Transcript for "Stories at night"

Ese nakonanga ne kukhu.

I used to spend the night with my grandmother.

Nga nakonanga ne kukhu bele chiba nga khwakona.

I was spending time with her, when we went to sleep.

Nga chola saa tatu ne kukhu achaka khumoka nacha kekhala amaika abuana kumulilo.

When it got to 9pm, grandmother would wake up and sit next to the fire place.

Nono anabuana kumulilo nesesi lilo liwa emurwe.

When she lit the fire, I would also lose sleep.

Nenja sesi nikhala njaka khuora.

I would also go to the fire place to get the warmth.

Ne kukhu achakakhumba chingano.

Then grandmother would start telling me stories.

Chingano nicho kambechanga kukhu kambechanga alikoo.

The stories she used to tell me were.

Lusimo nilo kukhu kambechanga kambechanga ali,“Kuka khubolelekho?”

Grandmother used to tell me a tale by saying, "grandson, should I tell you."

Ali, “Libibi kumulio kulimo, lakini kumurandabasio kulio.”

"If you do something bad there is always consequences."

Nono mureba nandi, “Kukhu kumulio nisio sina? Ne kumurandabasio nisio si?”

So I would ask her "what does something bad and consequences mean?"

Ne kukhu kambolela ali,“Khale enjekeche yechanga."

She will tell me that "long ago, the porcupine used to come."

Nelia kamapuoni kakukao.

It used to eat my grandfather's sweet potatoes.

"Mala khekhupakho sikila yechanga bele akoloba akoloba namwe saa mbili che musilo.

"We would wonder because it used to come late in the evening, 8pm.

Mala kukao kacha kalima liloo liacha eyeye mumapuoni omwomwo.

So your grandfather dug a hole through the sweet potato farm.

Mala kalima lilindi kaninia mungaki mala kabukula libale kapima libale lino.

He then dug another one from the top side and took measurements of a stone.

Nelicha emuliango eyo neliaka, mala kengisia kaninia libale mungaki kukao.

The stone would block the door and your grandfather raised it up.

Mala kang'ona sindu nga lusala kachonga.

He made something with the shape of a stick.

Mala kailila mwiloo fulani liakhalisia libale lino nono lili mungaki nga lekhula libalelino lietila khulusala luno.

He then passed it through a certain hole which was on the top, where the stone gets in touch with it.

Nabukula kamapwoni nende bibindu nibyo enjekeche ino yalichanga.

He took the sweet potatoes and other things that this porcupine used to eat.

Namwe enjusi ino yalichanga bele neicha musipwoni muno nara eyeyo.

What the wild animal used to eat when it came into the sweet potato farm.

Nono kukao kachichanga nekekhala eyeyo.

So your grandfather used to go and sit there.

Naba alolelela nono kakhwesile lusia khuwama khulusala okhwokhwo kachile.

He observed the string he was pulling from that stick.

Karibu chimita kumi alikho alolelela abone.

Observing almost ten meters.

Sina sisicha sieloo nabona kuyusi chana nga ngekualengelelamo kuri nekubona kamapwoni kalimo.

What might come from the hole, he saw the wild animal which was attracted to the sweet potatoes.

Ne kubona kuli "ne kamapwoni akako sekali niko kalikhulasimisianga ndakhule?"

It thought "is that not the sweet potatoes I am going to shove?"

Ne kucha kwimao nekulengelela ne kubona kalimo ne kwingilamo.

It went and it stood there, peeped and saw the potatoes and entered.

Nono nga nekwengilamo, ngakwengilamo kwabona kamapwoni akako, basi nekucha mpaka khumapwoni.

When it had entered and saw the sweet potatoes, it went straight to the sweet potatoes.

Nge nekwacha khumapwoni nekuchaka khulia kamapwoni.

It then started eating the sweet potatoes.

Ne kukao akhwesa lusia luno ne libale licha nelifuma liloo.

Then your grandfather pulled this string and the stone covered the hole.

Nga neliafuma liloo ne kukao abukula lifumo nacha afutuma khungaki.

When it covered the hole, your grandfather took a spear and made a hole on top.

Ni apima ali kwolile anano nafutula khungaki nakuunilamo ne mala kufwilamo nayaba nebakhulane bamwata eyeyo.

He measured to see where it was and made a hole on top, he killed it then dug it out.

Namureba nandi, “Kukhu onamaanishanga oli aba yani kunjekeche nisio sina? Ne kamapwoni nisiosi?”

I asked her, "grandmother what do you mean by saying porcupine and sweet potatoes?"

Ne nono kafafanuila. Nekafafanulia kambolela ali, “Kuka khubolelekho?"

She then explained to me saying.

Nandi, “Yeeh.” Ali, “Mwibibi khumulio kulimo lakini kumurandabasi kulio.

I said okay, she said, "there are consequences in every action.

Omukhasi womwene nochilemo anakhutekhela biosi.

Someone's wife, when you visit she will cook everything for you.

Ata asinje engokho arusi khumakii, ata atekhe nisio bele omukhasi woo okundi oyo akhatekhanga ta ili olie mala wikure.

She will even slaughter a brooding chicken and cook everything that your wife doesn't cook for you to eat and get full.

Lakini wakati eliyo chilikhuba nga nono cholana muwakati ya saa nane ye musilo ne oulila omusakhulu wewe.

When it gets to 2am, that is when you will hear her husband.

Akholola enje ali, "esese sise wa fulani nalota."

He will be shouting his names claiming he is now heading to his home.

"Nali wa Nangami nalota."

If he is the son to Nangami, he will announce his arrival.

Ne basakhulu bekhale bakendanga nende kamasakha kamafumo bele sakenda sata.

In the old days the elders didn't walk around free, they walked with spears.

Nono nga nakhola ariario omulosi wewe oyoyo aba limulasimisia kenyukhe kekuleyo.

That would force his wife to wake up and open the door for him.

"Nono yamaamisia mbo kuka enju eyabene, enju eyabene nikwo mwibibi."

"So my grandson, it meant that the house belonging to someone else, someone else's house is the wrong thing."

"Ne kumurandabasio niye omusecha okhunyolile munju yowasio."

"The consequences are like the husband who find you in another man's house."

Nono lifwa munju mwowasio ewe nochichanga munju yowasio ochichanga lifwa.

Death is when you go to another man's house.

"Nono ndikhokhubolela kuka okhachakho khumukhasi womundu tawe, okhafwile munju ekhali eyoo ta.”

"I am warning you my grandson, never go in another man's house, you will die in his house."

Kukhu kambechanga chingano, lusimo nabola mbo, "munyala mwaba mukholo."

My grandmother used to tell me stories and tales saying, "you can be in a clan."

"Mala ekholo yino enyala yabamo bindu mbalimbali."

"This clan may consist of so many things."

Kukhu kalomanga lusimo lulundi.

Grandmother talked about another tale.

Ali, “Kuka khubolelekho?” Nandi, “Yeeeh.” “Tondo wafua tondo wakobola."

"Grandson, should I tell you?" I would say "yes, say it." "Tondo died, Tondo came back."

Nereba nandi, “Kukhu tondo wafua tondo wakobola nisio sinanu?”

I would ask what Tondo died, Tondo came back meant.

Ne kambolela ali,“Eeeh, kuka munyala mwaba mukholo mala ekholo ino yabamo buruki namwe ekholo ino yabamo bulosi.

She would tell me, "Eeeeh, grandson, you can be in a clan which has leadership or witchcraft.

Mala onyola mbo ekholo yuno omundu owarukanga yuno nekecha arurao.

You will then find that this clan the leader who used to lead is no longer around.

Omundu yuno nga narurileo mwekhupekho omundu oyo kaba omulai, omundu yuno kaba bele niye owakhuruka bulai, niye owakhwakanilanga eshida nekwa, bakeni nebalio khutiwa waniye, nono nga afwile khukhola khurie?

When he is not around, you will be wondering how good he was as a leader then wonder how you will survive after his death.

Lakini kamanisianga khane sindu fulani.

She meant something else.

Kamaanishanga khulondekhana nende tondo wafwa tondo wakobola kabechanga mbo khane omundu ofwile yuno.

What she meant with "Tondo died, Tondo came back" was this dead person.

Ali nende babana mala babana bano babechanga babewe nomwene kabechanga omuruki namwe ali nende bawandaye mala bawandaye bano babechanga batiti.

He had children and these children were his children or his brothers who might have been young during his leadership regime.

Mala babechanga bele bosi babonanga nilio rarawe kakholanga.

They used to observe what their father was doing.

Nobona mbo omwana arura mubana bano exactly busa nende.

One child will come out exactly like his father.

Bele papa wewe nge kakholanga, kumwima nikwo kakholanga.

He will behave and act exactly like his father.

Obona owana yuno yesi aana aba omuani, obona omwana yesi kecha aba omuruki, obona omwana kecha aba omukai, obona omwana yuno kecha yesi kekhasia babandu.

The child will become a leader, giver, problem solver and a people's person.

Ata nibo bele onyala walola oli babundu bano luno bele yuno sabanyala ta nobona kekhasia.

He will control people one would not believe he could.

Nobona licha linyolekhana mbo,“Oooh, endombere elimo!"

That is when you will realize the banana flower is inside.

"Omwana wa fulani khwaparanga mbo fulani kafwile ne khane endombera yenyokhe.”

"We thought so and so died but his flower has blossomed."

Nono endombela neinyukhe yosi lipuoni sikila tayari nemulimile muselechile aba oyoyo mwamanya muli nono salio ta nobonanga nga mubira nemunyola endombela.

When the flower blossoms just like the sweet potatoes, when you cultivate you will leave the farm clean but when you pass you will see a flower has blossomed.

Endombela omwana owinyukhe mungo omwo mala omuruki namwe omukai.

The child that stands out in that home will be a leader and a savior.

Namwe, mungo omwomwo munyala mwaba mungo mwekhutisha.

Or that home might be scary.

Mungo omwomwo mundu anyala kabamo omubi sana mubandu bano.

There might be someone who scares people.

Omundu yuno anyala khuba bele nemumubona mumwinamila khubela nemukhakholile murio tawe anyala kamumalao.

Among these people you may find a difficult person who would want you to bow down for them or they will kill you.

Nono omundu yuno nafwile ne enywenywe mulola muli, “Aah nono oyo ngafwile khwaonile.”

When this person dies you will be relieved.

Nono enywenywe muname-e-e-enya ne mwicha munyola mbo mubana bewe bano.

You will live and later find out among his children.

Omwana mulala kebukhilemo nende kumwima kukwaba kwo omundu oyo.

One child has come up with the same character as the other person.

At least omundu yuno namwe khale omundu yuno kabechanga bele onyala wanyola omundu yuno.

At least long ago you would find this person.

Kabechanga omulosi, kabechanga kera bandu, kabechanga owasima chikesi, kabechanga bele kimisango niyo owenya khumanya.

He would have been a witch, murderer, always fighting and disrespectful.

Nonyola omwana yesi kebukhamo busa lundi busa.

You will find one child who is aggressive.

Acha busa nga papa wewe nekakholanga.

He will be behaving like his father used to.

Obona omwana omutiti busa lakini onyola obona owmwana yuno ali wa fulani bali alikho arusiakho lusuli.

You will find this small child repairing a house made of grass.

Onyola omwana yuno kumusamgo onyola niye olikhobaka kamakhese.

You find it is this child slaughtering the sheep.

Onyola omwana yuno kumusango nekuli aundu niye oli khubilindwa.

When traditions are performed, you will find this child taking care of the graves.

Onyola sinanu, onyola bali khane sina, yani bibindu bikhenyibwa bele khumwana yuno akhole tawe ali asi we kimiaka ishirini namwe kumi na nane.

This child will be below eighteen or twenty years but he will be doing things above his age.

Lakini omwana oyo katumile alikho akhola kumusango kwe kimiaka ata sabini.

But this child will be performing rituals for a 70 year old person.

Nono lieneli libechanga nende lundi kuno kuli kumulukha khukhwama.

It is usually because of where the genes are from.

Khupapa wewe kumusambwa kukwamubamo khukhali kumulai okwokwo ta, mpaka lundi endombela emwamamo lundi echake khukhola bibindu nga bienebyo.

From his father, which was not good and he will sire a child who will behave the same.

Nono khane kukhu kamanishanga mbo "tondo wafwa tondo wakobola eli endombela" khukhamana nende liba lio omundo nio kabamo.

So my grandmother meant "Tondo died, Tondo came back is a banana flower" a child will behave the same as you do.