora sisiayo siosi siosi silaba mungo omwomwo ne bacha nenasio.

If they get a sheep, a goat, cow or any other animal that will be in that home, they will go with it.

Bacha nenasio kusudi khubela babele nende ekhoyo mbo omwana wabwe kelinda, omwana wabwe sekakonanga chingonelo ta, omwana wabwe kechile bamwara ya bwana munju mwenomwomwo.

They would go with it because they would be proud that their daughter took care of herself, their daughter was not promiscuous, she broke her virginity in that house.

Nono eba sisiayo siekhoyo, sisiayo siekhuba nende busangafu bukali mumioyo kiabwe mbo khane mayi kalela bulayi.

The animal will be because of the joy, a lot of happiness in their hearts because the mother would have taught her well.

Nono nebemba lulwimbo lwabwe luba lulwimbo lwe khufumia omwana wabwe omukhana yuno nga bele kelinda, nga bele akhachichanga chingonelo ta, nga bele amenyile nga omwana oli nende heshima.

If they sang a song of praise, it would be about praising the girl for taking care of herself, how she was a disciplined and respectful child.

Naba ekhafu ng’eneyo namwe sisiayo sinesiesio neli ekhafu aba bacha khukibalila khubukhwe, ne kabali bele bailayo kumi na moja aba eng'eneyo bakibala kumi na mbili.

If it was a cow or any other animal, it was to be counted together with the other cows as dowry, if they had taken eleven cows, they would count that as the twelfth one.

Lakini siaba sisiayo bele embusi namwe likhese sisienesiesio balanganga bali sisiayo esiesio siemiko.

But if it was another animal like a goat or sheep, it was called joyous animal.

Nono chinyanga che khale sechabechanga nende likhuwa mbo aba khulola omwana yuno anyolile omusecha khumuwenjela, babene baenja, basasi babene baenja.

In the old days, there was not things like, the children would not find partners themselves, the parents themselves would do the searching.

Omwana yuno khane Wele kechelemo anyola omwana, anyola sisombo, aesia, aba oli kebula omwana nio mawe yomukhana karura kacha wabwe omukhana wewe kacha.

With God's blessings the girl would get pregnant, when she delivers is when her mother would go to where her daughter was married to.

Nono khane Wele kaele omwana wase yuno Nasipwoni ekhabi kanyolile enda.

"God has blessed my daughter Nasipwoni to get pregnant."

Mawe yomukhana saba akhakeniyakho womukhana niyo kabeela ta.

The girl's mother, she must have never visited the home which her daughter was married to.

Enyango omukhana yuno akhebulile kimiesi aba tisa kiawele nono notasakho mulala namwe kibili nikio amenyile khulondekhana nende sisa siomwami ne naba mawe yomukhana apanga enafasi khukeniya namwe bubweyangu khukeniya omukhana wewe.

The day this girl would deliver, after nine months living there plus one or two months depending on God's time, the girls' mother will plan time to visit her daughter.

Nisio sibofu nono aba kamanyile ali bulebe bwe Bakoyabe nende Baliango bwaambanile sikila omwana wibulwe yuno okorwa sebanyala bamanya bamulekha bamuloma bali oyuno ali Omukoyabe ta, omwana yuno aba Omuliango niye.

It will be important keeping in mind the relationship between the Bakoyabe and the Baliango clan, it has become strong, the child born belongs to both clans, the Bakoyabe and the Baliango.

Nono aba Bakoyabe ne Baliango baambasibe alala.

The Bakoyabe and the Baliango clans will have been united.

Ne mawe yomukhana asia bufu siikula.

The girl's mother will grind flour.

Siikula sia kwanza siba siomukhana wewe.

The first batch will be for her daughter.

Nasia bufu siikula sie khabili sia basakwawe, rarawe ya Wanyonyi Omuliango.

The second batch will be for the in-law, the father to Wanyonyi.

Nono nacha bilondekhana, kasutilekho si?

When she visits, it depends on what she will carry with her.

Mwabene muli chikilo lakini bele akhala enyama chiratili chinyanga che khale baloma bali bapima mumakhono enyama eyola omusakhulu aliekho yekhusamba, omusakhulu aliekho, neli esambe namwe esike aliekho lakini abele bayila esike.

She will also carry some meat, kilograms were measured using hands long ago, the meat should be enough for the old man to also eat, one for the old man to roast but mostly they will take the dried one.

Esike barekho enyama eyola kiasi embofu lundi bindu bya mawe ya masalawe yabasakwawe yesi arekho enyama.

The dried one, they should put enough meat, they should add meat to the in-laws basket.

Naba asuta chinyama chino ne bufu buno alola bawangoye.

She will then carry the meat and flour and look for the co-wives.

Bawangoye aba bamawe batiti bekhuluya mwabwe Nasipwoni.

The co-wives may be Nasipwoni's young aunties.

Nono nebacha khuolayo nebayila munju mwo mwana wewe omwana wewe omukhana Nasipwoni yuno nie aba arera omwana wewe ebweni ya mawe ayila omwana yuno kakanisia kukhuwe omusala.

They will take to her daughter's house (Nasipwoni) she will bring the child forward to its grandmother (her mother).

Nono ebechanga enyanga yekhoyo khunyanga ng’ene echecho.

It is normally a joyful day, in those days.

Lakini bukhino bwabwe nibwo barakho munju omwomwo nebapa nebapa chimbengele nebemba lulwimbo lwabwe lwe khoyo bafumia omwana wewe Nasipwoni yuno nge kelinda, nga ali ne kimima kimilai, sekebanga ta, salomanianga masalawe we mungo ta, na aba bamulamuwe bachililekho nibo bakalakasia.

But the dance they will be having in that house as they rejoice, they sing a rejoicing song as they praise Nasipwoni for taking care of herself, the way she is disciplined are respectful to her in-law.

Mawe ya Nasipwoni sekebilila kakalakasia lukalakala mungo nimwo omukhana atekha tawe, sifunane sibechangao.

Nasipwoni's mother will never make a mistake of rejoicing loudly where Nasipwoni is married, there is a reason behind that.

Mbo ewewe omukhana okalakasia, okalakasia aba wabone bulayi buli mungo omwo lakini masalao sakalakasia ta.

The daughter can rejoice loudly for the good things she has seen in that home but your mother.

Eli nga obimbila musifuba mwenomwo nomanya mbo omwana wase kachile ano kabele ekhoyo yabele ekhoyo.

It is like rejoicing from inside knowing your daughter is happy.

Nono aba babandu bano bekelile ekholo ndala.

These people will have become one clan.

Baambanile mubusasi.

They have united through parenthood.

Wele nasimile khane omwana yuno omusoleli wa kwanja.

If the child is a boy through God's blessings, the first one.

Nono omwana nali omusoleli wa kwanja aba oli chinyanga chesenda kakhula nali ocha esisomelo nakhali ocha esisomelo ta lakini aba oli kola kimiaka ndi kimiaka likhumi ne kibili naba omwana yuno kolile sisingilo.

If the first child is a boy, when days go by, he grows, whether he goes to school or not, when he gets to at twelve years, his child will have attained the circumcision age.

Nono kimiaka kino aba oli kiola omwana sisingilo nomwana yuno mawe asila areba omwana, omwana nio ocha khureba rarawe ali, “Papa esese nenya khukhebwa.”

When he gets to that age, the mother will keep quiet, it is the child who will ask the father, "Father, I want to be circumcised."

Ne rarawe amanya ali omwana ng’ali kolile khukhebwa nabolela mawe ali, “Ewe mayi wa fulani ewe omwana kolile khukhebwa mungo muno sendi ne sindu ta khukhola khurie?" Ne mawe arekukha acha ewabwe.

If the father agrees that the child was mature enough to get circumcised, he will share with the mother, the child is ready to be circumcised but I am not financially okay, what should we do." The mother will leave and go to her parent's home.

Acha khulola bakhochawe yomwana yuno.

To look for the son's uncles.

Abareba ali, “Eh, omwana wase Wepukhulu niye nebule wa Wanyonyi omwana yuno kumoyo kwechile mbo khakhebwa mukhambambia chisoni ta bana befwe.

"My son with Wanyonyi, Wepukhulu wants to get circumcised, don't embarrass me my brothers.

Omwana nekecha mungo mukhoya mwarakhomo, mwarakho omwana ekhafu kecha.”

When the child comes please give him a cow to come back with it."

Nono khochawe niye nali babalia cha mawe, bakhaloba khuba ne balia cha mawe, omwana abechanga wekholo.

So the uncle's, whether her dowry was paid or not, the child is considered to belong to the clan.

Nono nekecha yakhaba ewewe Wafula nokhaliakho ekhafu ya Nasipwoni ta nebakhuilungikhe ekhola nikhwilungikhe Baliango bali ewe yirira omwana wa Nasipwoni ekhafu, wira busa soinganamo ta wira busa soloma oli ese owalia chamawe ta.

You as Wafula, when the child comes whether you received any cow from Nasipwoni's dowry or not, if the Baliango clan requests you to slaughter a cow for Nasipwoni's son you have to do it, you don't argue that you didn't receive anything from the mother, you just have to do it.

Wira ekhafu obukula luliki ofwala mumwana wa wandayo akalukhayo.

You slaughter the cow and tie a part of the intestines in the neck of your sisters' son, he goes back.

Nono bakhochawe babita omwana.

The uncles will be the ones to teach the child.

Babola bali, “Efwefwe buri eno sekhulimo ta.”

They will say they don't get scared from their side.

Babolela omwana aba bakambila.

They teach and guide the child.

Omwana yuno nga kama awenao nalota ewabwe nio busie bache bamukhebe omwana yuno aba omundu omulindi wewe aba bakhochawe nibo mawe sabakana ata bararawe bakona embi nomwana oyo ta khubela babolanga mulubukusu bali nebakhukhaile eburarao wilukhila ebukhochao ne ebukhochao mbao okhuloka ta.

After that, the child will go and spend the night at his home for him to be circumcised the following day, the uncles will be the guardian to this child, acting as the mother, they will not even allow the paternal uncles to sleep near that child, they say in Bukusu when life is not good at your father's place, you can run away and stay at your mothers birth place. At your maternal uncle's place, nobody will bewitch you.

Eburarao banyala bakhuloka, eburarao banyala bakhupa, eburarao banyala bakhwilusia.

At your father's place they can bewitch, beat and mistreat you.

Lakini ebukhochao ingawa sebakhuwa kumukunda ta ebukhochao bakhakhwima kumukunda lakini busale buliyo ebukhochao bulamu buliyo.

But at your maternal uncle's place even if they will not give you land, at your uncle's place they cannot give you land but you will live in peace, at your maternal uncle's place there is life.

Ne sikila nebabukula omwana yuno nono aba bakhochawe nibo bakona nenaye nio busie bamukhebe.

That is why the maternal uncles take the child and spend a night with him to be circumcised the following day.

Ne rarawe yesi kera ekhafu.

The father will also slaughter a cow.

Ne ekhafu nio berire wakhochawe eyeyo niyo barere omwana luliki sinama silala siakamanga niyo berere wakhochawe.

The cow that is slaughtered at his uncle's place is the one who's part is put in the child's neck, one hip meat remains at his uncle's place where they slaughtered the cow from.

Ne binama bitaru bicha eburarawe nende lisombo, nekamala, nekamachukhu bakhalakho nusu nusu sipande akari akari akari ne silala siakamayo ne sisindi sicha.

Three hip meat come to the father's place with half of other parts including the intestines and the lungs, the pieces are shared in half, one piece remains and the other is brought to his father's place.

Ne niyo berire eburarawe ekoloba bali lisombo babukulamo lisombo bara omwana mwikosi akhinile silo nio busie bamuile esitosi.

The one slaughtered in the evening at his fathers place, they put part of the intestines in his neck, he will dance with it at night and he will be taken to the river early morning.

Nono nge baminya silo barechangamo bali: Ngeba olonda ebumao, o-o-oyayo, olonda ebumao mmmh, ngeba olonda kumao.

As they dance, sing and rejoice at night, they used to sing "If you are scared, you must have inherited that from your mothers side."

Nono bakhola bario nio bachube omwana kumoyo kwichemo, nio omwana kanje khulila anyole lirima.

They said that to teach and encourage the child, the child would start crying and get angry.

Nono aba oli nio chisa chola chekhura omwana lisombo mwikosi akone nayo, bali khukona nenyama mwikosi abele Babukusu alakhwichubila ali nakhubeya ngona nenyama mwikosi aba kamalile, aba sali ne likhuwa lilindi lisikale ta.

When time comes to put part of the intestines in the child's neck for him to sleep with it, the Bukusus, when he swears he would sleep with meat in his neck, that was enough, he will no have any other word to say.

Nga nenomile ndio mundu alakhwechubila ali nakhubea ngona nenyama mwikosi aba kamalane nawe aba sisikale newenya mupane nowenya murekane aba wenyile mumalanile abwenaao.

As I said when someone swears he would sleep with meat in his neck, there will be nothing else to say, what remains is maybe when you want to fight and hurt each other.

Ne nga balikho baminya omwana yuno bandu bechanga nende chimbotokhano balala becha balinda benya khukhola omundu ao kalile mwachana lakini sali nende kumoyo kumulayi khumwana yuno ta.

As they will be dancing, singing and rejoicing for this child, people come with different agendas, some come to wait and eat, but the person will not have good faith on the child.

Nisio sikila bararawe nebema kando enyanga nio baminyisila omwana.

That is why the fathers (paternal uncles) stand far away the day they sing circumcision songs to the circumcision candidate.

Enyanga nio baminyisila omwana yuno bakhochawe nibo bakona nomwana.

The day they sing circumcision songs to the circumcision candidate, the maternal uncles are the ones that sleep with the child.

Nono aba oli busia subuyi abele khale khane kukawe, rarawe ya rarawe, kafwa abele rarawe abukula ekhafu kayila khusilindwa sia kukawe yomwana.

In the morning, a long time ago, the great grandfather who died, the father could have taken a cow to his grave.

Nono nekama khusilindwa sia kukawe yomwana naye sabamufwala lisombo ta.

When he would come from the grave of the great grandfather's to the child, they would not tie the intestine part in his neck.

Babukula kumunawa kukwama khwisombo bakhala kamafura kamanga khwisombo bakhalamo akari bafwara omwana ne bamuila esitosi.

They would not put part of the intestines in his neck instead they would take part of tallow taken from the intestine, they will take the tallow from between the intestines and wrap it on the child, then take him to the river.

Nono nebaila omwana yuno esitosi abele bembanga kiminya kyefwe kye khuchuba omwana bali kaba bali ewewe omuri wilukha busa wacha Ebunyolo, omanye Babukusu ne Banyolo abele baelewana lakini Babukusu babonanga bali Banyolo bali bari, Banyolo sebali naitiriani namwe rirango lienjofu nga Babukusu babene belaanga bali li efwe Babukusu lirango lienjofu.

When they take the child to the river, they sing circumcision teaching and encouraging songs, singing, "if you are scared, you run away to Luo land" You know Bukusus and Luos, there was an understanding where Bukusus considered Luos to be cowards, the Luos are not strong like the elephant hip like how Bukusus refer to themselves, Bukusus we are the elephant's hip.

Nono baba oli bacha eluchi ne baramo bali: Akho-o-o-o, orao bachonga, Akho-o-o-o orao bachonga.

When they go to the river, they sing this way: Hahoo put it there to be cut, hahoo put it there to be cut.

Basi, aba oli kola eluchi ne bafula omwana yuno chingubo.

They undress this child when they get to the river.

Nga bafula omwana chingubo aba bapa omwana yuno litosi.

They will remove the child's clothes, after that, they paste the child with mud.

Kwanza bamubolele bali kwa mumechi, akwe mumechi.

They ask him to jump into the water first.

Lakini busomi bwabechanga khukwa mumechi, yabechanga mbo nakwa mumechi kumubili kunyira mbo nakwa mumechi kamafuki kesindukha keumba alala.

The trick part was jumping into the water which would make his body stiff, when he jumps into the water, his blood freezes.

Omwana khubeela kechile mumbeo ya asubuhi sifunane sibechangao kumwesi kwa munane, kumwesi kwa munane kubechanga kwembeo engali sikila Babukusu nebaamua mbo omwana okheba kumwesi kwa munane ne kumwaka okwo kukhoya kube kumwaka kwe khulia sekukhoya kube kumwaka kwe kamasika ta, even year, basungu bali even year.

The reason the child is taken to the river early morning and in August is because of the cold, that is why Bukusus decided to be performing circumcision ceremonies in August and the year should be, it should be an even year, not an odd one, an even year as white people call it.

Sekhoya kumwa ka kube uneven year mbo kumwaka kwa khataru, kwakharano, kwa saba.

It should not be an uneven year with three, five or seven in it.

Kimiyaka kya saba khukhola saba mbo elefu moja namwe mia moja tisaini na saba aa, tisaini na nane ee, makhumi tisa na munane nio bakheba.

Not a year ending with seven. 1997, no, 1998, yes.

Nga kuno sayi kuli kamakhumi kabili esiro ndala nende chine, kumwesi kwa munane khukheba.

Like this year now, 2014, in August we shall circumcise.

Nono aba oli khwama ekewa nono bemba.

When they come from the river, they will be singing.

E-e-e-e-e, e-e-e-e musinde we, e-e-e-e, yaya okalacha macho

Singing, "E-e-e-e-e, e-e-e-e-e circumcision candidate, e-e-e-e-e-e, be alert"

Khaaakho khakho, khaaakho khakho.

Haaho haho, haaho haho.

E-e-e-e akhubolela akhubolile e-e-e-e, e-e-e-e musinde we, e-e-e musinde we-e-e, e-e-e-e,

Singing, "E-e-e-e-e I am telling you e-e-e-e-e, e-e-e-e-e- circumcision candidate, e-e-e--e--e-e-e circumcision candidate.

Yaya oteremako oche Ebunyolo o-o-o-okho.

Singing, "If you are scared just go to Luo land."

Bali noteremaka rekukha busa oche Ebunyolo.

If you are scared you have to go to the Luo land.

Ne efwefwe eneno Babukusu rirango lienjofu khwimanga sa siriiii!

For us Bukusus, the elephant's hip, we stand strong.

Nisio sifunane sikilanga nekhuila babana ekewa.

That is why we take our children to the river.

Nono nebabolanga bali yaya oteremaka ocha ebunyolo oooo, babolanga bario khubela Banyolo sebakhebanga ta.

When they say "If you are scared, you should go to the Luo land," they said that because Luos don't get circumcised.

Ata lelo Basungu ninywe mwakelao mwecha mwaboma muli, “Eh, khane khukheba khuno khwabechanga nende maana!”

Nowadays you white people have come to realize how important the circumcision ceremony was.

Omunyolo bele babechanga nende kimila yabwe bapa kameno ne karuramo ne khane kameno kano khururamo babechanga nende esababu baywe.

Luos had their own traditions where they would pluck their tooth out, they had a reason behind tooth removal.

Lakini nafwe khukhebwa Babukusu baba nende esababu.

But Bukusus' circumcision also had a reason.

Babechanga ne esababu lelo mwechile muli bulwale bwa muniafu nebakhukheba bulayi bubwene soli raisi onyolakhokho siulukho fulani mbo wakhacha mungonelo ne khane wakhebwa, bakhuyila eluchi bapa enguu nono nowicha nocha mungonelo yakhaba omukhana yuno nali nende bulwale bwa muniafu ebakho bulayikho onyala webacha abundi waloba khubunyola ta.

The reason was HIV disease, if you were well circumcised It was not easy to be infected because of the circumcision ceremony one went through, when you were to get intimate with a lady who was infected, you could dodge it and not get infected.

Nono Banyolo lelo bosi basomile khwama ebubukusu khunabaimizanga khuli ta mwesi mukhebwe mururenge mumakhuwa ka chingonelo mwakhacha mumakhuwa ke chingonelo mukhalekha buchafu mulifunga ta.

So we have made Luos to nowadays, they have learned from Bukusus and we are encouraging them to also get circumcised, they should not be leaving dirt in the uncircumcised penis after having sexual intercourse.

Ne bakirisito bamanyile mbo likhuwa lino liama khale khusiamachamacha khuwamila Ebumisiri bakheba ata Yesu Kristo yesi bamukheba omwana wa Wele bamukheba chinyanga nechiwele munane, eyo yaba mpango ya Wele.

Christians know that this issue started long ago, from the beginning in Misiri when they circumcised Jesus Christ, son of God, on the eighth day, it was God's plan.

Aba kamakhuwa ke omwana omusoleli aba nali wa kwanza khwamukhebile kasalilwe, khwamukhebile, bamutiukhile lisina bulisindu khwamalile.

If the first born is a boy, we name him after birth and when we perform circumcision to him, we shall be done with everything.

Nali omukhana naye aba khukhola khurie?

If it is a girl, what should we do?

Omukhana nekebulwe wa kwanza ne bali chikholo chindala chilio chisimanga omwana omukhana nali wa kwanza bali aba orera kimiandu mungo.

If she is the first-born, there are some tribes which love it when the first born is a girl because it is believed that it brings wealth to the home.

Ne omwana nali omukhana sifwanani sia kwanza mawe yomukhana yesi mawe ya nali Nasipwoni owaba wa kwanza, yesi kecha sa nga omusoleli.

If the child is a girl and the first born, Nasipwoni's mother will come the way she came when the boy was born.

Mawe yomukhaye yuno kecha sa yesi khubona omwana wewe omukhana wibule kakhaba nekebule omukhana.

The mother to the lady will come to visit even if she gave birth to a girl.

Nono yesi asuta sa bikono bibili masalawe nali olio nende omukhana wewe.

Whether she gives birth to a girl, she will still carry two baskets for the in-law if they are still around and for the daughter.

Na yesi arakho sa enyama enyomu nio bara amaika yaniala kamechi karuramo mala enyama ino kenyekhanga ebe enyama busa nio bakhareremo kimikumba ta, enyama busa ya maana nio msaniwe alia.

Together with a dried meat, a steak meat which would have been put near the fire and dried very well, the son in-law will eat.

Nono enyama eyeyo ebechanga yomusakhulu, omusecha womukhana.

The meat is normally for the husband to the girl.

Nono ne bufu bwosi buba burio.

And flour remains the same.

Lakini omukhana nekebulwe aba oli kakhula yesi kola khucha siselelo ne efwefwe abechanga oli khucha khubita basoleli khubukulanga omukhana yesi aba embi bamubitilamo.

When the girl matures to marriage age, when we want to teach the boys, we normally pick a girl to attend, they teach her together with the boys.

Nono bamubitilamo nomukhana naye khumubita aba nikhwo khumurusiamo luluana nga omusoleli ne bamukhebile.

They teach her by graduating her to adulthood, the way they circumcise the boy.

Efwe bakhana sekhukhebanga ta, chikholo chilio nditi chikhebanga nga Baengele nga Baluhya babandi balio Batachoni bosi bakhebananga.

We don't circumcise girls but there are other clans like Baengele who circumcise them, other tribes like Tachoni's do circumcise.

Lakini Babukusu, Baengele balimo bakhebananga, Bamwalie nende bandu chikholo fulani nicho chikhebananga lakini sebali bosi ta.

In Bukusu, Baengele and Bamwalie and other tribes that circumcise, though not all of them do it.

Ne nali omukhana akhebilwe alobile khukhebwa yesi bamubita.

If it is a girl, whether she is circumcised or not, she will be taught.

Mala bamubolele bali, “Mayi, nocha mwilia lioo mungo mwoo, omusakhulu woo nalanga yakhaba norerekho busuma lekha bulale chomalile omusecha woo niko kenyile.

They will tell her, "Daughter, when you get married, when your husband calls, you would rather leave ugali to burn, and first attend to your husband.

Yakhaba nokhalanga bulo lekha bulale, chomalane nomusakhulu woo akhulangila sinanu.

If you were drying millet on fire, you should leave it to burn, you should finish with what your husband called you for first.

Sisiakhuyila mwilia mayi omusakhulu woo, sisiakhuyila mwilia omusecha niye oli nenayo oyoyo.”

What took you to that marriage is your husband."

Nono yesi bamubita bamukambila bali, “Embelekeu khumusakhulu woo orusiakho.

They also teach her on how to respect the husband.

Embelekeu khumasalawe okhusalila omusecha woo, mawe okhusalila omusakhulu ne rarawe, obaria obabukule nga rarao baboo.”

To respect the father and the mother in-law, you should respect them as your uncles and father.

Likhuwa limalilisi nilio babolela omwana omukhana yuno bamubolela bali, “Mayi okhebilila wachwichwisia omusecha woo ta.”

The last word they will tell this girl is "Daughter, don't argue with your husband."

Omanye bakhana balelo akorwa ewewe mwakananila wae obona busa ali, “Khupe! Namwe," Mbolelekho khubone.” Ali, “Ewewe ali aba so...” Nono nokhola orio abele omundu wesisecha sali bulayi ta, aba khoambia omusakhulu woo lirima, saba nende ekhoyo mubasie ta.

The girls nowadays don't care where you met. She will dare you to beat her up or say what you want. When you do that to a man, you will be making your husband angry and he will not be happy around his friends.

Ata yakhaba omusakhulu woo kabali omusecha omukhasi akhukhomanga, omukhasi akhuruma busa mubandu.

As a man you will not like it when your wife insults and disrespects you Infront of people.

Omanye bakhana balelo bali nende kimima kimilayi namwe kimibi.

The current generation's girls may either have good or bad manners.

Sikila anyala kanja polepole ali, “Yaya Wanyonyi ndererekho siyeywe esio."

She can start by saying, "Wanyonyi please bring me that broom."

Ewe omusani sa olenyukha wacha amuwa siyeywe ne aba busiayo analoma ali, Wanyonyi yaya ndililekho omwana yuno njekho chikhu.”

As a man when you stand up and give her the broom, the following day she will ask you to hold the baby for her to go and look for firewood.

Ne mulubukusu omundu wesisecha okhoya otile omwana chisafari chibili.

In Bukusu, a man is supposed to hold a baby twice.

Esafari ndala, enafasi ndala ya kwanza okhoya otile omwana omukhasi nekalao, sifunane silio.

The first time, you should hold the baby when the wife will be spreading the bed.

Anyoe kaleo akala oulukha.

She should be making the bed for you to rest.

Lundi otila omwana woo omukhasi nekomola ewe olie.

You should again hold your child when your wife serves you food.

Ne kaba bali buli saa ewe niwe olela omwana aba ewewe soli omusecha we kang’ali ta.

If you take care of the child every time then you are not a real man.

Nono omukhaye woo nekakhuwa eshima nekakhuri aba oli orura ocha emalwa nebali barengekhe alisia babana kalisia babana kamala kang’ona bibiayo byengila munju kamala bulayi ali bibiayo byengile, chingokho chengile nio kakhulondakho kecha niyo oli.

If your wife respects you, when you go to an alcohol joint, she should feed the children and when done, she would make sure all the domestic animals and chicken is taken care of before following you to the joint.

Ne nekecha nowikhale khusisala abele khale sekekhala khusisala ta.

When she comes and finds you seated on a chair, long ago she would not sit on a chair.

Ne balelo mwenyela sa mwesi mweenelia khungaki wesi wekhale khusisala sileyi ne yesi kekhale khusileyi.

Nowadays you don't care, you also seat on a tall chair like him.

Lakini bele khale omwana wesikhana mukhaye woo nekecha niye oli niye kekhala mubikele mwoo.

Long ago, when your wife came over to the joint, she would sit on your feet.

Sifunane siabechanga mbo akhekhale eyi ayungubale chimoni khaba bakokio abira akhebulila amutila khusibuno, namwe amuminila moni, namwe amubuta matere mukhono, eyo embelekeu niyo.

The reason was for her to act well so that when your age set comes around, it would not be possible to be touched on her behind, wink or pinch her hand, that would be disrespectful.

Nono nekekhale mubikele mwoo ewewe ekasi yewe asisikha lusekhe newe okhwesa.

While seated on your feet, her work will be to shake the straw as you suck.

Nono kane niyo yesi kumoyo kwichamo ali, “Mbekho yaya.” Nomuwakanisia anywela mubikele mwoo.

When she felt like drinking and asked for it, you would give her to take it under your feet.

Nono lundi niye owichile mumalilisi lundi niye okhoya abe wa kwanza khurekukha ache ang’one engo nono.

And since she was the one who came last, she should leave first to go and organize the home.

Ewe omusakhulu nocha nowola mungo okhepyulanga busa munju mwoo ta.

As the husband when you arrive at home, you should not go straight to your house.

Wola mungo kawaida ocheka bibiamo bioo.

As a routine, you should check on your domesticated animals.

Chikhafu choo chilimo?

Are your cows in?

Okhololelekho enje bwene eyeyo okende olole bibiayo bili bulayi, chikhafu chili bulayi.

You cough while outside and walk around to see if other animals and the cows are okay.

Ne esababu yabechangao.

There was a reason.

Sebali bekholola busa bali ekho! ekho! tawe.

It was not just a normal cough.

Aba alikho alola omundu akala ali muju mwoo, okhebilila wanyola omundu munju mwoo wapilamo kamafuki kachichukhao ta.

It was a warning if someone else was in your house, you must never spill blood by beating someone if you find them in your house.

Aba esi silamo wera ekholo yoo, wera babana boo, wera ne mwabene bali efamily aba ewe yafwa.

That will be a curse upon your clan, your children and family as you put it, they will die.

Nono ewe okholola orio kusudi omundu nali munju kebache newe okholola nobotokha litala, ocheka litala bibiayo bioo okhalolayo ta.

So you will have to cough that way in case someone was in the house, to warn him to run away and you are not supposed to check him out, you should then to proceed looking after your animals.

Babukusu nio baloma bali eh, walonda nisio engokho elia olia engokho?

The Bukusus said, "if you follow up what the chicken eats, you will not eat chicken."

Kusudi okhabona niko omukhasi akhola ta, okhabona niko kekhola ta.

For you not to see what your wife does.

Ewewe wameyo bakhuwe siakhulia sio olie silio sio olie omale, nomalile khulia omulosi nalimo ne kimima kimilai akhuwe kamechi oche wesinge ne wicha oulukha.

When you arrive you should be given your food, you should eat your meal and when done, when your wife is well behaved, she will give you water for bathing and then have a rest.

Ne onabona munju mwoo osaba oli, “Mbe biakhulia." Munju mwoo obolela omukhaye woo oli “Mbe kamechi kekhwesinga.”

If you reach a point where you beg for food in your house or if you beg for bathing water in your house.

Aba busime mbao ta, ne bakhana babakholanga siselelo bano sebabechanga bakhana be kumwinyawe ta.

You should know there is no love. The ladies that do, who used to get married were no nonsense ladies.

Naamue khucha lilia aba achile lilia.

If they decided to get married, it meant that is what they wanted.

Sali omukhana bele onyukanyuka ali mukha Wanyonyi ne busia subuhi kapa lilia lilindi abundu aandi ta.

It was not a lady who slept around, today to be Mrs. Wanyonyi and get married to someone else in the morning.

Naamue khucha wa Wanyonyi aba achile wa Wanyonyi, naamue khucha wa Wafula aba achile wa Wafula.

If she decided to date Wanyonyi she would date Wanyonyi and if it was Wafula she would do the same.

Sebabechanga bakhana abele nibo oloma oli bali baayaya ta.

They were not the type of girls you would say that, they were not promiscuous.

Kwa mufano namwe khemuwekho sa enafasi ndala.

For example, let me give one scenario.

Nowakanana ebubukusu wefwe eno mayi yesi yesi, kukhu yesi yesi oli ne chisale mumoni, omweneyo nibo bakhaye nibo ndosiakho, bamayi ne bakukhu befwe nibo ndosiakho bababechanga nende esambo, bababechanga nende ekhoyo, mbo ne kamile mungo mwomundu babandu babandi bosi bekomba bachemo.

If you meet any mother or grandmother in Bukusu land who has scars on her face, that will be the kind of ladies, those are the mothers and our grandmothers I am talking about, they used to have respect and joy and when they came from someone's home, other people will also aspire to marry from such homes.

Lakini kaba bali onyola omukhaye woo yuno kamela chimbuchi lakini mumoni muli sa muwanga chewe aba ba lelo.

When you find a woman with grey hair but with no scars, it means she is from the current generation.

Lakini be khale bakukhu befwe, bamayi befwe onyola bapa chisale.

You will find our grandmothers and mothers from the old generation with scars in their faces.

Omanye nenoma ndi chisale mukorwa sina nisio tawe.

When I say scars, you don't know what I mean.

Chisale khwabechanga khurembesha omwana wesikhana nali omukhana abe tofauti nende babana besisoleli.

The scars were to make a girl beautiful and look different from the boys.

Bakhalanga mumoni muno chilaini chitaru chama khuliru liekumukhono kumukhasi mpaka khuliru lie kumukhono kumusecha khulusaya sebatila khwiru ta.

They used to cut three lines on the face, from the left ear to the right chin, they could not touch the right ear.

Namba mbili abele khusibuno bosi basala chisale chilaini chitaru.

Number two, they would also cut three lines on the waist.

Nono abele notila khumukhana khusibuno khulikho nga biili kidogo yani barakho maridadi, chisimisia.

If you would hold a girls' waist, she would have put jewelry on, they were beautiful.

Nono oba oli nio bakhana bano bafwala nebibyuma ne kimikomeri eba tofauti nga balelo.

When these girls would dress up and put on jewelry, it would be different from today's girls.

Basungu ngorwa babolanga bali sina ta lakini efwefwe abele omukhana wechisale omukhana we bibiuma mumoni ne chindekwe byaechanga babandu besisoleli kumoyo kwe kukhwenya omulosi wewe ne lundi amwenye amusime mbo nacha nenaye mumakhuwa ke chingonelo kamelu kewe kanyoa kawela abwenao.

I don't know how white people call it but for us, a girl with traditional scars and a girl with jewelry and scars on the face used to give men appetite to be with their wives, to want and love her when they have sex, all his urges ends there.

Nekama abwenao salikho nende kamelu namwe lilekomba lie khuba ne kulyulyu ne bulianga mbo abona Nasimiyu abira yesi kenya tawe, aba kekure.

When he gets up, he will not have any sexual urges, he will be satisfied to admire Nasimiyu when she passes by.

Ne abundi siakilanga sina bapapa ne bakuka musibukusu nebabeya bakhasi babili bataru?

What made fathers and grandfathers in Bukusu to marry two or three wives?

Sifunane sia kwanza siabechanga babana.

The first reason was children.

Abele okhola orio wekomba omwana wemundu nekhane nga omubukula khane lisaye selilimo ta nono oba oli wamenya ne bele bakhale babukulangakho busomelo khabili khataru.

You would admire someone's daughter and when you take her you find that she was barren, after you had lived, the elders would take you, they would give you education once or twice.

Sisomelo sia kwanza bakhubolela ewe omwana we sisoleli bali, “Ah, ewewe omwana wa fulani wamenyile naye kimiaka lola kitaru kibili, khaba mwana ta aba sina sibi?”

The first education they would tell you as a man was that, "The son of so and so, you have lived with your wife for two to three years but no child yet, what is the problem?"

Bache bakhwirire kamalesi kesiuna bare mumalwa onywe.

They would make and put fertility herbs in traditional alcohol for you to drink.

Kabali sekebula ta baasi, ne bakhana babwe bararao baruma sengewe.

If she would not give birth, then their girls, your fathers, her uncles will send her aunt.

"Omwana yuno kaba akala kakwa nelitepe? Omwana yuno akala sanyala ta namwe sina?"

"Maybe this child is infertile."

Nono sengewe ni owicha khucheka omwana yuno ali arie?

So it is the aunt who will come to check whether the child is okay.

Ne sekabechanga sa abwenao ong’ene ta.

It was not only that.

Kabechanga mbo abundi omwana kabele bali yaani kamenyile kimiaka kiabirire kie khubeya mala sebabonakho narera omukhana ta, omusumba, omusumba napeli.

This happened when the child had lived without marrying yet he was past the marriage age. He will be a serious bachelor.

Nono nali omusumba napeli aba saoyangakho ta bundi bakhabokakho nali mawe sabonangakho omukhana nabira siasimba eyo ta, nono barakho sengewe ache acheke.

A bachelor who does not woo and his mother may never have seen a girl coming to his house. They will ask her aunt to go and check.

Eyo yabechanga likhuwa lia kwanza, liebweni.

That used to be the first thing.

Bacheke omwana yuno aba sina sibi.

They check the child to find out where the problem is.

Nekali bali lilienelio kabira mala arera okukhana sekebula ta nono bosi barume bacheke.

And if it was found that he was okay and the wife was not giving birth, they would also send someone to check.

Nekakhanyalikhana ta baasi ne aba nono, nge ndomile ndi sengewe kecha khucheka omwana yani kecha khulola omwana yuno, aba kumubili kwewe kwinyokhanga kukololokhanga namwe omana yuno kumubili kwaba kurie?

Then if it was not possible, it will be as I said, the aunt would go to check if the nephew's body was active, how his body was like sexually.

Kwanja, bareba mawe omusala, mawe osala omusoleli.

First they would ask his birth mother.

Omanyile bamayi nibo ba kwanja khubona omwana yuno nali wang’ali namwe tawe.

Because it is mothers who see the child first and be able to tell if he was normal or not.

Aba oli mayi asinga omwana subuyi alabona kumubili kukololokha kwima oli kuenja khulia, kuenja owasie ne mawe abona ali eh, ne abolela omusakhulu wewe ali, “Wepukhulu omusecha, omwana woo yuno omulamu sana.”

When the mother washes the child in the morning and he erects, ready as if ready for sex, the mother will exclaim "eh!" She will tell her husband that, "Wepukhulu, your child, is very active."

Aba oli akona nemawe chana ne ata alikho anuna ne abona kumubili kwomwana kukololokha ne mawe amanya ali omwana wase omulamu.

When he sleeps with the mother, if he would erect while breastfeeding, the mother will know he was normal.

Nono sengewe nga kecha khucheka omwana yuno acha kamutilatilakho, kamweabasiakakho, kamurakho sifuba, kabona omwana yuno kumubili kwewe kukololokha nga owenya omukhasi namwe ta.

When the aunt comes to check this child, she will caress him and see if the nephew was normal, if he does not erect and want to have sex with a woman.

Kulaba kwakonile busa oli nafwo sekufwokoyakho ta sikwinyokhakho ta, kakhatilakho sindu sisipakalakho ta, nacha khubola ali, "Omwana yuno aba omubi aba kona.”

If he does not erect, if he does not show signs of erection, if he does not erect after caressing and touching, she will then report that the nephew has not normal.

Lakini kumubili kwewe kulenyokha, kumwandu kwewe, khenome ndi kumwandu nio mwelewe, kumwandu kwewe kulakololokha namanya ali omwana yuno omulamu.

But when, if he erects, let me say his penis, if his penis erects she will know her nephew was active.

Nono aba lirebo licha mbo, “Aba nanu omubi?” nekwanja.

Now there was a question of who was a problem? But first.

Nono aba bela khumukhaye.

They go back to the wife now.

Babolela omukhaye bali, “Ah, akala chenjakho lirango."

They will tell the wife that maybe, "Change the hip (sleep with someone else)."

Ne bele khuchenja lirango lino sebachenjaka sa sifwabakani ta.

Sleeping with someone else was not done anyhow.

Abele balola wandaye yomusoleli khwama mukholo eng’ene.

They would look for the brother to the husband from the same clan.

Sifunane nebalomanga bali omukhasi wekholo sabechanga omukhasi womundu mulala ta.

That is why they say a clan wife is not meant for one person.

Akhinda wandayo kafwile ne wesi wilamo osalamo bandu.

Maybe your brother might die and you would inherit the wife, you sire kids with her.

Ne nali mbo ng’ali mukholomo mundu alimo omulamu nebaruma bali, “Ta, yaya chenjakho lirango.”

If there is a sexually active person in that clan, they will say that, "Sister, look for someone else to sleep with."

Nono omwana wesikhana yuno abundi kumwandu kwe omusoleli sekwolanga niye kamaki kamila namwe lusae lwewe lwolela ta abundi yuno anyoanga biakamila khungila biloba khwolayo biambane ne liki akala libuyu, Babukusu bali libuyu, akala linyola omundu ta.

So this lady, maybe the boy's penis does not reach where her eggs are located, maybe the sperm stops on the way to meet the egg, Bukusus say maybe the egg did not find anyone.

Nono barakho wandaye kacha khinda kapamo ne anyolamo omundu.

They send a brother to sleep with her with the hope of siring a child.

Naba khunyolamo omundu oyoyo sebamutombola bali omwana wa bene tawe, abechanga omwana wekholo ng’ene eyeyo, naba Omukoyabe aba omwana Omukoyabe niye.

Then they don't discriminate against that child, they take care of the child referring to him/her as a child of the clan, if he/she is from the Bakoyabe clan then the child will be a Mukoyabe.

Ne namalile ario Babukusu babene bamanyile bakholakho kamaasuswa khane Wele kayetile omwana oyo kanyolekhe owana yuno afwanana busa nende rarawe owabeya mawe.

When that is done, Bukusus themselves will know what traditions to perform for God to help in getting that child, the child will resemble the father married to her/his mother.

Sebalinda baloma bali, “Omwana yuno naye afwanile arie, tawe.”

They will not wait to say, "This child looks this way."

Abele bali abotokhakho emukongo yaba oli omusecha kekhale ne omukhasi yuno ali nende enda nabiraka omusecha wewe emukongo namubirayo nomwana aba oli kebulwa khafwanana busa nebabene.

She would pass around the husband's back while pregnant whenever the husband will be seated, this helps the child to resemble him.

Niko ako balebe base Babukusu babechanga nende kamakhuwa nende ekhoyo elondekhana efwanana erio khulubeka lwe siselelo.

That is what I have my people, Bukusus performed such traditions concerning courtship.

Sebabechanga busa bali bele omundu akwa busa khumundu, omundu abona busa omukhana khane kekhoyela esura busa nenyuma eyi kimima bitasi.

It was not just by force of getting attracted to beauty without considering the characters.

Kekhoyela esura khane mungo mwabwe bebanga, kekhoyela esura ne khane mungo mwabwe balokanga, kekhoyela esura khane mungo mwabwe sebali nende maadili namwe ekhoyo endai tawe.

Falling for the beauty, then it happened that they were thieves at her home, he could be excited with the beauty, not knowing she came from a home which practiced witchcraft and was very disrespectful, that was not a good reputation.

Sisiakila mbo bele nowenya khunyola omutekhi namwe wenya onyole omusakhulu omusecha woo abele basasi boo nibo bakhuenjela khubela bamanyile ekholo fulani bali nekimima kimilayi, ekholo fulani sebali balosi ta, sebali babefwi ta, sebasalanga bana belikondo ta, litondoa namwe bali albino namwe albino ta, besali nende bulwale nibwo balanganga bali bwe chiteleng’i ta, bwa ukoma sebali ne bulwale bwa ukoma ta.

That was why when you wanted to get a wife or to get a husband, it was your parents who would help you look because they understood a certain clan was disciplined, they are not witches, thieves and they don't have albino genes, they don't have epilepsy disorder.

Nono mubweno omwomwo aba bele nimwo bakhufukilila mbo tawe papa abandu benabo khuananga, babandu benabo balayi nibo bandu benabo balimo kumuliano, babandu benabo balimo bandu besisa, balimo bandu baani.

That family was be acceptable, "Those people are good, we mingle and they don't have epilepsy disorder, those people are kind, those people are generous."

Nio abele rarao kaloma ali, “Tawe papa cha ebweneyo ebeye.”

That was when your father would give you his blessings to marry from such a family.

Ne kakhali kaba bali rarao kakhubiyila kakhuleka mungo omwo soli ne kimima kimilayi, oli nembelekeu, abele nabona busa mbo wachile abundu nie bakhasimananga niye bakhakhwananga ta nga Babukusu abele balonga bali rarao nekakhuleka akhukhwela ebuwanga.

If your father didn't love you, your father didn't love you because of you being disrespectful and not disciplined, if he noticed you were courting from a family they didn't mingle or relate well, Bukusus say, "if your father didn't appreciate you," he would support you to marry from Wanga land.

Yaani bakhana babechanga khomo ne kimima kiebu.

The Wanga girls used to have a certain character.

Ebuwanga bweneyeyo siabechangao bifunane.

There was a reason regarding the Wanga land.

Bakhana Bawanga nga bele mubolela babechangamo kumunwa ne kimima kyabwe bele sekilondekhana nende Babukusu ta.

The Wanga girls were very mouthy, their characters didn't relate well with Bukusus.

Omukhana Muwanga norerire sekenyanga omukelekhe okundi ta, omukhana Muwanga norerire sali owikhala alala kaba omurekerefu tawe.

When you marry a Wanga lady, she would not allow you to marry another wife, when you marry a Wanga lady, she will not be obedient.

Kumunwa akorwa yuno mulamuwe, akorwa yuno wandaye, akorwa omusecha wewe, sasila ta nemwikhale emunwa sa oli ekengele.

She will not stop running her mouth, she will not care whether a person is her in-law, brother or husband, she will not keep quiet while seated, you would think her mouth is a bell.

Nono kamakhuwa ka pelepelepele Babukusu sebenyanga ta.

So Bukusus didn't like the mouthy behavior.

Benyanga mbo omukhasi nali mungo akhoya abe omurekerefu oyeta ekholo.

They wanted a wife to be obedient while at home, one who could help the clan.

Ne sienesi siakila mbo rarao nekakhuleka kenya aba yesi akhuwelesiekho siboko siewe omanye oli papa nalomile aba papa.

That was why when your father didn't appreciate you, he would also want to punish you for you to respect him.

Bali omusasi nabola aba akhila kosi.

When a parent says something, that is final.

Nono bele oba sa oli nga oyilayo kumunwa khane abundi omukhana oyo bali Angelina, oli Angelina khwichakho busa ewoo lulala ne rarao akhupa chikhafu chicha.

When you would try to say something and maybe the girl was named Angelina, when Angelina came to your place once, your father would take the cows to her home.

Nono ewe epekho oyuno khukhola khurie? Khane oli, “Tawe, sekali bali papa...” Wakhaloma oli papa oli efula yakhukwa naswa.

You would wonder what to do, however much you try to talk to your father.

Papa woo saulila ta ali, “Ese mala nakhuwele omukhasi ewe kakenako kakoo, wenya khukonele mungo?”

Your father would ignore you saying, ""I have given you a wife, do you want me to take care of your wife?"

Nono ewe awenao omenya busa newefumilia lakini aba oli khutaabu, oli khusinyasio khukhwama khurarao.

You would then tolerate life living in misery from your father.

Nio baloma bali ah, mukhana Muwanga sali omulayi mukholo ye Babukusu ta.

That was when they said Wanga girls were not good for the Bukusu clan.

Lakini balelo khubela busomi nende sibala nga sichenja babelekho nende kimima kimilayi baulilisana ne Babukusu.

But the current generation, because of education and how the world is changing they have improved to good characters, making it possible to relate well with Bukusus.

Ne busa chikholo chichindi babele Banyala, babele Banyolo, babele Bamia, namwe Batesio babenabo khukhwananga.

And other clans including the Banyala and Luos, be it the Bamia or Tesos, those ones we mingle with.

Lakini omanye Babukusu balomanga bali khechi nandemu.

You know Bukusus say, "Every river has its own snake."

Baliyo balala bakhaba Babukusu kimima kyabwe kimibi.

There are others, even if they are Bukusus, they have bad manners.

Nge khubomile anyuma ao banyala babamo balala Omubukusu omulayi busa obona Nasimiyu akenda kaboyile lirinda ne khane nibyo kaboa musibuno mwewe omwo abundi alimo ne liloko, abundi rarawe kukhuwe kamenya nendemu nga mukoyobaka nicho khuulila kikenda khusibala khuno bibindu byenebyo biosi bibechangamo.

As we said earlier, there could be a good Bukusu, you will see Nasimiyu with a good dress walking yet, she might have tied witchcraft charms on her waist, maybe her father or grandmother has kept a cobra snake, we hear they walk in this world, all those things were there.

Nisio siakila nga basakhulu bakhale abele sebafukilila owana wabwe omukhana namwe omusoleli kacha busa mungo nimwo bakhakhola bakhosiamo balolamo eng’eniesi babona omundu yuno mungo muno mufwana muriena tawe.

That was why the old men would not allow their child who was a girl or a boy to go to a home that they had not investigated well.

Ne babana nibo bebula babene balomanga bali ne wibula omwana akhoya kakhufwana.

And the children they get, they say themselves that, when you want to have a child, the child should resemble you.

Nowibula omwana akhakhufwana musura yong’ene ta, akhoya akhufwane musura, mumima.

If you get a child, the child should not only resemble your face, the child should also resemble your character.

Nomulanga oli, “Wanyonyi?” Aloma ali, “Papa."

When you call him, "Wanyonyi." He should respond, "Yes, father."

Mala likhuwa elio liendelee mbo nomuruma oli, “Cha wa wandaye yase fulani, cha undolele wa Wepukhulu eyaywa.”

That attitude should continue, when you send him to any of your brothers. "Go and borrow an axe at Wepukhulu's place."

Nekolayo alome ali, “Papa kandumire eyaywa.”

He should be able to say my father has send me an axe when he gets there.

Lakini muchingo chindala chiliyo nga omwana kebulwa samanyile liria ta.

But there are some homes where children are born and lack respect.

Kabali khochawe yomwana akhomanga rarawe newe ocha mungo omwomwo obukulamo omukhana, nafasi ye ewewe khusala omwana akhukhome namwe akhome bawandayo eli raisi sana. Sisiakilanga Babukusu bekhale babene babona ebweni abele baenja omwana wesikhana bamanya mungo mwabwe, bamanya kimima kilimo, bamanya bekhala barie, bekhala barie balichanga ne babandu namwe ta.

If the maternal uncle insults the father, then you go and take a girl from that home, chances of you having a child who insults you or your brothers was very high, that was why Bukusus, seated, they would foresee the future and look for a female child themselves and investigate her home to know the characters, how they lived, behaved and whether they were kind and generous to other people.

Kusudi papa mulala anyala kabona oli bafuka munju mwewe nekenya ata kekaleyo kumuliango balie bamale niyo babandu babandi babire namwe baliemo.

Intentionally, one father would want to close the door while they will be preparing food for them to eat first before other people could pass by or share the meal.

Nono muchingo nga ng’ene echecho sekabechanga rahisi omundu khwekomba abemo nomutekhi namwe ache atekhemo.

So in such homes, it was not easy for someone to wish marrying from or getting married there.

Ata omusakhulu naulila sa ali omwana wewe nebamulanga bali Nakhungu abele Nakhungu, abele Nasimiyu, abele Nasipwoni bali ali khacha mungo wa Kunywanywa nekhane mungo mwenomwo kunywanywa kulimo, sakana ta, akhaya.

When a mature man would hear her daughter Nakhungu being called, whether it was Nakhungu, Nasimiyu or Nasipwoni said to be married in Wakunywanywa's home where there is no order, he will not accept but he will refuse instead.

Nomukhana nakhaya mawe kakhacha kakania omukhana kaba rarawe kafukilile ne omukhana atekha sa.

When the girl insists even after the mother had asked her not to do it, if the father accepts, the girl will get married.

Lakini rarawe yomukhana kalondakho kabolela omwana wewe omukhana ali, “Mayi mungo muno sotekhamo ta, we kamaru abele sanyala kabira lia rarawe tawe.”

But if the father follows his girl and tells her that, "My daughter you cannot get married in this home," a respectful girl would not disobey her father.

Ata efwe nekhwabechanga basoleli abele khwembanga busa ne lubukusu khuli olinda rarao kalomakho nio wesi wabeya.

When we were boys, we would sing in Bukusu, you have to wait for your father's advice before marrying.

Bali nowenya khubeya olinda rarao kaa kalomakho nio wabeya.

If you wanted to marry, you had to wait for your father to support the marriage.

Socha busa sisilu mala oche obukule ne khane rarao sekamanyile ta, ne khane mao sekamanyile ta.

You don't just marry in a foolish way without your father's and mother's consent.

Bali nandakambilwa kakona khumwanda kwenjoli.

Whoever doesn't listen faces consequences.

Nokhakambilwe ne rarao, nemao, aba ewe oli nga owafwa.

If you are not taught by your father and mother, you are like a dead person.

Niko ako Babukusu, kekhusibala kali kamakali kene khwakanane enyanga ekindi khulomekho embakha ekindi.

That is what I have my Bukusu people, there is a lot in this world. Let us meet another day and have another conversation.

Wele abe nanywe, Omwami amutilekho.

May God be with you and may He bless you.

Asante.

Thank you.