Words for Roping in Lubukusu

Since the distant past, ropes were very useful in every day living.  Men used it  trap wild game,  in fishing, basketry and making warfare tools. Women and girls used ropes to fasten bundles of firewood and so on.

Roping is also symbolic to many Bukusu clans, showing their trades or migration patterns. For instance;

• Omuliuli- Nekoye, Nabwami, Nalucho; who at one time crossed the Nile River using ropes that fashioned into a bridge. 

• Omukobolo- Bemukwena, bamatisi, wekoye, likhui, khwanaba ching’eni, khwanaba ne lulumbe; who lived by fishing, using ropes to makes nets for their tradecrafts.

• Omutura- Owawashika, owamareba, osimbo; barwa be munyanja babechela khuluusi likulu liarenga; they lived around the lake regions (probably Ya Walule), could fish and bring rain upon lands.

• Omukhone- Bamwalie, basilambongo, babambukha Njoya khumufunje bakwa engelekha khuluusi; Bakhone of Bamwalie cluster crossed the Nzoia river via rope bridge (A modern example of Kumufunje swinging bridge is the 82m-long crossing in Elufwindiri village in Maraka, Webuye-East).

Which other clan do you know that arrived in the present location by crossing major rivers?

 

Khuruka is the art of making rope, in whichever size, shape or form. Every boy or girl coming of age had to learn rope-making for their utility in daily living.

But they are many other terms relating to roping;

• Boa (pronounced as "bho-ah")– which is the normal tying of rope.
• Boaka/boakaka/boaboa – when a rope has to be tied hurriedly
• Boelela/Boelesia – Tying of a  rope in a circle or repeated pattern, like around a bundle

*Boelela – is also a term referring to a child, whose siblings have died due to stillbirths.

• Boyakania - tying a rope in a crude way, anyhow. Like when a goat gets itself tangled up with rope and can’t move about.
• Borora/bororamo- tying a rope in crisscrossing pattern (such as lashing)
• Naba – tying a rope in a formidable way to secure a bundle.

        *Naba can also refer to knitting like a piece of garment

• Chwisia/chwing'a/kasa- tightening the rope to secure the bundle
• Fundikha - making of a knot (lifundikho)
• Yabukhasia- splitting a rope into two or more parts.
• Kangulula/kanyulula – the process of untying the rope

*Bukangulule – can also mean feeling relief after disease, problem or a stressful experience.

• Tabandiaba/kabangabia – when you ease the rope, by relaxing it
• Fwara/fwaramo/fwarisia- is when a rope is hooked (nga sitorobo mwichoki)
• Fuula/fwalula – refers to unhooking a rope to release it.

    *Fwara/fuula – also means exposing or covering sichula (dressing and undressing).

 

Which other word do you know relating to using the rope?

 

 

Understanding Totems: Babukusu ba Masaaba

 Unlike today, the old way of life never saw humans as the center of it all. People were part of and lived in harmony with nature. Tribes had spiritual emblems (totems), inform of animals, birds, plants or natural objects that provided a sacred connection to kinship, ancestry and spirituality.  

 

In sacred books, followers of Abrahamic religions (Genesis or Surah Yusuf), encounter totemic animals in the house of Jacob; Judah (lion), Issachar (strong donkey), Naphtali (deer), Benjamin (ravening wolf), Ephraim (Ox) and Asher (Olive tree) and so on.

 

Among First People of Australia (Aboriginals), series of totems include a hawk, a kangaroo, a koala, an emu, and an owl; representing their kinship, personal strengths, land and family etc.

 

On the African continent, over 100 plant and animal species are honored as sacred totems among different peoples. These include;

·       Xaniqwee – the aardvark, Batswana people

·       Ingonyama – the lion, Zulu (South Africa)

·       Akoroma – the falcon, Yokofo people of Ghana

·       Ngwena – the crocodile, Shona people of Zimbabwe

·       Toreet – the warthog, Kipsirgoik clan of the Kipsigis (Kenya)

·       Thuol – the rock python among the Agoro clan of Luo (Kenya)

 

Totems are revered- they're guardians, identity-shapers, and sometimes come with strictly enforced taboos or ceremonies. A river clan, with a hippo as a totem will do all they can to protect and defend their totem. Likewise, a people honoring the leopard as their totem will decorate the court and royal stool with its skin to signify authority and sacredness.

Among Babukusu people at the foot of Mt. Masaaba, different clans were associated with totems that guided communal living and spirituality.

In its clan systems, khukhwilaa often draws connection to ancestry, early trades, and adventures during migration. Can this provide some insight into their totemic history?

·       Omuyiitu omulia ngoto we mumbo

·       Omukhoma, nawanga, nalubia, salia engokho

·       Omutakhwe nambuya owakala endemu khumoni

·       Omukipemuli omusila eng’enda

·       Omusituyi, wama Embayi, wecha ne chikhendu sikanda

·       Omutilu, nekoye, nakhabale, owasinga bukhi.

·       Omuala, omukoyabe, omusila emande

 

In an age where sacred community knowledge is fading... what totemic secrets can you dig up in your own lineage?

 

Ancestral Food Systems: Bubwoba, the Termite Mushrooms

 

As the first long rains fell across the land and the people readied for khuraka ...
As the fullness of life sprouted from the ground, it was time to forage for bubwoba.
Cooked mushrooms made good delicacies, feeding everyone to their fill.

 

Science says that mushrooms belong to the fungi family; actually, more closely related to animals than plants. As the oldest complex lifeform, mushrooms first appeared before any animals, land plants, fish, insects, and even dinosaurs.

Edible mushrooms in tropical Africa  are nutrition-dense; loaded with proteins, vitamin varieties, and minerals (like potassium, iron, magnesium and zinc).

Nutrition research has shown that edible mushrooms boost immunity, repair muscles, improve blood pressure regulation and boost brain health.

In ancient African societies, people dined on mushrooms to get energy for work, healing (fevers and body weakness), broth given to mothers after childbirth for recovery and were even applied  on wounds to stop bleeding.

 

Our ancestors had remarkable knowledge of bush foods, including mushrooms. Handed-down traditional knowledge also held that  forests are always alive and one could even hear it. Trees, bushes, soil, water and rocks- are all alive, supporting life.

Only recently, scientists have found out that trees communicate with each other via complex underground root networks aided by fungi. Mushrooms act as important network hubs, sending chemical signals to support life, communicate distress and provide balance.

Without a doubt, Bubwoba is a very important life source and part of the sacredness of nature.

Among Babukusu people, there are many varieties of Bubwoba;

1.     Bukusuma (Termitomyces)

2.     Bukochwe

3.     Busiina

4.     Bukonakhisi (Titanicus; large enough to hide deer)

5.     Bumekele (beech, harvested in clusters)

6.     Burunda

7.     Bubwoba nabichikhi (golden oyster mushrooms)

8.     Kuraba kwa ng’oli (Puffball mushrooms, releases smoke on maturity)

 

Other varieties include;

·       Buchalamachi

·       Busumwa

·       Butawa

·       Bureesi

·       Buliaswa

·       Buturwe

·       Bukhupa mulusi

·       Busisi

·       Buniekhele

·       Bukhula mwasi

·       Bulondang’ombe

·       Buliaswa

·       Bumatala/ bubwoba namatala

Importantly, bubwoba bwamanana khu mabuyani- from ‘termite soil’ from termite mounds. Those are the seeds that give rise to bubwoba. That’s why some names of edible mushrooms resemble termite names; Burunda, Buliaswa, Buresi ne Busisi etc.

 

Ancestral knowledge provided a clear distinction between edible mushrooms (like bukochwe, buchamalachi, burunda ne bumekele) and inedible varieties like nabichikhi that sprout from rooting wood. Before scientists identified that some mushrooms contain life-threatening toxins, our old way of life already knew this reality. Bubwoba bukhalikha ta bulimo buchiba- buborora enda, khukhilwa khuela, khubona binaninga namwe khukwa chiteleng’i.

It is strongly advised not to  try a new mushroom variety without consulting if it is edible.
Moreover , in olden days, bubwoba bwabukhanga on their own but now some species can be grown in laboratory for consumption. However, wild-sprouting mushrooms are tastier and more nutritious than lab-grown varieties.

Lastly, continued use of pesticides on the farms is contributing to the gradual extension of bubwoba, just like termites. In spayed areas, bubwoba can also retain pesticide residue that may cause harm such as gut problems, over the long-term.

Next time, consider bubwoba as part of your meal.

 

A story is good, until another is told…

Bukusu Spirituality: Ututu, the Omen Bird

Southern ground hornbill [Scientific name; Bucorvus leadbeateri]

• It is world largest among hornbill species: a large black bird with distinctive red facial and throat skin
• Are terrestrial birds native to African Savana, and forage in groups of 3-10
• Are carnivores; actively hunting for prey like insects, lizards, snakes, and rodents. 
• With fast-disappearing forest ecosystem, they are endangered species
• Sacred birds among Bantu communities; can bring drought/severe storms among Zulus  (SA) and are omen birds (bringers of death, loss & destruction) among Shona clans of Zimbabwe. 

This bird is referred to as Ututu among Babukusu at the foot of Mt Masaaba; ketutunyeet or cheptibit among the Kalenjin tribes (Barwa). In Bukusu Spirituality, Ututu is a totem or taboo bird associated with complex dark forces (kusuucha). In literal terms, dining on its meat is sacrilegious and could mean possible death. Every single part of this bird is considered to have bunyabinyi or bufwisi (severe poison).Among Babukusu, it is regarded as “engokho ye balosi”, loosely translated as “chicken for the witch”. Bakisayilamo khurera lifwa ne chingunyi. 

Our people believe Utut has a bizarre connection between the living and the dead, particularly when ‘evil people’ use it to bring death and suffering on others. Even spotting a single feather from Ututu while walking in the woods is a sign of bad omen. Yima omuliuli akhukelekele, akhingulule kamabi(consult the oracle for protection)

It is believed that witches use Ututu feathers  (or its other parts) to cause harm and death to innocent people in the community. If one builds his house and Ututu comes in and perches on its roof, it spells death and doom. In cultural terms, encountering Ututu is similar to esikhikhi (owl) which is also a signifier of death. 

This is a sharp contrast to other birds like chisoko (weaver birds), ng’oli (crane) or enyange (cattle egrets) that are associated with goodness, wealth or prosperity. 

Ututu kuyuni kumayanu!

Ututu kurera sieli!

  

Chingeli che Babaana

 

Kinds of Children in Bukusu Household

(With the complements of Masika Wamalwa)

 

1.     Simakulu/Omubele: Omwana we khuranga mulukoba- The first seed, the first among his/her siblings. They often mature before their time, barely with luxury to enjoy their childhood.  The usually tasked with taking care of siblings and would, in adult life, guide/speak for the family when situation demands of them.

 

2.     Omutuwa: The last child born from parents; the youngest among his or her siblings. If male, he’ll be given land close to the ageing parents, to take care of them.

 

3.     Omutelwa: The only child of his/her parents; enyuma mbayo, ebweni mbayo. If male, the child may go by ‘Makokha’ as his name.

 

4.     Omuboelela: One born after several stillbirths- others before him/her died in infancy. A special ritual is undertaken for fate and ancestors to spare its life that he/she may last in good health.

 

5.     Owe khuluya: A legitimate son or daughter of the household; may be omubele, omutuwa or middle sibling. If male, he is fully entitled to family wealth and resources during succession. If female, she will be eligible to all kimilukha kie sitekho as the mother before her; 1. Khumuselela 2. Khukhwikhasia eng’anana 3. Khumutisa 4. Khuboa chinyinja 5. Khumuakha 6. Khukhola sitekho 7. Khutumia kamayiika.

 

6.     Omukhwana: A child who has a twin sibling, identical or otherwise. Mukhwana is the first to emerge from the mother’s womb, followed by Mulongo. In a ritual no longer practiced today, when one bore twins as the first seed, was ill omen- and one (or both) had to be put down.

 

7.     Owe chikhafu: A child born in esimba (cottage); father bore him in his teenage years. He later has to pay a price ( cattle) for the child to be formally enjoined in the family. Such a child does not accompany the mother to live in the new home. Until the ceremony is done, the child may not be part of succession plans.

 

8.     Owe mumasikamo: A child born of parents (usually the father) who are in advanced age (omukofu). Owe mumakhola- one born when the mother is aged.

 

9.     Owechela khumukongo: He/she who came on the mother’s back. A child from a clan different from the father, with its mother getting married when its already born. If male, he may be denied inheritance upon maturity in the home, unless the father wills as so.  

 

10.  Omunandulo; Owecha nakenda- He/she came with the mother but as a toddler not as an infant. Owe ekhukunyu- one who came while already in the mother’s womb (pregnant).

 

11.  Sisinyalila mumoni/sichikhi sie khungila: A discriminative term in which a woman uses in referring to a co-wife’s child (nabulobe vs nabukelema). It is a derogative term often depicting embalikha within a polygamous home.

 

12.  Nasio we bakhana/we basoreri: A child whose siblings are of the other gender. Like only son among daughters or only daughter among the sons.

 

13.   Omufuubi: A child whose parents are deceased, either one or both of them.

 

14.  Owe mungabo: A child brought in war times, often gifted to a barren woman or one with diffclty in giving birth.

 

Other terminologies;

• -       Omwana owe mumbanyafu:
• -       Omwana we mumakhola
• -       Omukhala muandu
• -       Omwana we khukhukunyu
• -       Omukhana vs Nasikoko vs omukoko nakhobwa 

Words for the Natural & Built Environment in Lubukusu

1. Kumusiru - A large and dense forested area; covered with trees and thicket.

2. Sichakha - A bush or thicket, often without tall or huge trees. ‎

3. Sichiimi – Uninhabited lands, forested, open or rugged. 

4. ‎Kumubimbi – They are vast lands that are yet to be occupied by any people‎. 

5. Mundaa – It is general term for wilderness, inhabited by snakes and wild game. ‎

6. Lusambu – It refers to ancestral lands for growing crops and communal living. 

7. ‎‎Lukulu - Hilly, sloppy lands or mountain ranges. Some have fertile volcanic soil for growing crops others covered with bare rock with thicket. 

8. Lukuku (elembe) - opposite of lukulu, broad, flat level lands.

9. Khatuluku – A knoll, or a very small hill.‎

10. Emayo – This is nestled valley, often at the feet of hills or mountains. ‎

11. Ekewa -This is meadow which is open, flat lands, usually wetland. 

12. ‎Situti – This is land bordering river, usually fertile for growing crops (kumukunda kwe ekewa) 

13. ‎Siangalamwe - Arid or patched dry land, usually unsuitable for cultivation (desert-like) ‎

14. Libumbi – It is a small parcel of land near homestead, usually composited (with manure) ‎

15. Silundu – A small parcel of land nearby the homestead for growing chinyenyi nende nasimia yekhuranga (kumukunda kwe khwitikii) 

16. ‎Lirome - Resting fallow land, left uncultivated for a while to regain fertility or waiting next planting season. 

17. ‎Sichaki - A parcel of land left for parents (widow or widower) after the family land division to the children. ‎

18. Luyekhe – Dry, loose sandy lands‎. 

19. Lurambasi – Heavy moist clay lands

20. Lulwanda- A rock outcrop, bare rock with little or no visible soil. 

21. Luluchi/khakhechi- A flowing river.

22. Enyanja – A large body of water, lake or sea. 

Other terms;

Liroro...

Litisi...

Liyabo...

Sitolola...

Lurare...

Kumwombe...

Sinoko...

Lukhuna...

Engakha... 

Sirende... 

Lutalalia

Silikwa... 

Elondo... 

Silongo... 

#Omukhana silundu

#Omukhana lukhafwa lwambukha enyanja

Movement & Motion in Lubukusu

 

 

1.     Khukenda: The normal walking pace, especially for an adult.

 

2.     Khukendelesia: To walk with a fast pace, like trying to catch up with a person in front of you.

 

3.     Khukhwikhoyoola (khukhwikhoyosia): Making slow, lazy or unwanted walk, like a person dragging themselves because they don’t want to tag along.

 

4.     Khusesela (khukenda butima): Faster walk with brief runs, like escaping some danger.

 

5.     Khumasia (khunausia): Walking with larger steps, usually by a talk or muscular person.

 

6.     Khutima: Making a run, usually planned, not out of surprise or attack.

 

7.     Khutubilisia: Making fast but short steps, usually for children

 

8.     Khuyeyela: (khukenda sifwakani)- Walking fast in a clumsy or haphazard way.

 

9.     Khubundabunda (khukenda bwongelela): Walking with evasive maneuver such as walking and bending to hide in thicket to avoid being seen.

 

10.  Khutiekela (khukenda noikila): To walk with unstable gait, like if hurt in one leg.

 

11.  Khubundukulukha: A run made by a very short person

 

12.  Khupukuta: When a small child breaks into a run

 

13.  Khufumbusia: In hunting, when a hare or deer bolts out into a run from where they were hiding.

 

14.  Khufwakhanya: Laboured walk such in thick grass or swampy area, requiring great effort to made strides.

 

15.  Khurwandukha: Breaking into a sudden run out of instinct, as a way to escape possible danger.

 

16.  Khutabataba: Walking on unsteady gait, as though when a person is dizzy or nauseous.

 

17.  Khunyakhanyakha (khutima sichula): Fast movement, often attributed to a naked person at night.

 

18.  Khurabaraba: Running with heavy, muffled steps such as when an overweight person attempts to run.

 

 

19.  Khukhwekhunuusia (khukheyuula): Very fast movement of a person so that you only catch a glimpse of their shadow or silhouette.

 

20.  Khubayabaya: A noisy run usually by a person with oversized clothing.

 

21.  Khuabina: A sudden invasion where an enemy appear from all directions.

 

22.  Khutalitala: An unsteady walk by an intoxicated person.

 

23.  Khuracha: To walk in unison, such as in a slow dance by a group of people.

 

Other terms for motion include;

 

24.  Khukwekilimita

25.  Khukhwetuliaka

26.  Khutirimuka

27.  Khumetula/khumetukha

28.  Khususuma

29.  Khukhwisota

30.  Khubutiakila