Transcript for "Life of the old 1"

Ese mwisina ndangwa bali Christopher Wanyama Murutu.

I am by name called Christopher Wanyama Murutu.

Ndikho mbana embakha muserukho yefwe namwe khale nga bele limenya liabao.

I am giving a story on how life was like in the old days.

Limenya liabao nga khubana baraka khaswa basoleli nende besikhana.

The life that was there for the youths, boys and girls.

Basoleli efwe khwabechanga bele khale sekhumanyile sindu balichingubo ta.

We boys did not know anything about clothes.

Nengubo yefwe yabechanga bele bakhukulila lisiati.

They used to buy us a shirt as the cloth.

Bali cotton namwe akaki America namwe khaki mala bakhusonela kusiati kule-e-ei.

They would make a long cotton shirt for you.

Wakati eyeyo niyo niyo bele bali omwana fulani.

Those days you would then be recognized as someone's child.

Newama muselukho omwo nowicha noba nono bali wabele kijana.

When you mature from being a young person.

Nono wesi wombakha khayu khe bunyasi.

You also build a grass roofed house.

Khayu khano khwakhombakhilanga sindu bali kamakololwe.

The small house was build using bamboo like trees.

Kimindu mukewa kimelangamo oli kamateka.

The trees that grow in the soils near the river.

Nono khubukula kimindu kino nekhwicha nekhupanga khunju mala khayu khano khukhakhola kha round.

So we take this bamboo like trees and place them on the round shaped house.

Sitanda siefwe yabechanga bele.

Our bed used to be.

Khufutula khunju, mala nekhufutula khunju khubukula kimisala nekhukhikha nekikindi khuyabakilaasi.

We would make holes in the house, put the trees in and fix them.

Nono khuboa busa.

So we just tie.

Ne sitanda sino khurera kimisala khwalakho nekhucha khukhaa bunyasi bulangwa bali lubembe ne khicha khwalakho.

We would bring trees and put them on the bed then look for the special grass and spread on it.

Nekhucha khusaba mai akhuwasindu bali lisielo nekhwicha khurakho.

We will then beg mother something called the animal skin and put it on.

Ne engubo yefwe yekhukhwebimba.

And our cloth which we used to cover ourselves.

Bele khubukula sindu ngalikunia.

We would take something like a sack.

Kamakunia kano kaba kekamakonge.

The sacks were made of sisal.

Nono khwingilamo newingisiamo bikele.

You would enter your legs in the sack.

Ne eneno nayo engaki mai akhuwelesia kukwaba bele kukubo kwewe kuskati mala nono nikuo webimba.

Mother would give you her old skirt for you to cover the upper part.

Nekhwamile muselukho omwo nono bali aba khwolile kijana nono khunenyanga fwesi eeh obona oli omwana wa fulani.

After now becoming a young man.

Bali kolile nono yesi omukhana bali nono fwesi khuchaka khuima lusoleli lukhana.

When we got at the age where we would now seduce girls.

Musisaaesiesio bele basasi be bakhana anaba omurafu khwarumihilanga mbinu ye khukhwola mungo omwomwo.

Those days when the girls parents were harsh, we used a way of getting to their homes.

Basakhulu bele zaidi zaidibabukula chisimbo jioni jioni saa moja saa kumi nambili nebekhala amuliango nebekhala.

Elders would take walking sticks in the evening and sit outside their doors.

Khundebe ye bikele bitaru.

On a three legged seat.

Nono yakhaba busuma mumurelela sao mala ngalia nono kekhala nalolelela bibiayu byewe nga bingila.

He will be served ugali there as he watches over his domestic animals as they come in.

Ne alolelela babana bewe. Nono babana benyaa musikuri.

He watches over his children as they play in the field.

Nga nebenyaa musikuri babirirakho ei, bachila ei. Nono nekhulakane khinda khubirire ekewa eyeyo ne bacha siasebele khwalakana.

As they play around and run allover, maybe we planned to meet away from home after meeting earlier on their way to fetch water.

Nono efwefwe khwicha khwema khulumako.

So we go and stand along the fence.

Niluo chikhafu chibiriranga aba bali kamasibaikhwima awenao. Nono benyaa nebakhwitilakho.

A bushy fence where the cows pass through. They place play and come in contact with us.

Lakini enafasi yekhubonana nenaye omusakhulu alikhureba ali, “Ne munakhiyakhiyanga ei nemechayo si?”

There will be no much time to interact because the old man will keep asking why they will be coming over to the fence.

Nono khwarumikhilanga likhua bali.

So we used something known as.

Babana bano nga nebatima bario becha nebabukula sindu nga lisielo.

As these children run over, they would come and pick something like an animal skin.

Nebakonamo ne yuno amema ei amema ei.

They sleep in it and get carried inside.

Nebaramo kumwenya bali, “Njila okhu ngololilo, Ngalukhila okhu ngololilo, Njila okhu ngololilo. ”Nono bacha bario nebaila omukhana yuno munju.

They will start singing "I will go from this way and come back from this way" They will then take the girl to the house.

Bali aba bamukisile. Lundibacha bario nebakhola bario nebamukalusi. Nono nga nebakhola bario baba nga becha niye khuli ne aba efwefwe khukona mwiselio.

They would then have hidden her and come back for us to be carried in the skin.

Nono nga nengona mwisielo nebacha,“Khuchila okhu ngololilo, Khumuila wae ngololio. ”Nono babira khumusakhulu amuliango nono balikho aba balikho bacha khungisa.

As I am carried in the animal skin with the singing "I will go from this way and come back from this way" we would pass by the old man at his door.

Mulusiro lwabwe olwolwo.

In their bedroom.

Nono nga nebola eyeyo khumusakhulu ali fwana balikho baila omukhana munju nekhane ese ndi mwisielo. Nga nebola eyeyo nesese ningila nono.

The old man will think it is the girl being taken to the house but it will be me in the animal skin.

Munafasi niyo babene bakhola bambusiakho bitasi nebarura.

They will then cover me in a pile of clothes and leave.

Nono kumwinyawe kuno nga saa tatu nomusakhulu alua basi nabakhania ali kumwinyawe kwawele.

The will proceed until 9pm when the old man will ask them to stop playing.

Nono nga kumwinyawe nekuwa kurio ne aba nono esese namanya mbo kaba bali nekali kari aba nafaule.

As the play ends, I will know then that I have succeeded.

Nono nga nefaule ndio wakati nono yekhurura.

As I had succeeded that way, there comes the leaving time.

Wakati yekhurura omwana abolelaomusasi ali, “Papa ese enda yakhaile.

At the leaving time, the child tells his father that she is having a stomach problem.

Eii, “Yamakhuanja irie?” “Nga khuwinyaenge sa khurio bele enanjunanga as mala enda yakhaile. Nono ndenyanga.

At the leaving time, the child tells his father that she is having a stomach problem.

Umbilekho enje.

Take me outside.

Basi, bamuile lundi bamukalusie, ese ndimo busa. Bamuile lundi bamukalusie, mala anialisie busa basasi bano mpaka balue.

Then they should take him/her there and back, I will be there. He/she should bother these parents until they get tired.

Nono kaamue busa ali, “Aah, ikulayo sa mbao sikhulia ta ikulayo sa orure.” As, nemanya nono nanyola enafasi.

If he/she decides to open saying there is nothing that will harm me, then I will know I have gotten the chance.

Ne naba nono bakhana bano mulala kenyukha nono nende.

Then one of the girls will wake up with.

Ririnda lia mai wewe oyu yesi kebimbile ne nono mbirira mukari nono khubimba bandu babili. Nono amulango anano nga khucha khuri chimbwa chilio.

I would pass through her mothers long dress which could cover two people and the dogs will be at the door step as we pass over.

Nono bacha bu-u-u-usa nga banjosia aketi as ne nono oyuno ayukha achaka khukachula nende ano emba nese omusoleli neanya.

They would take me to gate and when he would go back to talk to the dog that is when I would run away.

Khale bele.

Long ago there was.

Khwachichanga khurio khulondekhana nende noselela. Ne busa sekhwabechangakho ne rusa yekhunyola omwana bali acha ei nenei.

We used to do that on courting because we did not have permission to meet girls easily.

Khulondekhana nende nga chinyanga chino noulila omwana, omwana bali wafulani kanyolile nenda bali omwana wa fulani, khubela babana bano babawelesi.

Nowadays you will hear the child of so and so has been impregnated because these children.

Freedom banakendanga sebali nga nebalindibwa tawe.

The have freedom to walk around the way they want without supervision.

Nono khale basasi bele baelewa bana basoleli.

Long ago parents had understood the boys.

Baelewa bana bakhana nga nebekhala nenabo, nga nebabolela nga nebabasomesi nabilanga ulinzi neyabao.

They understood girls who they taught and supervised.

Khulondekhana nende nga nekhwayanga.

Basing on how we looked after the domestic animals.

Efwefwe ata bele omwana nga nasamusia chikhafu anyala kaya chikhafu chino mala enyanga ata yakwa.

For us even a child woul look after the cows until sunset.

Okorwa omwana yuno nalichanga sinanu ta. Lakini efwefwe khwabechanga ne kamatunda kefwe ekewa eyeyo.

You would not know what this child is eating. In our case we used to have our fruits at the place the close to the river.

Efwefwe khwabechanga bele nekhusamule bele khukenda nechimbwa.

We used to go to work accompanied by dogs.

Efwefwe khwabechanga bele nekhulikho nokhwaya khurio.

When we used to look after the livestock.

Khwabechanga nende bele selio bali omundu aloma ali bulime buno bwa fulani, bulime buno bwa fulani ta. Nga nekhusindikhila ano chikhafu.

There was no land for anyone, we just grazed the cows.

Khucha nga khubarabara eundu etai sana eyeyo, khucha nga siadaraja etai sana nono khulindila sa chikhafu chino chikenda busa nechikenda mubunyasi mpanka nga nekhunakanana nacho.

We used to far across the road and bridge as we watch over the cows.

Zaidi sindu niso efwe khwarumikhilanga ekewa eyeyo bele efwefwe khwarumikhilanga sindu bali kamasalila.

The common thing we used a long the river was the wild fruits.

Kwalichanga sindu nga kamachabungwe, kwalichanga sindu bali chinduli, khwalichanga bali busalamalwa, khwalichanga bali busongolamunwa.

We used to eat wild fruits like loquat.

Khalichanga ata bali bubwimbirichi.

We use to eat the sweetest wild fruits.

Nono bibindu ebyebyo nibyo byakhulindanga efwefwe nobono nekhwekhalanga ekewe.

So those were the things that kept us staying long in the place a long the river fields.

Ata bele bila khulia tawe.

Without even eating.

Ne neli bele yaba bali khulia nga khwabechanga khurio khwabechanga zaidi ye babana ata kumi.

We were more than ten children when it came to eating.

Mala bele bulimwana achengo wabwe.

And every child would go to his/her home.

Nebamuwelesia siakhuli.

The child would be given food.

Oyuno bamuwelesi kimioko, oyuno bamuwelesie kamapuoni.

One will be given cassavas as the other one will be given the sweet potatoes.

Oyuno bamuwelesie busuma, oyuno bamuwelesie kumuchele, oyuno bamuwelesi echai ne kumukati, mala bibindu bino.

Ugali will be given to one, rice to the other, tea to another one and bread to another and then all this things.

Nga nebakhuwa nosuta. Nono muila busa owuola narao, owuola narao, owuola narao. Nono bibindu binonga khwecha fwesi bana kumi.

You carry as they give you and take them to the destination. After the ten of us have delivered.

Naba nono.

That is when.

Oyoyo okhenyalile osutile lipuoni kanyolelekho au kumukati.

The one who had carried the sweet potatoes will have a chance to get bread.

Oyoyo okhalilekho bele kumukati kalilekho lipuoni. Nono efwe sekhwabechanga khale bele.

The one who did not have bread will then eat bread. Long time ago we did not.

Kamakhua kekhuloma bali omwana wa fulani alia wa fulani namwe omwana wa fulani alinabyo no wa fulani salinabyo ta.

There was no discrimination on how children would eat from other people's places.

Efwefwe khwakhulanga khurio nabilanga nekhwakhulanga nende hekima ya khumanya mbo kenyibwa olie

We grew up that way with wisdom knowing that you are supposed to eat

Nende owasio. Ne kaba bali owasio yuno kachile mala bialemile bali, “Aah,ewe kholile ano busa sebilio ta.” Mala nali bali karumikhilekho sindu nge enyama.

With your mate. If your mate leaves some food and you are told to proceed to eat, for instance if it is a piece of meat.

Anakhaka busa nga nanyala, atotole khayama khano naronga kumunyu, aronga kumunyu naombosia khayama khano.

He/she will carefully eat the meat and soup in order to get full.

Nara mukhwaa muno. Nono mawe omwana yuno kesaba ali fwana omwana yuno salikho ne sindu tawe.

The child will hide the piece of meat in the armpit and wash the hands. The mother will not notice that.

Khane omwana yuno kabukule khayama karere mukhwaa. Anaba nga kola ekewa ali, “Ese njile mai kakhaya

He would have hidden it in the armpit and when he gets to the grazing place, he will explain what had happened.

mala khakile namusutilakho khayama.” Nono khayama khano anatotolanganatotola nakhukaba fwesi mpaka khunaliakho khayama akhakho.

He will share small pieces of the meat he tried and carried for us. At the end all of us will get a share.

Nono akako niko efwefwe khwakhulilangamo.

So that is what we went through growing up.

Enyuma eyeyo.

Back then.

Ne lelo chinyanga chino luno ochakhunyola omwana bali.

Nowadays before you can get a child.

“Emwalo ewewe busuma bakhuililayo olia oriena?

How can food be brought to you at the grazing land?

Ewe khowiche mungo olie siakhulia nio okalukheyo, namwe cha orere chikhafu ano nio okhole.” Kamenako sekabechangao tawe.

You should come home or bring the cows home then eat.

Subila nandi.

I believe that.

Ebiebyo biabechanga bireo. Elubeka nekhuli bali khwakonile nende bakuka nende bakukhu, zaidi bakukhu.

That is how it used to be. On the point of spending night with our grandparents especially our grandmothers.

Kukhu bele bakhuwechanga chingano fulani. Mala bakhuwechanga khukhombakha muliba lifuana liri.

Grandmothers used to tell us some stories that would make us improve our lives.

Bele onyola kukhu akhureba ali

You would find grandmother asking you

“Esese kaba bali

"If I was

Ewewe oli nende bewenywe

You have your people

wechefunia nenabo,

Who you are proud of

mala khulikho khwenya khubana. Efwefwe khwachichanga bali oyuno anamala kakhureba ali ‘engo?’

When we wanted to fight, we would signal each other by saying 'home'

Onamala oloma oli ‘alio osola’

When you finish you would say 'there is one who solves'

baasi, manya oli aba engo eyeyo ulinzi ilio.

Then you know that there is protection at home.

Ne balikhonebecha bosi bepanga.

If they are all organizing themselves to come.

Lakini banaloma bali ‘mbayo osola’manyaoili engo eyeyo aba sindu tawe.”

When they say there is no one to solve, then you should know there is no protection at home.

Mala nga nekhwabechanga khurio.

As we used to do that.

Aba kukhu akhakhubolela ali nono nemuliikewa bali nio khuli ekewa khunayanga khurio, khuli nende chikhoroto.

Grandmother would be telling us that when we are at the grazing land we should look after the animals with standard canes.

Nono nga nekhureba, oyo nareba okundi ali,“Engo?’ Noyo abola ali,“Mbayo osola.”

When one asks the other 'home? the other one will respond there is no one to solve.

Ne yuno aila lukhoroto. Lukhoroto luno nelumupa.

This one will take the special cane, and when he is beaten with the cane.

Sabona bubi namwe bali bacha khustaka omundu ta sikila abolileali .

He will not feel bad or report the issue because he said.

‘Mbayo osola’.

No one can solve.

Lakini kaba bali lukhoroto luno acha khuchukucha mala lukhoroto luno

But if he throws the cane and it

Lumupe mala kalomile ali ‘alio osola’hiyo ni haki khubela alomile ali ‘esese nenyala’. Nono ewewe bele nomupa, nomupa busa.

It it hits him, then you are right because he said there is someone to solve, so if you decide to beat him then that is okay.

Sikila tiari kalomile ali esese sesi ndi busa omusoleli.

Because he has already said he is a boy.

Hata wakati eyeyo niyo niyo nono khwatilanga bele nekhunapana obona omundu atila khuliru liowasie.

Those days we used to touch each others ear when we were to fight.

Ali,“Enjekeche yamala kamatore kewenywe” Basi nobona bebweneyo

Saying "the porcupine has finished eating banana's from your home" then you would see

khucha khurio. Nono kukhu kakhuwechanga chingano fulani mala khwechile khwachitafsirachingano chino khane chabechangakho nende maana.

Grandmother used to tell us some stories and we have come to realize how important they were.

Sikila khwicha khunyola ata onyola omuswaili abola ali “Aliye juu muongoje chini.”

Even a Swahili would say "wait down to whoever is on the top."

Nowicha nololelela babola bali oyoyo

If you look into it, it said that

oloma ali ‘esese nise omanyile’ ewewe nio okhola ewewe nawe okhamanya ta.

If look at someone who says they know everything and claims you know nothing.

Ewe nawe sila busa.

Just remain silent.

Nononosilile busa linaba nga nono limuolakho nio omureba oli, “Aah wase ewe wabola oli mbao nio libirira ta? Nono ewewe nawe liakhunyola liriena?”

If he finds himself in trouble that is when you will ask him "you said you know everything, how did you not know about this one?"

Alafu wicha khunyola omundu, obira anje wewe ngomureba oli, “Oli munju?’ Ali, “Tawe munju muno khulimo.”

Then you will come to find someone seated outside and say hello which he will respond by saying they are fine.

“Eee, muela?” “Eeh.”Obire oche. Lundi muchuli kuno ali “Tawe munju omwomwo efwe khulimo.” Abwenao bakhale balomanga bali ‘nandakisa mulwale

Eee, you are okay, the next day he will say the same thing. The ancestors used to say "who ever hides a sick person

Baliulila nyanga bililo’. Means, ewewe onyala waba nende omulwale woo khinda omulwale yuno

You will hear cries, meaning you can have this sick person

alualanga bulwale abulala nibwo okhenya ata wandaye namwe chirani amanye tawe.

Who might be suffering from the sickness you don't want your sibling or neighbor to know about it.

Nono ewewe nokisanga, nokisanga, nokisanga nyanga bali nyanga nioyo alifula noliruranje mala ochake khukukula. Ne becha bakhureba bali, “Aah,

So if you keep hiding, the day the person will die you will get out and start screaming. They will come

ne ewewe sewalomilenge oli mungo muno efwe khulisa bulai. ”Nono nandakisa mulwale baliulila bililo,

They will wonder why you were saying you were okay. So whoever hides the sick, you will hear cries.

ewewe okakisa kemuoo nyanga kakhabulikhe.

If you hide what happens in your home with time it come to be known.