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IHI AB ARI(REGISTERED AT THE GENERAL POST OFFICE AS A NEWSPAPER).

PRICE gQ Cents.

Vol. 2. No. 8. AUGUST, 1923. Annual Subscription including postage.Shs. 4*80.

Newspaper for the Natives of KenyaPublished by Authority.

MANENO YALIYOMO.Ukarasa.

MAHARI ..................... 3-8JEE YAEAA KUMNUNUA MKE? ............................. 8-9HABARI ZA KWETU .......................................... ... 9-13MATEZO YA MPIRA ....................................................... 13-16BARUA ZIEIZOTOKA KWA WATU ................ 17-27HADITHI.............................. ... .......................................... 27-31

SWIFT PESS, NAIROBI.

EDITING COMMITTIElI,

I 'Ia J :THE HON. MR. G. V. MAXWELL,

Chief Native Commtttiogsr,

LT. COL. O. F. WATKINS,C.B.E., D.S.O.

Deputy C.N.C.E. E. SPENCER, ESQ.

Senior Assistant Secretary.

All Communications and Contributions

SHOULD BE ADDRESSED To

the Chief Native Commissioned,

£. 0. Box 132,

NAIROBI.

SW 5:7, - .

Bullows & Roy Ltd., NAIROBI AND KAMPALA.

Box No. 2. tgjguf' Box No. 312.

NAIROBI. Jib k KAMPALA.i - ■

1 •

i > ' - I -U : ,

ji

Kama wataka Mashoka, Mapatiga, Majembe, Viteku, Makufuli, Misumeno, Randa, Kalamu ao chochote kwa kazi za mashamba ao nyumba, mwaweza kupata vitu hivi vyote kwetu sisi. Vyombo vyetu ni bora sana na tena ni rahisi,

Tujaribu^Nawe utaona

August, 1923, HABARI. a

OUR DEBATING SOCIETY, OUR DEBATING SOCIETY,

DOWRY. MAHARI.

To THE EDITOR OF HABARI,

Sir,

Will you please insert these few words of mine in ‘Habari.’

In answer to the question asked in the July number of ‘Habari’ page 10, as to what ought to be the price of a wife in cattle or goats or money.

This talk about paying Mali to marry a wife, I have often heard it spoken by the old men. They have told and explained to us how this sort of thing used to be in the olden days. The old men of those days investigated this matter and came to the conclusion that it was not advis­able to decrease but to increase the Mali.

I have heard that in those days the people of my tribe married on very little Mali. They used to marry without paying in cattle, goats or money, but in spite of it whenever a person wanted to marry he had to pay Mali. Then what was it they used as Mali? They paid in Millet as Mali whenever one wanted to marry, and he usually gave a basket of Millet. There was a special kind of basket kept for this purpose only. When a man wanted to marry, the Father of the girl put out the basket and told the man that if he really loved his daughter he was to go and fill that basket. Then and then only would he give him his daughter, and if they loved one another. So if the man had enough Millet, he filled the basket and sent

Kwa Bwana Editor wa HABARI,Bwana, , ?.«

Tafathali na kwa hisani yako unitilie haya tmaneno yangu katika Karatasi ya “Habari.”

Naliona neno lililo ulizwa katika Habari ya mwezi wa July, katika ukurasa wa 10, nayo ni Jee yafaa kutoa ng’ombe wangapi ao mbuzi wangapi, ao Shillings ngapi kwa kuoa Mke?

iHabari hii ya Mali ya kuolea mke, nimepata kuwasikia wazee wetu kutuambia na kutueleza jinsi neno hili lilivyokuwa hapo zamani kidogo. Hao wazee wa siku hizo waliliangalia sana neno hili, nao waliona kama yafaa kumoa mke kwa Mali mangi kuliko kuoa kwa Mali kidogo.

Nasikia hapo zamani watu wa kabila yetu walikuwa wakioa kwa urahisi sana, maana walikuwa waki- oana bila kutoa ng’ombe, mbuzi ao Shillings, lakini pamoja na haya, iiilazimu mtu kutoa Mali anapotaka kuoa, basi walitumia nini kuwa ni Mali? Walikuwa wakitoa Wimbi kuwa ndio ni Mali mtu atakapotaka kuoa, basi huyo mume hutoa kapu moja ya Wimbi, ila kapu yenyewe ilikuwa ni kapu iliowekwa makusudi kwa kazi kama hiyo tuu. Kij'ana akienda kutaka mke kuoa, huyo Baba wa mwanamke humtolea kapu kama hiyo na kumwambia huyo amtakae mwanawe. Haya, kaijaze kapu hii, nami nitakupa mwanangu ikiwa mwapendana, Basi huyo

'4 HABARI,

it to his Father-in-Eaw. When the Father got the basket of Millet, he emptied the basket and then handed over the empty basket to his daughter in remembrance of the love of the man for her.

But after many years this custom was dropped because, people began to despise the basket of Millet as not worth' anything. The women were no more respected by their husbands. When a man tried to seduce another jman’s wife and she was not polite to him, he used to turn round and tell her, that he had enough Millet and lie .could marry many and more beauti­ful wives than her. Then women of those days were called “Millet Women’’ which signified that they

' were worthless. This caused a lot : of trouble and people began to take : other people’s wives, and they

returned baskets of Millet to theirhusbands.

Trouble increased to such an extent that our old men began to try’ to find a way out of it and also that women should get their full share of respect from their husbands and to

. try to make them live with one husband only, and the husband also should look upon his wife as worthy of him and to feed and take care

. of her... This is the custom (law) the

Elders insisted on :— That anyperson who wanted to marry should pay from 12 to 16 cattle. By this law our country settled down again, People had to pay high prices for their wives, and so they respected and treated them very well in their houses. As a lot of Mali was de­manded for a wife, nobody thought fit to despise or to be uncivil to

" another man’s wife. Women were ” '’respected and young girls lived a

August, 1923.

kijana akiwa na Wimbi wa kutosha huijaza hiyo kapu na kumpelekea Mkwewe, nae akjisha kuupokea hue Wimbi, yeye hutwaa hiyo kapu tupu na kumpa mwanawe, illi iwe ni ukumbusho kwakwe ya mapenzi aliyo nayo mumewe juu yake.

Eakini baada ya miaka mingi kupita, dasturi hii iliatwa, sababu watu waliiona hiyo kapu ya Wimbi kuwa si kitu, maana wanawake walikuwa hawapewi tena heshima 11a waume zao. Mtu anaposema na mke wa mtu, na yule mwanamke asiposema nae kwa vizuri, yule mume husema ni mke gani wewe wakukataa kusema na mimi, mimi ninao Wimbi mwingi, na naweza kuoa wanawake wangi tena wazuri kukushinda wewe. Wanawake wa siku hizo walikuwa wakiitwa wana­wake wa Wimbi, maana yake ni kusema hawana thamani. Kukaingia fujo, waume walikuwa waki- chukuliana wake, na kurudishiana kapu za Wimbi.

Basi fujo zilipozidi, hao baba zetu wakaanza kufikiri jinsi watakavyo- weza kuondoa fujo hizi, na mwana­mke kupata heshima yakwe iliyo- mpasa kwa mumewe na kumtuliza kwa mume mmoja, na huyu mume apate kumona mkewe kuwa ni mke wa thamani matoni pakwe, amtunze na kumhishimu.

Na dasturi waliyoiweka ni hii Atakae kuoa mke ni lazima atoe ng’ombe 16 au 14 au 12. Na kwa ndia hii, nti yetu ilitulia, waume walipata wake wao kwa gharama nyingi, nao waliwahishimu wake wao, wakawaweka vyema majumbani kwa kuwasitahi na kuwatunza. Na kwa vile mali yalivyokuwa mangi, mtu hakusubutu kumzoea mke wa mwenziwe,'wala kutezateza na mke wa mtu. Wake waliehewa,

August, 1923. HABARI. 5

clean life in the hope of getting husbands of their own in the future.

After many years, cattle disease spread throughout our country and a great many cattle died. Naturally Mali had also to be gradually reduced year after year, till the number of cattle demanded came down from 8, 7, 6 till now it is only 5, but on account of the hard times prevailing at present, the people of my tribe are now willing to receive even four heads of cattle only from anyone who wants to marry a girl from amongst them, but this Mali must be in cattle only. If paid in money a big sum would be demanded.

Now since when a man can marry a wife with from 6, 5, or 4 cattle, our women are again being despised and treated as slaves. They are jeered at, sworn at and beaten like dogs on the slightest provocation, and there is no mercy shown to them. The reason for this treatment of ill treating women for no reasonable excuse, is that, when a man wants to ill treat his wife he cruelly does so, saying I will beat you as hard as I can and even if you were to die, I can get two or more wives in place of you. The reason for the man saying this is that he could marry three wives with 12 cattle. This has caused a lot of strife amongst our tribe. The women of our tribe do not remain in one place nor with one husband. There are very few women who have real husbands of their own. The trouble is that there are a lot of bad men in the world in these days, for they take other people’s wives and live with them without paying a cent. When the husband goes and asks the reason of their doing such things, they jeer and swear at him

sana, ua hao watoto wanawake nao waliishi hali ya kujilinda miwili yao kwa kutaraji wao nao wapate waume wao wenyewe.

Baada ya miaka mingi kupita; Nti yetu ilianza kuingia maradhi ya mifugo, ng’ombe na mbuzi zikafa sana, mali yakapungua katika nti. Na kwa vile mali yalivyopungua, ile hisabu ya mali ya kuolea mice nayo yakapungua vivyo, ikawa ni kushuka siku kwa siku, na mwaka baada ya mwaka, hata zikawa ng’ombe 8, 7, na 6, hata zikafika 5, na kwa shida ya miaka hii, watu wa nti yetu sasa hupokea ng’ombe 4, mikononi mwa mtu atakae kuoa, ila ni lazima ziwe ni ng’ombe, ikiwa ni fedha hutakwa zaidi.

Na tangu nti yetu kuingia mambo hayo ya mtu kuweza kuoa Mke kwa ng’ombe 6 au 5 au hata 4, Wake katika nti yetu waliingia tena kudharauliwa kabisa, na kufanywa kuwa kama watumwa, kulaumiwa, kutukanwa, kupigwa kama mbwa, kwa kosa ingawa ni kidogo. Mke haonewi huruma kabisa. Na sababu ni hii :— Huyu mume akiona kosa kwa mkewe, nae akitaka kumpiga, humpiga kupita kiasi, huku aki- sema : nakupiga kama niwezavyo hata ukifa sina neno, nitaweza kupata wake wawili hata zaidi badala yako, maana yakwe huyo mume kusema hivi ni hii : sababu aweza kuoa wake watatu kwa ng’ombe 12. Basi jambo hili lime- leta fujo sana katika nti yetu hata hivi sasa. Wake wa nti yetu hawakai pahali pamoja, wala kwa mume mmoja, ni wachache sana walio na waume wao wa kanuni, kwa sababu waume waned wapuzi wamezidi ■ ulimwenguni miaka hii,

8 HABARI.

and tell him to shut-up, and then ask him what was he boasting about, what did he pay for that women ! “what?” is it only those 4 or 5 cattle? If it is only that he can have the cattle back at once, but his woman is not going to leave this place. And it is just the same with women, for they also say Oh! if it is only the 4 or 5 cattle you paid for me, I could go and find employ­ment and pay you back your cattle. Now the reason for all this trouble is because the Mali demanded is very little and is within reach of anyone. But before the Mali was reduced, no one either man or women dared to say such things, because of the large amount of Mali demanded for a wife. Now dear sir, I find that to demand much Mali is a very reasonable suggestion for it would make the husbands look properly after their wives and it would be the same for the wives towards their husbands. It is the Mali which is between that joins them together and makes them respect and love one another. Love is likened to a lock and Mali is the key. I suggest that this kind of thing should be left in the hands of the parents of both the man and woman and let them settle it amongst themselves. If they agree to demand or pay much or little Mali or even to give her away free it would be their own concern. Neither should the law be allowed to interfere with them.

In our country and according to our custom, when a man commits adultery with another man’s wife, he is punished by being made to pay 1 cow and 1 sheep. Now if a man mays 2 or 3 cattle for a wife, and if he happens to .misconduct himself with another man’s wife, what

August, 1923.

nao hutukua wake wa watu na kukaa nao bure na pasipo kutoa cent hata moja. Na mwenyi mke akiuliza; kwa nini kufanya hivi; wao hujibu ya ujeuri mtupu na kusema: Kelele, wajisifia nini, ulitoa nini? Jee ni hivyo vigombe vyako vitano au vinne? Kama ni hivyo naweza kukupa mara moja, lakini mke huvu hatoki hapa. Na wake nao siku hizi husema vile vile, kama ni hivyo vigombe vyako, nitafanya kazi nikulipe huo upuuzi wako. Na sababu ya haya yote, ni havo inali au (Mahari) kuwa kidogo, kila mtu aweza kuyapata. Lakini hapo zamani hakusubutu mtu mume wala mke kusema maneno kama hayo, kwani kila mtu alitishwa ni vale mali mangi lalivotumika katika kuoa. Kwa hivyo Bwana wangu, mimi naona hayo mahari mangi yalikuwa ni msaada wa akili kwa waume iuu ya kuwatunza wake wao. Tena ulikuwa ni msaada mkubwa kwa wake kuwatunza waume wao na kukaa nao kila siku. Ni hayo mali yalivo kati yao ndiyo yaliyo- waweka imara hao wawili katika kupendana, na kuhishimiaua, na kusaidiana. Hayo mapenzi ni kama kufuli, na hayo mahari ni kama ufunguo. Nami naona ni heri Shauri hili lingeatwa mikononi mwa Baba na mama wa mwana mke na wa mwana mume, na wafanve kama wapendavyo, wakiozana kwa mali nyingi, au kwa mali kidogo au wakipana bure, iwe ni shauri la mapenzi ya myoyo yao. Wala sharia isiingie kati yao.

Katika nti vetu na kwa dasturi yetu, mtu akizini na mke wa mtu mwingine, yeye hutozwa ng’ombe mmoja mke na kondoo mmoja, kua ni atdra.hu yakwe. Khe! mtu akioa

August, 1923. HABARI. 7

amount should the Elders demand from him as punishment for his misdeed ? 1 am asking this questionbecause I know the habit of my country. I would like very much that the Elders of this Colony should go carefully into this matter and be sure of how they will settle it together with the help of the Government, and that the women of those countries should get the respect due to them and not to be as they are now. If there is a law made to reduce the amount of Mali demanded or to stop the paying of Mali at all, it would cause the women to be the men and the men to be the women. This country would then go bad. Besides that the birth rate will be reduced and many tribes in this country will cease to exist. I suggest that the Elders with the Government should make a law to punish any man who deserts, ill-treats or who does not take care of his wife or feed or clothe her as he should. And this same law should be applicable to the woman also. It is not very neces­sary to think about making laws for the control of Mali in marriages, because the parents of the girl have a right (power) over their own children. If they with the man agree to give either a little or much Mali or even if they are willing to give their daughter away free, how would it concern anybody. If as we know women who have been married with much mali and who have run away from their husbands and fathers are to be seen in gre.it numbers in Nairobi and in many other places, will it not be worse for those who have been married with a little Mali? To disallow or reduce the Mali, is I am sure, to

kwa ng’ombe 2 ao 3, jee akikosa 11a mke wa mtu mwingiue, atatozwa kiasi gani na Wazee, ili kuwa ni athabu yake? Nimesema haya kwa kadiri nijuavyo dasturi za nti yetu. N&mi napenda hao Wazee wa nti hii ya Colony, waangalie sana jambo hili kwa kutunza jinsi watakavyo litengeza, pamoja na msaada wa Serikali, illi hao wanawake wa nti hizi wapate kile cheo kiwapasacho, wasiwe kama walivyo. Mali yaki- punguza kwa sharia ao yakizuiwa kutolewa kwa sharia, mimi naona wake wa nti hizi watakuwa ni Wake wa Waume na waume watakua ni waume wa Wake. Na nti hii itajaa mambo mabaya, pamoja na hayo kizazi kitapotea na ukoo wa taifa nyingi utapotea katika hizi nti zetu.

Mimi naona ni vizuri kama Wazee 11a Serikali wangeweka sheria ya kumathibu mtu mume amuatapo mkewe ao amsumbuapo ao asipo- mtunza na kumpa chakula na nguo kama ipasavyo. Na mwanamke nae akimwata mumewe bure, athabu hii hii pia imfikilie, ila si haja Sana kufikri habari za sheria ya Mali katika kuozana, sababu hao Baba na Mama wana haki juu ya watoto wao. Wakipatana wao kwa ungi ao kwa uchache ao hata kama ni bure, mtu mwingine atakianini ? Ikiwa wanawake walioolewa kwa Mali nvingi waonekana kujaa humu Nairobi 11a mwahali mwingme- mwingine, kwakua wamewatupa waume wao na wengine wamewatupa Baba zaoa, jee haitakuwa zaidi sana watakapo olewa kwa Mali kidogo? Kwa kuondoa hayo Mali ao kuya- punguza, mimi naona ni kurtt-

HABARI.

take away the respect which is due to the women of Kenya.

E. K. PRICE.

August, 1923.

ondolea na kumpunguzia cheo kimpasacho mwanamke wa Kenya.

E. K. PRICE.

Should Wives be Purchased ?

This is a very difficult question to settle and it can truly be said that even in England a form of purchase takes place for very often the Father and Mother of the lady a European wfishes to marry demand that the bridegroom makes what is called a settlement i.e., the bride­groom arranges to hand over some money to the girl in case he dies. This money is held by friends and and relatives of both parties so that if the man dies his wife who has given herself to him will have enough to live on and not be left with no husband and no money. We in England think this is a good plan and I myself believe it to be a bad shauri for natives not to buy their wives but there is one point which I should like to put before the people of this land. When you arrange to marry a girl why do you not all make a shauri to pay in Shillings ?

You all know that when you hand over sheep or cattle at the beginning of a marriage shauri the Father always claims again a sheep if it dies before the shauri is finished and the young men are kept paying always and always until they get tired of the thing Sheep die. Shillings live for ever so why don’t you make your Fathers agree in Shillings? If you did this all would be much more easy and Kyama

Jee Yafaa Kumnunua Mke?

Swali hili ni gumu sana kuli- tengeza, mimi naweza kusema kama hata katika Ungereza hii dasturi ya kumnunua mke huwapo mara kwa mara, na Baba na Mama wa mwanamke mzungu atakae kuo- lewa, humtaka Bwana harusi kufanya mapatano yaitwayo Wasia, maana Bwana harusi hutengeza kumpa huyo mwanamke atakae kumoa mali, illi atakapo kufa yeye yamfae yule mwanamke. Mali hayo huwekwa na rafiki na jamaa zao wote wawili, illi kwamba huyo mume akifa, yule mkewe aliekuwa nae awe na mali yakutumia na illi asikose mume na mali pia. Swiswi twaliona jambo hili kuwa ni zuri katika Ungereza, na mimi pia naamini litakuwa ni shauri baya kwa watu weusi wasipo nunua wake zao, ila lipo jambo moja ambalo nape n da kuwaonyesha watu wa nti hizi. Unapo tengeza kumoa mke, kwanini nyote hamfanyi shauri ya kutoa Mali ya Shillings?

Nyinywi nyote mwajua ya kwamba mtoapo kondoo au ng’ombe katika mwanzo wa matengezo ya ndoa, Baba wa mke hudai uiara kwa mara kondoo anaekufa mbele ya shauri halijaisha, na waunie hukaa wakilipa mart kwa mara hata jambo hili likawachokesha. Kondoo hufa, Shillingi hukaa daima, kwani basi hamfanyi, Baba zenu kukubali Shillingi. Mkifanya hivyo nyote, ingelikuwa wepesi zaidi na Makesi

H AB AR1.August, 1923.

cases and Nzama cases would almost stop. I say buy your wives but pay in silver. I have been in this country many years now and I am sure that what I tell you is true and for your good. Think about this paying in silver it is the best thing for you. Very much trouble and loss has happened to all of you because the Fathers are so greedy for sheep and beer.

W. F. G. CAMPBELL.

ya Kyama ua Makesi ya Nyama yaugekwisha. Nasema nunuani wake wenu, ila toa fetha. Nimekaa katika nti hii kwa miaka mingi, nami sasa natumai niwaambiayo ni ya kweli na ya manufaa kwenu. Naona liabari hii ya kulipa fetha ni jambo zuri kwenu. Masumbufu mangi na hasara yametukia kwenu kwa sababu ya Mababa walio na tamaa kwa kondoo na tembo.

W. F. G. CAMPBELL.

DISTRICT NOTES.

ELDAMA RAVINE.

We have had welcome respite from the heavy rains which fell in April and May, but little rain having fallen in June.

Crops, however, promise well throughout the District and the prospects of bumper crops both on farms and in the Native Reserves are indicated. This situation will be of great benefit to the natives of the Reserves who have suffered so severely from drought during the last three years.

A steady flow of labour continues to leave the Kamasia and Uasin Gishu Reserves and is sufficient to supply the needs of residents of the District and of those of the Nakuru District resident bn the Ravine District Border, whose labour supply would otherwise be somewhat precarious.

Hut Tax collection has been commenced and the Uasin Gishu and four Kamasia Locations have already paid their tax.

Trade in sheep and goats in the

DISTRICT NOTES.

ELDAMA RAVINE.

Tumepata kupumzika kidogo kwa hii mvua nyingi iliyo kunya katika miezi ya April na May, ila mvua kidogo sana iliyo kunya katika mwezi wa June.

Mimea yaonekana yakua imemea kwa vizuri sana, 11a sasa yatumainika yakua kutakuwa na mavuno ma- kubwa katika mashamba ya wazungu na ya watu weusi pia. Tkiwa hivi, itawasaidia sana watu weusi walio katika Reserve, ambao walisumbuka sana kwa jua kali katika miezi mitatu iliyopita.

Watu wa kazi watoka wangi sana katika Reserve za Kamasia na Uasin Gishu, nao wataweza kuwa- tosha watu wote watakao wapagazi katika pande liizi na za Nakuru na walio katika mipaka ya Ravine, kwani bila hivi, wale watu walio kando wangelipata taabu sana kwa kupata wapagazi.

Kodi imeanza kukusanywa, na katika Uasin Gishu pamoja na katika miji Minne ya Kamasia, imekwisha kukusanywa.

10 HABARI.

Reserves is flourishing and advan­tage is being taken by Europeans of the facilities of obtaining oxen, which have offered themselves since the raising of the Quarantine.

Considerable damage was caused to the roads in the District by the Heavy rains in April and May, but the recent spell of dry weather has enabled them to be attended to, and all roads are now practicable for motor traffic.

A regretable incident occurred in May, in the death of Major R. B. Hopkins, a great friend of the Natives, whose demise will be mourned by his European and African friends alike.

August, 1923,

Biashara ya kondoo na mbuzi katika Reserve yaendelea vizuri sana, na sasa wazuugu waanza kununua ng’ombe, ambao hizo siku walikuwa katika karantini.

Hii mvua nyingi ilio kunya katika miezi ya April na May, imeharibu sana ndia, lakini kwa vile mvua sasa imepusa, ndia zimeweza kutengezwa kidogo, na sasa ndia zote zafaa kwa motor car kupita.

Katika mwezi wa May, kulitukia jambo lakusikitisha sana, nalo ni kifo cha Major R. B. Hopkins, mzungu liuyu alikuwa ni rafiki mkubwa wa watu weusi, kifo chake kitakumbukwa na kuliliwa na rafiki zake wazungu na watu weusi pia.

KABARNET.

The rains during April and the first half of May were very heavy in this District but during the latter half of May we have enjoyed fine weather only broken by occasional showers.

A visit of inspection was made to this Station by the Officer-in-Charge, Suk-Kamasia, and a meeting of most of the Headmen and Sub-Headmen was held.

They were urged to persuade their young men to go out to work both on the new Railway and on farms and in response several hundred men have already left most of them going to the new Railwav where the pay, clothing and food is on a more generous scale.

Shambas are all looking healthy but many foolish Kamasia have been very late in planting their wimbi the result being that much of the

KABARNET.

Katika mwezi wa April na nusu ya mwezi wa May, ilikunya mvua nyingi katika pande hizi, lakini katika nusu ya mwezi wa May, kulikuwa kuzuri, sababu mvua ilikuwa ikinva mara moja moja tuu.

Yule Bwana Mkubwa wa Suk- na Kamasia, alikuja huku kuangalia kazi za hapa, nae alipo kuja, kuli- fanywa mkutano wa Chiefs 11aHeadmen.

Waliambiwa wajaribu kuwapata vijana wao waende wakafauye kazi katika Railway mpya na katika masbamba ya wazungu, basi kwa bidii za hawa Chiefs, watu wengi wamekwenda kufanya kazi katika Railway mpya, kazi hii ina msha- hara, nguo na chakula kizuri zaidi.

Mashamba vaendelea vizuri sana, ila watu wa Kamasia wengi kwa uiinga wao walichelewa kupanda Wimbi, kwa hivyo mbegu zao zote

August, 1923. HABARI. 11

seed has been washed away.There is no great activity in the

cattle and goat trade.The grazing has improved

enormously and should recover absolutely during these rains.

The circumcision ceremonies are over but many youths and young men are being brought into the Station for treatment owing to the operation having been performed in a careless and dirty manner resulting in terrible sores and ulcers.

ELGEYO.

The Elgeyo are looking forward to good crops of Maize and wimbi this year. They are not enthusiastic gardeners, but they have cultivated a little more land this year than usual. The shambas promise well, and it is hoped that there will be no shortage of Rod. this year. Perhaps the Elgeyo now feel that it is bettci to work harder on their shambas than to go hungry for some months of the year.

Elephants have been causing some trouble in the forest on the Uasin Gishu border. The people are afraid to take their cattle to pasture by routes which the elephants use.

During the mouth the Officer-in- Charge, Suk-Kamasia, arrived on a tour of inspection and met the Elgeyo headmen at Tambach, when the question regarding increased production, labour, damage by grass fixes, and others were discussed.

walizo zipauda zilichukuliwa na maji.Biashara ya ng’ombe na mbuzi

yaendelea vizuri Sana.Malisho (nyasi) zapatikana sasa,

na zitazidi kuwa uyingi zaidi kwa vile kulivyo na mvua nyingi sasa.

Vijana wa hapa wamekwisha kutahiriwa, lakini kuna vijana wangi waletwao hapa illi waje wapate dawa, maana wamefanya vidonda kwa sababu visu vilivyo tumiwa kwa kuwatahiri watu liawa, vilikuwa vichafu, ndio sababu ya wao kufanya vidonda na majipu.

ELGEYO.

Watu wa nti hii watezamia kupata mavuno mengi ya mahindi na wimbi mwaka huu. Watu hawa si watu wa bidii kwa kulima mashamba, lakini mwaka huu wao wamezidi kulima mashamba zaidi kuliko miaka yote. Mashamba yenyewe ya endelea vizuri, na katika mwaka huu kutakuwa 11a vyakula vingi. Eabuda watu wa Elgeyo, sasa wameona faida ya kufanya kazi nyingi zaidi katika mashamba yao kuliko kukaa na ndaa kwa miezi mingi katika mwaka.

Ndovu wamefanya fujo kidogo katika mwitu ulio katika mipaka ya Uasin Gishu. Watu wa huku hivi sasa waogopa kulisha ng’ombe zao ao kupita katika ndia wapitazo Ndovu.

Katika mwezi uliopita, Bwaua Mkubwa wa Suk na Kamasia, alikuja kuangalia kazi za hapa, nae akaonana na Headmen na watu wa hapa, juu va habari ya kuzidi ku- panda mimea, 11a habari za watu kwenda kufanya kazi, na habari za wale watu watiao moto nyasi, na mambo mengi meugine pia yali- zuugumzwa,

H AB Aid,12

Elgeyo are going out in consider­able numbers to work on the Uasin Gishu Railway in order to get money for their hut tax.

All the shambas are well advanced and require but little attention now. Good crops aie expected ibis year.

August, 1923.

Sasa watu wengi wa Elgeyo, watoka kwao kwenda kufanya kazi katika Railway mpya, illi wapate Shillings za kutoa kwa kodi zao.

Mashamba yote yamelimwa sana, na niimea imemea kwa vizuri. Yatumainika kama mwaka huu kutapatikana vyakula vingi.

KACHELIBA.

Very satisfactory rains have fallen in Kacheliba and the district during May, the total rainfall being nearly 6 inches. Whenever heavy rains fall on Mt. Elgon, the Suam River floods and nobody can enter or leave Kacheliba.

The end of Ramazan was celeb­rated with the usual success. All Mohamedans paid the usual com­pliments to the District Commis­sioner.

A big ngoma was held by them.Early in the month Judge Maxwell

came to try a murder case.This is the first time a Supreme

Court Judge has visited Kacheliba.Two Ghee instructors arrived

and have been busy shewing the Suk how to make ghee properly. Some very good quality ghee has already been produced and sold locally.

To the Editor or Harare

Sir,I would like if would allow me a

little space in your paper to have these few words inserted.

KACHELIBA.

Kumekunya mvua ya kutosha katika mwezi wa May hapa, 11a kiasi ya mvua ilio kunya hapa yapata inch 6. Mvua nyingi inapo- kunya katika mlima wa Elgon, huu mto wa Suam hujaa sana maji na wala hapana mtu awezae kuja ao kutoka Kacheliba.

Mwisho wa mwezi wa Ramathan, ilifurahikiwa sana, na kama kwa dasturi ya kila siku, Islamu wote walikwenda kumwamkua Bwana District Commissioner. Halafu kulifanywa ngoma kubwa.

Katika mwanzo mwauzo wa mwezi’ Judge Maxwell alikuja kumhukumu mtu mmoja alieua. Hii ndio mara ya kwanza Judge Mkubwa kuja hapa Kacheliba.

Watu wawili ambao kazi yao ni ya kuwaonyesha watu kufanya Samli, wamekuja, nao sasa wa waonyesha watu wa Suk namna ya kufanya samli sawa sawa. Hivi sasa kume- fanywa samli nzuri, nayo imeuzwa hapa.

Kwa Bwana Editor wa Harare

Bwana,Napenda utupatie nafasi kidogo

katika Karatasi yako ya “Habari’’ ili ututilie hay a maneno yeth machache.

August, 1923. HABARI. 13

1 would like to inform all readers of “Habari’’ the news of our country Lumbwa. The rainfall this year has surpassed all previous years. All the rivers overflowed to such an extent that the water carried off 4 Elephants, 1 Leopard, 6 Men, 1 Girl, 1 animal called Kuro, 1 Bul­lock and many small bridges, but now the water in the rivers is decreasing.

We have also started cultivating the shambas and to plant millet and corn, but there are very few people who are planting corn. The millet which was planted in January and February is beginning to rot on account of too much rain and cold. Many people have refused to plant corn, because they have been told by their Laibon (Witch Doctor) not to do so, but stopping people from planting corn as ordered by the Laibon, will cause famine in the country.

There is also a lot of sickness here, just jat present, people are suffering from headaches, colds and pains in the stomatch. Another complaint is that corn does not fetch good prices. The Indians are paying one Shilling for 80 lbs. of corn, and so for this reason we are hard put to get sufficient money to pay our taxes.

E. K. A. RORONYA,Headman.

J. K. B. ACRELAL,Teacher.

FOOTBALL.

To thr Editor op Habari.Sir,

This game which is called (Association Football) or as we call it (Mpira) is a wide spread game in

Kwa wasomaji wa “Habari,.’’. twapenda kuwapa habari za kwetu Lumbwa, mvua ya mwaka huu ime- zidi kuliko ya miaka yote ilyo pita. Mito yote ilijaa maji tele, hata maji yakawatukua Ndovu 4, Chui 1, Morani 6, Ndito x, Nyama mmoja aitwae Ruro, Dume 1 la ng’ombe na madaraja katha-wa-katha, ilia sasa mito yaanza kupungua maji.

Tena tumefanya bidii ya kuhma mashamba na kupanda Wimbi na Mahindi, lakini wapandao mahindi ni wachache, ua Wimbi ulio pandwa katika mwezi wa January na February, sasa waanza kuharibika kwa ajili ya mvua nyingi na baridi 11a tena watu wengi wamekataa kupanda mahindi kwa sababu Laiboni wao amewakataza, nae amewaambia wasipande mahindi popote. Haya maneno ya kuwazuia watu kupanda mahindi aliowaambia Laiboni huyu, lazima italeta ndaa juu ya nti.

Tena hapa kuna na ugonjwa mwingi wa kitwa, kifua na tumbo, tena shida moja ya hapa ni mahindi hayana bei, na Wahindi wataka ratili 80 ya mahindi kwa Shilling I, basi kwa sababu hii, swiswi tuna shida sana ya kupata Shillings kwa kuitolea kodi.

E. K. A. RORONYA,Headman'.

J. K. B. ACHELAL, Mwalimu.

MATEZO YA MPIRA.

Mtezo butt uitwao “Association Football” au kama tuuitavyo siswi “Mpira” ui intezo ulioenea Sana siku

14 HABARI.

these days in this our country of the Colony and Protectorate of Kenya.

in every part of our country it is nothing out Football, Football, Football from the Coast to the countries beyond it. It is a very good thing, because this game of football has many good points specially to tnose who play, it is also a very interesting game when it is played by people who know the game thoroughly and when the game is played according to its rules. Many people of this country young and old, men and women, like very much to go and watch a match when­ever one is played, and all of them enjoy themselves and cheer the winners. It is not bad, but it is good, and I would advice those young men who are of an age to play this game and who have neither made a start nor want to play it, not to be contented with looking on at others playing it, but they also should make an effort and start to play also.

The first object to be learned by those who play football is to know how to combine. When you are playing football, let your play be for the benefit of your team and not for your own good. A good team can be spoiled by having two or three selfish players in it, I mean those players who play to satisfy them­selves and who do not pass the ball to the other players. It is just the same with a bad team, it can also plajr a very good game if the players combine and pass the ball along to one another. Passing the ball cleverly to one another is the chief part of this game.

Those who play Back and in the Half-back positions, should pass their balls properly to the Forwards

August, 1923.

hizi katika nti yetu hii ya Colony na Protectorate ya Kenya. Kila mahali katika nti hii nzima ni mpira, mpira, mpira, toka pwani hata bara. Jambo hili ni jambo zuri, sababu huu mtezo wa mpira una manufaa mangi Sana kwa wale wautezao; uao ni mtezo wa kufurahisha sana utezwapo ni watu waujuao kweli- kweli kwa kutunza zile sharia zakwe. Watu wangi katika nti hii sasa, vijana kwa watu wazima, wake kwa waume, hupenda Sana kwenda ku- angalia mashindano ya mtezo huu, 11a wote hufurahi na kuwaringia wale wenyi kushinda. Si vibaya, ni vizuri sana, lakini shauri zuri kwa wale hirimu waume wawezao kuteza mtezo huu ilia hawajaanza wala hawataki kuanza ni kwamba wao wasiwe radhi kuwatazama wenzao tuu, lakini inawapasa nao kuanza kuteza.

Jambo la kwanza Iiwapasalo kujua hao watezao mpira ni Umoja. Ukiteza mpira, teza kwa faida ya upande wako, si kwa ajili yako mwenyewe. “Timu” nzuri yaweza kuharibika ikiwa ina watu wawili au watatu watezao kwa choyo, maana watezao kwa nafusi zao tuu wasipo- penda kuwapelekea wenziwao mpira. Vivyo hivyo na “timu mbaya yaweza kuteza matezo mazuri ya ajabu ikiwa wale wenyewe wateza kwa umoja na kupelekeana mpira. Kupelekeana mpira vizuri ndilo jambo lifaalo sana katika mtezo huu.

Wale watezao nyuma (Backs and half-backs) inawapasa kuwapelekea mpira wale walio mbele sawa-sawa, si kujipigia tuu na kuonyesha kwamba waweza kupiga mpira ukenda juu sana angani. Hao watu wa mbele (Forwards) uao inawapasu

August, 1923. BABARK J 15

and not kick the ball high in the air just for show. The forwards also should pass the ball to one another for it is not for them to take the ball alone and try to impress people with the fact that they can dribble. . The chief fault with the Back is to kick the ball in any direction, and with the forwards it is to dribble. This kind of game will never do. Try to practise passing the ball low to the other player, and if possible a few yards in front of him. It would be very easy for you to win if you follow these rules,

The first thing a player should remember when playing football is not to be selfish. Do not try to show off when playing, for it will spoil yours as well as the whole teams game. The next most important point in this game is to keep your temper. To be fouled or to be kicked and hurt will very likely annoy a man very much, although the other player may not have done it intentionally, and we very often lose our temper, but if anyone loses his temper in this game he will only be making a fool of himself, and he will spoil his as well as the whole teams game. If it happens that two players of the same side lose their temper others also of the same side will also lose their tempers and the whole team will play a bad game, and by all being excited, the Re­feree will continually keep penalis­ing them, and that would be the beginning of their losing the match.

When a team comes to know all that has already been explained, such as combining, passing the ball, playing a clean game and self control, that team will be able to learn more about how to become

kupelekeana mpira (pass), haiwap&si kusongeza na kujionyesha kuwa ni ni mahodari kwa kutangisha- tangisha. Makosa makubwa katika kuteza mpira ni ya wale watu wa nyuina kujipigia hovyo, na watu wa mbele kutangisha-tangisha; mambo haya hayafai kabisa. Jifunze kuwa- pelekea mpira watu wako kwa kuupiga tini-tini na kuwapigia mbele yao kwamba yawezekana. Kushinda huwa ni jambo jepesi yashikwapo maagizo haya,

Neno lifaalo sana katika kuteza mpira ni mtu kutofikiri nafsi vakwe, Kuteza kwa kuonyesha uhodari wako hukuharibia matezo wewe mwenyewe na w'enzio pia, Neno lingine kuu katika mtezo huu ni kuzuia hasira. Kutegwa au ku- pigwa teke na kuumizwa ni mambo ya kumuudhi mtu sana, ingawa pengine mwenzio hakukufanyia makusudi; naswi pengine twakasi- rika; lakini mtu akasirikae katika matezo haya hujifanya mpumbavu nafusi yakwe, nae hujiharibia matezo yakwe na kuwaharibia wenziwe pia. Ikiwa mtu mmoja au wawili wa upande mmoja kukasirika wengine wa upande wao watakasirika nao, na “timu” yao nzima itateza kwa hasira, na kwa kutojizuia kwao yule mwamzi (referee) atawapa adliabu (penalties) nvingi, na huo ndio mwanzo wa kushindwa.

“Timu” itakapokwisha jifunza hayo valiyotangulia—maana, kuteza kwa Umoja, kupelekeana mpira, kuteza matezo safi 11a kujizuia; “timu” hivo vaweza kuendelea kujifunza 'zaidi mambo yale yaletayo

16 HABARI.

good players, of which here are a few hints

1. Keep your ball very low, balls which are skied in the air are not good. It is easier to control a ball which is on the ground than one in the air. Try always to keep your ball very low.

2. Don’t try to kick the ball very hard, Direction is all that is wanted.

3. The first duty of the outside forwards is to pass the ball to the inside men. And it is also not their duty to shoot at the goal, unless when very necessary.

4. When you pass your ball to the outside forwards try to place the ball where they could get it at once. Do not pass the ball behind or to aim at them.

5. Whenever you can, look up and see where your other plavers are before parting with the ball, in case you pass your ball to one of your opponents.

6. Now these two points of advice

(a) Whenever you play, play jour best from first to finish..

(b) Do not disobey or argue with the Referee.

. If this advice is followed, football will be a very good game, but if it is not heeded then it will spoil the game and it will be uninteresting.

The rules of football make a man of anyone in his every day life, that is to say to be straight forward, unselfish, to be able to control himself, and to have endurance, discipline and courage.

So for this reason we find th at football is a very beneficial game. And it also helps the body besides that, its rules help us in our every day life.

HARRY G. BANKS.

August, 1923.

uhodari, ambayo machache yao ni haya :—(1) Weka mpira tini; mpira wa juu,

juu si mzuri. Ni rahisi ku- utawala mpira uwapo tini kulika ukiwa juu angani. Jizoeze mpira wa tini-tini.

(2) Usijaribu kupiga mpira kwa nguvu sana. Kulenga ndilo jambo litakiwalo.

(3) Wale watezao nde katika watu wa mbele (outside forwards) lao ni kuutia mpira katikati kwa hao wa ndani. Si kazi ya wale watezao nde kulenga katika Goli kabisa, isipokuwa hawana budi,

(4) Uwapelekeapo mpira hao watu wra mbele (outside forwards) ni lazima kuwapigia mpira mbele yao sawa sawa. Usiwapigie nyuma au kuwalenga wao wenyewe.

(5) Uwapo na nafasi, ni vizuri kila siku kuwaangalia wenzio kabla ya kuupiga mpira; illi kwamba usije ukawapigia mpira maadui,

(6) Tena yako mashauri mawili mazuri(a) Kila siku teza kwa bidii, tangu mwanzo hata mwisho wa matezo; (b) Usi- kinzane au kushindana na mwamzi (referee).

Maagizo haya yashikwapo vyema; ni lazima matezo ya mpira kuwa mzuri, lakini yavundwapo maagizo haya, huharibika hayo matezo, wala hayana utamu wowote.

Dasturi za mpira kumfanya mtu kuwa ni mtu wa kweli katika maisha yake ya kila siku, kama :—Ulevi, Kutojifikiri nafsi, Kujizuia Uvumi- livu, Uthabiti, na kutii.

Kwa hivyo twaona mpira ni mtezo wa kufaa sana, na una faida kwa afia ya muwili, tena dasturi zakwe zatufaa katika maisha yetu ya kila siku.

HARRY G. BANKS,

HABARI. 17August, 1923.

CORRESPONDENCE.

FRERE TOWN SCHOOL FUND. MCHANCO WA SCHOOL YA FRERE TOWN.

To the Editor of HABARI.

NAIROBI.

Dear Sir,

We are sending you this our letter and we want you with your consent to have it inserted in your well known paper.

This it to inform the old as well as the young people who belong to Frere Town and who are now living up-country and other places, that since the beginning of this year our schools in this town have been given up by the C.M.S. on account of the scarcity of money amongst our Bwanas. Everyone knows this. Now the schools have been placed in the hands of us Natives of Frere Town. The expenses foi- the schools per month is Shs. 300, of which the people pay one half Shs. 150 and the Government pay the other half Shs. 150. This money is not spent on Teachers wages only, but it is also for the upkeep of the school buildings when ever they are in need of repairs and for thatching, buying boards, books and other necessary things required.

Many people through their kind­ness have subscribed as much as they could give. There are even a few very old women who through consideration for their Grand child­ren, and even though they them­selves have no work nor receive any wages have also helved. Some of the Frere Town peonle who are at Machakos have also sent

Kwa Bwana Editor wa Habari,

Nairobi.

Mpenzi Bwana,

Twakuletea barua yetu hii, naswi twakutaka kwa ihisani yako, tafa- dhali tutilie katika Gazeti lako lijulikanalo sana.

Twawaarifu watu wazima na vijana waliotoka Frere Town, walioko bara na mahali kungineko, va kwamba tangu mwanzo wa mwaka him. Schools zetu zilizo ndani va mji ziliatwa na C.M.S. kwra sababu va uchache wa fedha uliongia kwa kina Bwana zetu, k'la mtu hakosi kujua Jam bo hili. Basi Sd ools zimekuwa mikononi mwa watu wa mji. Gharama za Schools za mwezi mmoja ni Shs. 300, watu wa mji hutoa nusu moja Shs. 150, na Sirikali nayo hutoa nusu ya pili Shs. 150. Fedha hii si inishahara ya Waalimu wafundishao tun, lakini ni kwa kutengeza majengo ya Schools zikiwa zimeharibika, kuvimba, kununua viboa, vyuo na vifaa vingine vitarajiwavyo.

Watu wangi kwa ihisani zao wametoa kama walivyoweza, wako hata baadhi ya kina Nyanya wachache wenyi mapenzi na wajukuu wao pia nao wametoa msaada huu ingawa masikini kina nyanya hao hawana kazi ya mshahara. Watu wa Frere Town walio Machakos pia nao baadhi yao wametoa pesa hizi. Schools zimeendelea kwa uzuri bila khofu tangu mwezi wa Tanuary hata mwjsho wa June. Hisabu zime-

IS HABARI. August, 1923,

some money. These schools have been going on very well and without any trouble from the beginning of January to the end of June. When all the accounts were made it was found that Shs. 1,186.60 had been received. Out of this amount most of it had been spent, and now there is a very small balance on hand which is only just enough to pay the Teachers wages for the months of July and August. There is some outstanding money owed by many people who have not yet paid their subscription and also amongst some who had started paying and then left off in the last two or three months. If we do not get the help we are asking for in this month of July or before the end of August, we will not have enough funds in hand to pay the school Teachers. We are very sorry to write these degrading words, for it does not only put us who are writing this letter to shame but it also does so to the people who come from Frere Town, where ever they are. It has now been decided by the Flders on Saturday, the 14th July, 1923, that from the 1st September, both the Infant and Grown up schools must be closed down. “What will happen to our children at Frere Town?”

We implore our brethren who are up-country and elsewhere and who don’t happen to know about this, please don’t hesitate to send the best possible help which anyone can send. Amongst those who have already subscribed are those who are- working for wages. One and all have paid Shs. 26. The old as well as those who are without employ­ment, each subscribed Shs. 10, This subscribing was first started in October, 1922, It was decided at a

fanywa, zimeonekana kuwa fedha zilizopatikana ni Shs. 1,186,60, katika hizi, zimetumika, na Kitu kilichosalia si kitu cha haja, ni kiasi cha mishahara va waalimu kwa miezi miwili tuu, ya July na ya August, Fedha zilizo nde wadaiwazo watu ambao bado hawajaanza kutoa na wengine waliotoa lakini tena wame- sangaa katika miezi miwili mitatu hii iliyopita ni nyingi. Tusipo- letewa msaada huu tuuombao ndani ya mwezi huu wa July au kabla ya mwisho wa mwezi wa August, hatutakuwa na kitu cha kuwalipa Waalimu wa Schools. Twasikitika sana kuandika inaneno haya ya aibu, vatuaibishayo swiswi tuandikao barua hii na kila mtu wa Frere Town alipo, tena imekwisha semwa na Wazee siku ya Jumaa-mosi mwezi 14 July, 1923, kwamba tokea 1st September, Schools zote mbili, ya watoto wadogo na wakubwa, lazima zitafungwa. “Watoto wetu wa Frere Town watafanyaje?”

Twawasihi sana ndugu zetu walio bara na mahali kungineko anibao hawana khabari hii, tafadhalini sana, msisangae kutuletea msaada wa kweli kama kila mtu awezavyo. Maana katika hao waliokwisha toa, Vijana wafanyao kazi ya mshahara kila kijana ametoa Shs. 26; na watuwazima na wasio kazi kila mtu Shs. 10. Tangizo hili lilianza mwezi wa October, 1922, ikakubalika

August, 1923. HABARI. 19

meeting of the people of Frere Town which was held on the 7 th October, 1922, that everyone who is in employment should subscribe Shs. 10 in that month of October and to subscribe at the end of each month Shs. 2. It was also decided that for those without work should subscribe Shs. 2 for that month of October, and Shs. 1 for every month after that.

Anyone who comes from Frere Town and who really cares for our town, and who was educated at the expense of the C.M.S., we are now reminding him that he should favour and have pity on the children of the country. He himself was educated, so now it is his chance to educate others.

We thank all those who will send us this help which we are asking for and please don’t delay.

NOAH MANASSFH, HARRY G. BANKS.

Hon. Treasurers. Frere Town School Fund.

katika mkutano wa watu wa mji uliokuwako 7th October, 1922, kwamba kila mwenyi kazi atoe Shs. 10, kwa ule mwezi wa October na kila mwezi baadae Shs. 2; mtu asiye kazi ilikubalika kwamba atoe Shs. 2, kwa ule mwezi wa October, na kila mwezi baadae Shs. 1

Kila mtu wa Frere Town ambae kwamba ana mapenzi ya mji wetu, uae alielimishwa kwa gharama za C.M.S., twamkumbusha kwamba atakwa afanye ihisani awahurumie watoto wa nti yakwe aliyoelimishwa veye mwenyewe, uae atarajiWa aelimishe wenziwe.

Twatoa ahasanta sana kwa kila mtu atakaetuletea msaada huu tu- uombao bila kuchelewa.

NOAH MANASSEH,

HARRY G. BANKS. Hon. Treasurers.

Frere Town School Fund.

To the Editor of Habari.

Sir,Greetings to you and to all the

readers of “Habari.” I would like to explain to you the news of Elijah Arap Chepkwain, he who wants to open a school in Nandi. I also would like to ask some of you who like me have been taught in various schools. What do you all feel like when you come to Nandi or what joy do you derive from it ? Are you able to go to school or to a Church to pray God?

Kwa Bwana Editor wa Habari.

Bwana,

Salam Sana kwako na kwa wasomaji wote wa “Habari,” mimi napenda kueleza habari za huyu Elijah Arap Chepkwain, ambae ataka Sana kufungua school katika Nandi, nami pia nina haja yaku- wauliza wenzangu ambao walio soma school za mbali mbali. Jee mwaonaje nyinyi lunapo kuja hapa Nandi, mwaona furaha gani? Jee mwaweza kwenda school ao Church kwenda kuomba Mngu?

HABARL20

Now you Nandis who are Christians please try to help the others who are still in the dark, 1 myself am ready to help and to subscribe from Shs. 20 to 30, so what do you all say. Are you willing to help me and Elijah as much as you can? If so then come to the meeting which will be held on the 24th December, 1923, at Kapsabet.

I and George K. Arap Kendogor and some others are about to sub­scribe some money that we may buy ploughs. As for bullocks we will take them from our own cattle. We also want others to trade in our Reserve. If anyone wants to join us in this matter let him come to our meeting on 24th December, 1923, and if you Nandis would like to help your country, then consider well all these suggestions.

It is now many days since most of you have been working and your money is only wasted. Then is it not better to give some help which will benefit you in future. Now I will explain to you all why we have no Government schools in Nandi.

All these years and up to now our Chiefs and Elders, still continue to follow the old customs, besides that we have no Paramount Chief like other countries, but that every Location has their own Headman only. They don’t want to do any thing for their country. They also say that those people who go to Missions are not good, because they object to the orders of the Laibon (Witch Doctor). Laibon is like a God to these people.

You all known that a Christian cannot serve the Laibon and forsake the God of truth who is our help.

August, 1923.

Basi tafathalini sana nyinyi Wanandi mlio Wamasihia jaribuni sana kuwasaidia wenzenu walio kizani, mimi nafsi yangu hi tayari kutoa Shillings 20 ao 30 kwa kusaidia, jee nyinyi mwasemaje mwaweza kunisaidia mimi na Elijah kama mtakavyoweza ? Basi ndooni katika mkutano utakao kuwa siku ya 24 ya mwezi wa December, 1923, Kapsabet.

Tena mimi na George K. Arap Kendogor na wenzetu wengine, tuna haja ya kuchanga fetha illi halafu tununue majembe ya kulimia mashamba, na madume ya ng’ombe tutachanga katika ng’ombe zetu wenyewe, na wengine wafanye biashara zingine katika Reserve yetu, kama mwapenda kuingia katika mashauri haya, ndooni mwezi 24 wa December, 1923, nyinyi vijana wa Wanandi kama mwapenda kuisaidia nti yenu, fikirini sana mashauri haya.

Sasa ni siku nyingi mmefanya kazi na Shillings zenu zapotea bure. Basi ni vizuri kutoa msaada illi baadae ije ikufae na wewe pia, tena nitawaeleza sababu ya swiswi kukosa kuwa na School ya Serikali hapa Nandi. Tangu zamani hawa Chiefs na Wazee wetu, wao waandama mambo ya zamani hata sasa, tena hatuna Chief Mkubwa kama nti zingine, ilia kila Location ina Headman wao, basi wao hawataki kufikiri mambo ya nti yao, wao husema kama watu wa Mission si wazuri, sababu wao hukataza ma- shauri ya Malaiboni, na Laiboni kwa watu wa hapa ni kama Mngu kwao. Nyinyi mwajua kama yakua Mmasihia hawezi kumabudu Laiboni na kumwata Mngu wa kweli alie msaada wetu.

August, 1923. HABARI. 21

The Laibon says that the rain, diseases and harvest are in his Hands. The old people believe all that he says. They even offer him cattle, sheep and goats and every kind of food.

Now my brethren you all know, by now that this country is under King George. Leave off being foolish and follow God, instead of deceit and witchcraft.

Simeon Arap Tarno.

Laiboni husema kama mvua, magonjwa na mavuno yote ya katika mikono yao, na Wazee huamini maneno yao, hata wao huwapelekea ng’ombe, mbuzi na kondoo na kila namna ya vyakula. Ndugu zangu nyinyi sasa mwajua kama nti hii ikatika mikono ya Mfaume George, wateni upuuzi na shikani mambo ya Mngu na wala si mambo ya uongo 11a ya uganga.

SIMEON ARAP TARNO.

To the Editor of Habari.

Sir,

I would like to inform you that when I went to attend the funeral of Chief Wambani, together with Chief Suleman Murunga, we went there on the 24th July, 1923, and slept there. We then went and slept near the Sasala river which is 011 the road to Kakamega. The next morning, Friday, we left the the camp at 830 a.m., and we arrived at the shops at Mumias at 9 a.m., we went and stayed at the shop of Alibhai Lakha. After that Jafari Valje came and called us, and we went to look at a motor cycle he was repairing. He also tried to start it to see whether it would go. Suddenly some petrol squirted out and fell on Chief S. Murunga. Chief Murunga said that petrol would spoil his clothes, but T told him that petrol will never spoil his clothes. While I was saving this, flames burst out and the motor cycle caught fire. The Indian Jafari tried to pqt it out, but the fire increased and even Jafari’s clothes caught fire.

Kwa Bwana Editor wa Habari. Mpenzi Bwana,

Napenda kukuarifu habari ya nilipo kwenda katika matanga ya Chief Wambani pamoja na Chief Suleman Murunga, tulikweudn katika siku ya mwezi 12 wa July, tukalala huko na tukafika katika mji wa Chief Wambani aliotariki, halafu tukatoka hapo tukalala karibu na mto wa Sasala, ulio karibu na ndia iendayo Kakamega, asubuhi yake, Ijumaa tukatoka pale kambini saa 2% za asubuhi tukafika ma- dukani Mumiasi saa 3, tukakaa katika duka la Alibhai Lakha, halafu Jafari Valji akatuita, naswi tukaenda kutezama Motor cycle alio- kuwa akiitengeza, nae akaanza kujaribu kuiendesha illi aone kama Motor cycle ni nzuri, mara mafuta ya petrol yakatoka ndani yaka- anguka juu ya nguo za Chief S. Murunga, Chief Murunga aka- sema kama mafuta haya yataharibu nguo zangu, nikamwambia kama mafuta va petrol hayaharibu nguo, baada va kusema hivi, mara mote ukatokea ndani ya Motor cycle na ikaanza kuwaka moto, na vule Muhindi Jafari akajaribu kuuzuia, ila moto mwingi zaidi ukatoka 11a

22 HABARI. August, 1923.

I caught hold of him aud tried to tear off his clothes. Just then jatari's mother also came out to help me together with J atari’s younger brother. We were then 3 ot us, but Chief Muruuga aud his Headman ran away. There were some people who wanted to bring water to put the fire out, but I stopped them. After this two Indians with my driver came to help me to hold the motor cycle which had a side car as well. We all took hold of it and pulled it outside and threw mud on it. It was about to rain then and it suddenly began to rain.

All the Indians from the other shops began to arrive but they found that we had already put out the fire. There were 4 children in the house. So we found out that mud was the real remedy for putting out burning petrol and not water. When we had finished, Chief Muruuga told me that he did not know what petrol was aud that was why he ran away, for he said that as soon as petrol fell on anyone that person caught fire and that was why he ran away. Then he said did I not tell you that this was a dangerous place ? I told aim that this was the will of Cod, because it is only to day I have ever seen this sort of thing happen. It was then that Jafari’s mother caught me by the hand to take me to her house to drink tea, but I refused, but she insisted that 1 should go and drink tea, saying that my help had been of the very greatest assistance.

Chief J. G. MULAMA.:

kumwingia Jafari katika nguo zake, mimi uikamshika Jafari illi niipasue nguo yake, halafu mamaake Jafari akatoka kwa upesi akaanza kuni- saidia pamoja na nduguye mdogo pia, tukawa watu watatu, ilia Chief Murunga ua Headman wake waka- kimbia, watu wengine waliokuwa wataka kuleta maji illi wauzime moto, mimi nikawakataza, halafu wakaja wahindi wawili pamoja na Driver wangu kunisaidia kuishika ile Motor cycle, nayo ilikuwa na side car yake, tukaivuta kwa nguvu sana hata tukaitoa ijde, na tukatupa tope juu ya hiyo Motor cycle, wakati huo mvua ilikuwa yataka kunya, na kwa wakati huo huo ikaanza kunya.

Wahindi wote wa madukani waka- anza kuja wakaona kama swiswi tumekwisha kuuzima moto, na ndani ya nyumba mlikuwa na watoto wanne. Naswi twaona kama tope ndio dawa ya petrol ila si maji. Tulipo kwisha ndipo Chief Murunga akaniambia kama yeye hajui petrol ni kitu gani; ndipo akakimbia, yeye aliona kama kila mtu mafuta yakimpata, mara moto humshika navo ndio sababu ya yeye kukimbia, tena akasema; Jee? Mimi siku- kuambia kama hapa ni pahali pa khatari ? nikamjibu kama hii ni amri ya Mngu, maana siku zote sioni jambo kama hili isipokuwa hii leo, tena hapo ndipo mamaake Jafari akanishika mkono illi kunipeleka nytimbani kunwa chai, lakini nika- kataa, lakini akazidi kunishika kwa nguvu na kuni’sihi nikanwe chai, nae akasema umenifanyia mambo mazuri Sana kwa kunisaidia.

Chief J. G. MULAMA,

HABARI, 28Avgust, 1923.

To the Editor of Habari

Sir,

I would like to say a few words regarding our foolishness and I pray God to help us and to give us sense enough to be accepted as able to look after our own property. When we go to our Masters and ask them to allow us to trade or to open a shop, they do not allow us to do so, because our ignorance is great. Perhaps the Bwana will say to him­self, if T were to allow this man to trade and if he were to lose all his money, probably he would blame me for it. God has given everyone an intelligence to look after. Some develop it well but others do things which often bring shame on all of us.

For instance :—Here at Eldama Ravine there was

a lad employed by the Post Office. One day the Postmaster after closing the Mail Bag, told the boy to take it to Londiani. The boy took the bag, but when he got a little way out of Eldama Ravine, he was taken ill, so he told his brother that, that day he was sick and would he take the Mail Bag to Londiani for him. His brother took it, but when he was half wav, he said to himself that there must be somethin? in the bag. Afte- that he opened it and took all the money that was inside the letters He then took all letters and put them in a bole.

When he got to Londiani he entered a train and went to his home in Maragoli. When he got there he be pan showing off. until his friends began to say that ever since thev remembered, they had never know a nerson who had gone out to work and returned to his home in so

Kwa Bwana Editor wa Habar,

Bwana,

Napenda kusema neno moja juu ya ujinga wetu, nami naomba Mngu atusaidie na atupe akili iwezayo kukubaliwa na Wakubwa wetu na kwa ajili ya mali yetu tuliyo nayo wenyewe. Tunapo kwenda kwa Wakubwa wetu illi kutaka ruhusa ya kufanya biashara ao duka, hatupati, maana ujinga ni mwingi kwetu. Labuda yule Bwana husema kama nikimpa ruhusa mtu huyu kufanya biashara, na akipoteza mali yake, pengine atalia na mimi. Mngu amempa kila mtu Roho illi aitunze, wengine waitunza kwa vizuri ila wengine wafanya mambo ya kuwatia wenziwao aibu,

Ni kama hiviHapa Eldama Ravine palikuwa na

kijana minoja akifanya kazi katika Post Office, siku moja yule Bwana wa Post Office, akafunga mfuko wa barua, alipol wisha akamwambia yule kijana aupeleke Londiani, yule kijana akauchukua mfuko, lakini alipolika mbali kidogo na Eldama Ravine, akashikwa na ugo- njwa, nae akamwambia nduguye, mimi leo ni mgonjwa, wewe peleka mfuko huu wa barua Londiani. Nduguye akauchukua na alipofika mbali kidogo akasema humu ndani mna vitu, basi akafungua mfuko na akachukua Shillings zote zilizo kuwa ndani ya barua, halafu akachukua barua zote na kuzitia ndani ya shimo.

Alipofika Londiani akaingia garini na akaenda kwao Maragoli, alipo- kuwa huko Maragoli yeye akaanza kufanya mambo makubwa makubwa, hata wenziwe wakasema kama tokea zamani, swiswi bado kuona mtu alie-

24 HABARI. August, 1923.

short a period with such a lot of money as this boy. The lad was arrested and taken back to Eldama Ravine, and when he got there he went and pointed out the place where he had hidden all the letters, so everyone came to know that he was a thief. Up to now his case has not been tried. This boy is a Christian, and these are the kind of people who brings shame upon all of us, so for this reason, our Masters have no confidence in us.

G. S. IKOSI.

kwenda kufauya kazi na kurudi kwao upesi na kuwa na Shillings nyingi kama kijana huyu. Kijana huyu akakamatwa na kurudishwa Eldama Ravine, nae alipofika aka- onyesha pahali alipo ficha barua zote, ndipo watu wote walijua kama yeye ni mwivi, lakini kata sasa kesi yake bado kwisha. Mtu huyu ni Mmasihia, basi ni watu kama hawa ndio waletao aibu juu yetu, 11a kwa hivyo, Wakubwa wetu hawataki kutuamini.

G. S. IKOSI.

WE WANT SCHOOLS,

To the Editor of Habari.

Sir,

To marry a wife without paying mali, Government ought to help us to become educated. Especially for us of Eumbwa, Government should sent 12 teachers to come and teach our little children. We will also try to help the Govern­ment by subscribing money to furnish the School. Also every village will subscribe money to build Schools that the boys and girls may be educated to come and understand this new custom of marrying without paying mali.

But grown up people like us can­not give away our daughters or sisters to any man without his paying mali. It does not matter how we may be educated in any School we cannot give away our children free to any man, because our mothers were married with mali

TWATAKA SCHOOLS.

Kwa Bwana Editor wa Habari.

Bwana,

Kuoa mke bila ya kutoa Mali, yafaa Serikali itusaidie swiswi Watu weusi kwa bidii sana illi tupate kusoma, haswa swiswi watu wa Eumbwa, yafaa sana Serikali wa- tuletee Waalimu 12 waje hapa na wfundishe watoto wadogo. Na swiswi tutajaribu kuisaidia Serikali kwa kutoa fetha za vyombo vya school, na kila mji italazimu kutoa fetha ya kujenga school, illi watoto waume na wanawake wapate kusoma na kuelewa na haya mambo mapya ya kuoana bila kutoa Mali.

Lakini watu wakubwa kama swiswi hatuwezi kumpa mtu yoyote mtoto wetu ap ndugu yetu aolewe bila kutolewa Mali. Hata kama tukifundishwa namna gani katika school, swiswi hatuwezi kumpa mtu mtoto wetu bure, kwa sababu mama zetu waliolewa. kwa Mali na wake

August, 1923.

and we married our wives with mali also. But if Government would help us people of Lumbwa in educating our children so that in future people may come to forget this habit of stealing other peoples cattle that they may be able to get cattle to marry wives. Even if a man has enough cattle to marry one wife, he will still want more cattle with which to buy another wife. Besides that we know no trades but only to work as herdsmen on Shillings 10/- to Shillings 12/- per month or as drivers of bullock carts. People also dont stay long enough in their work, because the money they get is not enough for them to buy cattle with. And when they leave their work they go and idle about in their homes or they go to look for drink and dance.

In 1917, during the war with Germany, I went South to a place called Johannesburg, and it is a country which is further than Rhodesia. I went there with a European who was in the K.A.R. When I got there I found that the customs of those people were very good. Because the inhabitants knew how to speak English very well, they also obeyed all Government orders and they were just like the English in nearly everything. There was also a great understanding amongst them.

A long time back when the English first came into the country of these people, they were in the same condition as we are now here. The English people did their best to educate them. The Government of that country also helped a lot in educating them. The laws and ideas of these peopple are just like the English. Now if we were also

HABARI. 25

wetu tuliwaoa kwa Mali. Kama Serikali ikitusaidia swiswi watu wa Lumbwa kwa kuwafunza watoto kusoma illi katika miaka ijayo watu watasahau dasturi waliyo nayo ya kuiba ng’ombe za watu illi wapate ng’ombe wa kuolea mke. Hata kama mtu anao ng’ombe wakuweza kununua mke mmoja, yeye atataka ng’ombe zaidi illi aweze kununua mke mwingine. Tena swiswi hatu- jui kazi nyingi ila kazi ya kuchunga ng’ombe kwa Shs. 10. ao Shs. 12 ao kazi ya kupeleka magari ya ng’ombe (Driver). Wala watu liawakai siku nyingi katika kazi hizi, sababu Shillings wapatazo kwa mshahara, hautoshi kwa kununua ng’ombe, na wanapotaka katika kazi wao huenda na kukaa bure majumbani mwao huzunguka kutafuta tembo na kuteza ngoma tuu.

Katika mwaka wa 1917, wakati wa vile vita vya Majarumani rnimi nilikwenda upande wa Kusini katika mji uitwao Johannesburg, nao ni mji uliopita nti ya Rhodesia, nami nilikwenda liuko na mzungu wa K.A.R. Nilipofika huko, mimi uiliona tabia za watu wa huko kuwa ni nzuri sana, maana wenyeji wajua kusema kingereza, tena wao wana bidii sana juu ya amri za Serikali na dasturi zao ni kama za kingereza na sheria zao zote pia ni kama za kingereza, tena wao wasikizana sana wenyewe kwa wenyewe.

Hapo zamani Wangereza waiipo- fika katika nti za watu hawa, wao walikuwa kama hivi tulivyo swiswi leo liapa kwetu. Basi wao wakft- fanyiwa bidii sana ua Wangereza juu ya kusoma, 11a Serikali ya huko nayo pia iliwasaidia kusoma, na sasa watu hao, sheria na mambo yaO vote ni kama ya kingereza. Basi swiswi naswi tukifaya bidii wenyewe,

26 HABARI.

to make an effort, our Government also would help us, so that in future we may also become like those people of the countries I have been telling you about.

J. A. CHELABUT.

August, 1923.

Serikali nayo pia itatusaidia, na katika miaka ijayo, tutakuwa kania watu liao walio katika nti hizo nilizowaambia.

J. A. CHEEABUT.

IGNORANCE. UJINGA.

To the Editor of Habari.

Sir,

I would like you to insert these few words in ‘Habari.’

We who are Christians of this country, are looked upon and con­sidered by our friends to be fools. They look upon us to be like people of a different tribe and not Kikuyus.

On 19th March, 1923, I went on a safari with another man. When I got to the village where I was going to, I found that the old man whom I was visiting, very ill, and at about 12 o’clock the same day he died. After that all the old men of that village gathered together to consult and perform as is their custom certain rites over the dead man. They then called the child of the deceased and told him, that as he had not attained the age which would have entitled him to approach a dead person nor had he given the Elders a fee of one sheep to allow him to bury his father, he was not allowed to do so.

But the youth wanted very muchto bury his father. He was then told

Kwa Bwana Editor wa Habari.

Bwana,

Napeuda unitilie haya maneno katika ‘Habari.’

Swiswi watu wa hapa tulio Wamasihia twaonekana kuwa tu wapumbavu sana, na tena wao hutuona kama swiswi ni watu wa kabila nyingine nao hawa ndungu zetu watuona kama swiswi si Wakikuyu.

Katika mwezi wa March 19, 1923, mimi nilikwenda safari kwa kazi yangu mwenyewe pamoja na mtu mwingine, nilipofika katika mji, mji niliokuwa naenda, nilimkuta huyo mzee niliekuwa namuendea ni mgonjwa sana, hata ilipopata saa 6 yeye akafa. Ndipo wazee wote wa mji huo walikusanyika illi kuja kufanya mashauri kama kwa dasturi zao wafanvazo juu ya mtu aliekufa (maiti), wao wakamwita mtoto wa huyo mzee aliekufa na waka- mwambia, kwa vile wewe bado kufika katika makamo (kuwa mkubwa) wa kuweza kumkaribia mtu alie­kufa, wala hujatoa kondoo wa kuwapa wazee illi uweze kumzika Babaako, wewe hutaweza kumzika.

Lakini vule mtoto alitaka sana kumzika Babaake, ndipo alipo-

HABARI. 27August, 1923.

that he was a fool, because he had now a lot of goats, then why not give to the Christians 7 sheep and 1 Kam and they would bury his father.

At that time I was at the river, when a child who was sent to call me came-and told me that I was wanted. When I went to the village, an old man took me aside and said that if I were to bury the dead man, I would be given 7 sheep and another one sheep for me to kill and eat. This is the usual custom amongst us Kikuyus, that when a person is called to go and carry a dead body and place it iii the forest, that person is given a sheep if he does so.

I did hot refuse so I went and buried the old man. But when they wanted to give me the sheep, I refused and told them that there is one who is able to give hie every­thing, and that one was God.

Ignorance is an evil thing, because after my burying the old man, everyone ran away whenever I came near them, neither did I know what they were running away from. They even wanted to refuse me food. Even the man who came with me also ran away from me like all the others,

DAVID MUIKIA.

ambiwa, wewe ni mjinga sana, wewe una mbuzi nyingi za Babaako sasa, basi toa kondoo 7 uwape watu wa Mission, (Wasomi) na (ndurume) kondoo mume 1 wakuliwa, nao watamzika.

Mimi kwa wakati huo nilikuwa niko mtoni, mara akaja mtoto alitumwa kuja kuniita, nilipo kwenda mjini, mzee aliniita kando na kuniambia kama nikimzika huyo mzee, mimi nitapawa kondoo 7 na kwa kufanya kazi hiyo na kondoo i tena wa kula mimi, kwani hii ndio dasturi ilio kwa Wakikuyu, yakua kama mtu akiitwa kumchukua mtu alie kufa na kumpeleka mwituni, mtu huyo hupawa kondoo 1.

Mimi sikukataa, nikenda; na nikamzika huyo mzee alie kufa, nao walipotaka kuhipa hao kondoo mimi nikakataa, na nikawambia kama yuko mmoja awezae kunipa kila kitu nae ni Mwenyiezi Mngu.

Ujinga ni kitu kibaya, sababu baada ya kumzika huyo mzee, kila mtu aliekuwa akiniona alinikimbia, na wakimbialo silijui, walitaka hata kuninyima (kataza) chakula, yule mtu niliekuwa nae katika safari yangu pia nae alinikimbia kama hao wengine.

DAVID MUIKIA.

A STORY.

Chapter Five.

One morning, about six weeks after his arrival at the construction camp, Oloo woke up feeling very ill. He had had a cold and a slight cough for several days which he had caught through coming home from the work

HADITHI

SeHF.MIT ya 5.

Asubuhi mmoja ilikuwa ni baada ya majuma 6 ya kufika katika hii kambi ya kazi, Oloo aliamka mgonjwa mgonjwa, alikuwa aona baridi na akohoa kidogo kwa siku chache. veye alishikwa na ugonjwa huu alipokuw.a arudi kutoka kazini, nae alikuwa ametota na EAicfae

28 HABARI.

wet, and then sleeping in soaking blankets.

His head, legs, and back ached terribly and his cough was very much worse.

Up to this time he had never lost a day’s work, and by dint of starting early and working hard had usually been back in the camp before his companions.

'This morning however, he was unable to get up, and when Macharia saw his master on the work he told him that Oloo was very sick and in his hut.

“Bwana Smithie” knew that Oloo was a good hard worker and that he would not stay away from the work unles he was very ill, although many of the labourers pretended to be sick in order to get a day off.

When he had finished looking round the construction he sent Macharia to call the native dresser and the three of them went down to the camp.

After taking Oloo’s temperature and making a careful examination of him the Whiteman said :—

“He has got bad influenza and must go to Hospital at once. Macharia go and fetch four of your gang and bring the stretcher from the store and then take Oloo to the hospital neat the lake. Be careful to see that he takes his two blankets, jersey ‘Kipande’ and work tickets with him. Come up to the ‘banda’ and I will give you a letter to the Doctor.”

And he went away.Oloo did not enjoy the journey to

the hospital and was very glad when he was moved off the stretcher and put on to a comfortable bed with

August, 1923.

kulala ndani ya mabulangeti yaliyo tota (kuwa na maji) pia.

Alikuwa akiumwa na kitwa, maguu na mgongo pia, yeye alikuwa hajakosa hata siku moja kwenda kazini, nae kwa kwenda mapema kazini na kufanya kazi yake kwa bidii, yeye alikuwa kila siku akirudi kambini mapema sana na mbele ya wenziwe wote.

Lakini siku hivo hakuweza ku- ondoka, Macharia alipomuona Bwana wao kazini, alimwambia kama Oloo yuko nyumbani nae ni mgonjwa sana.

“Bwana Smithie” alimjua kama Oloo ni mtu wa kazi sana, nae hawezi kukaa nyumbani isipokuwa yeye ni mgonjwa sana, ingawa kulikuwa na wangi waliojitia ugo- njwa wa bure illi wasifanve kazi kwa siku hiyo.

Yule Bwana baada ya kuangalia kazi ifanywayo, akamtuma Macharia akamwite yule (Dresser) mtu atoae dawa pamoja na watu wengine watatu na kwenda nao kambini.

Baada ya kumpima homa aliyo nayo Oloo, na kumangalia angalia yule mzungu akasema : —

“Huyu ameshika na (Influenza) Mafua, nae lazima apelekwe hos- pitali, Macharia nenda mara moja ukalete kitanda kilicho galani na watu wanne na mpeleke Oloo hospitali iliyo karibu na Mto. Tezama sana kama amechukua bulangeti zake zote mbili, fulana, kipande na cheti chake cha kazi pia. Ndoo bandani na mimi nitakupa barua ya kumpelekea Dakitari.

Nae akenda.Oloo hakuona vizuri alipokuwa

achukuliwa kwenda hospilati, ila alifurahi alipo ondolewa na kuwekwa katjka kitanda kizuri kilichokwua

HABART 2»August, 1923,

more blankets than he had ever slept in in his life,

The European Doctor came and examined him and gave some orders to the native dresser which Oloo did not understand as they were in the English language, and after he had gone away the dresser Hassani brought him a large bowl of hot milk.

Oloo had never been in hospital and like most people was a little afraid. He had heard dreadful rumours about such places from other natives, but on the other hand Opio a half brother, who was much older than he and had been in the Carrier Corps, had told him that he had been in hospital many times and that the rumours were not trueand that he had always been treated very well.

For several days Oloo was only allowed to drink milk and tea and to his suprise found that he was given sugar in it which, to him, was a great luxury; but at first he felt too ill to notice this, and, as is often the case in influenza, he had lost all sense of taste.

When he began to feel better he grew rather tired of this diet; ' and asked to be given some kind of solid food, but the Doctor told him that he was not yet well enough, and that he must be patient and in a day or two he would be ’ given as much as he could eat.

On the sixth day Oloo Was very much better and to his joy was put ■pu to full hospital rations,

na mabulangeti mengi kuliko alicho- zoea kulalia siku zote.

Dakitari (mzungu) alikuja na kumangalia, nae akasema na (Dresser) mtu mweusi atoae dawa kwa maneno ambayo Oloo haku elewa, maana yalikuwa ni maneno ya kizungu, mzungu alipo ondoka, huyu (Dresser) aitwae Hassani, akamletea bakuli la maziwa ya moto moto,

Hii ilikuwa ndio mara ya kwanza ya Oloo kukaa katika hospitali na kama ilivyo dasturi ya watu weusi wangi, akaogopa kidogo. Yeye alisikia zamani kwa watu habari mbaya mbaya za pahali kama hapa, lakini Opio aliye ndugu yake kwa Baba na aliefanya kazi katika Carrier Corps, alipata kumwambia kama yeye mara nyingi alikaa katika hospitali, na hayo maueno yote mabaya aliyo yasikia Oloo ni uwongo, sababu yeye Opio ali fanyiwa mambo mazuri sana hospitali.

Kwa siku chache Oloo alikuwa akipawa maziwa na chai tuu, nae akastaajabu kuona kama alipawa sukari pia katika chai yake, hii ilikuwa ni raha sana kwake, lakini hapo kwanza alikuwa ni mgonjwa sana na hakufahamu mambo haya, na kwa vile ilivyo ni dasturi ya mtu mgonjwa, kwanza huwa hawezi kuona utamu wa chakula chochote.

Alipokuwa aanza kupoa, yeye akachoka na chakula hicho, nae akaomba apawe chakula kizito zaidi, lakini Dakitari akamwambia kama bado hajapoa sawa sawa na yafaa angoje kwa siku mbili ao tatu tena nae halafu atapawa chakula kingi cha kumtosha.

Kwa siku ya sita Oloo alikuwa aona vizuri zaidi, nae akafurahj

30 HABARI. August, t923>

Meat, rice, milk, meal, and tea. He had never had such food before in his life, and, although he grew weary of the monotony of lying in bed and not being allowed to get up, the idea of) the next meal was comforting and occupied a good deal of his thoughts.

' The ward was a long building with mud walls and a thatched roof and down each side were eight beds most of which were occupied.

. On one side of Oloo was another man who came from a neighbouring Camp and when they had talked to each other for some time they dis­covered that they came from villages not many miles apart in the same location. Thus they had a lot to talk about and this helped to while away some of the time which other­wise would have hung so heavily.

During conversation with this man, Oloo learnt that many of the labourers on the line had sent one of their blankets home to their father or brothers and had kept only one for their own use,

“But! asked Oloo,’’ As it is so cold here why do they not keep their two blankets here for their own use? If they want to give a blanket to their father or brothers can they not buy one out of the money they have earned when they go home?

His neighbour could give no sensible answer to this question and this was not suprising for he himself had sent a blanket home only the week before and it is quite probable

alipopawa chakula cha dasturi y$ hospitali.

Nyama, wali, maziwa na chai, Tokea zamani yeye hajakula chakula kama hicho, na ingawa alikuwa amechoka kulala kila siku na kukatazwa kuondoka na ku- tembea, lakini alipokuwa akikiwaza hicho chakula aletewacho, mawazo kama hayo yalikuwa yakimfura- hisha sana.

Hivo nyumba aliokuwamo ilikuwa ni nyumba refu ya udongo na iliyo na paa ya nyasi, na katika pande zote mbili kulikuwa na vitanda vi nane vilivyo kuwa na wagonjwa wengine.

Karibu na kitanda cha Oloo, palikuwa na mtu mwingine alietoka karibu na kambi yao, nao baada ya kuzungumza akaona kama wao wote wametoka katika miji iliyo karibu karibu katika nti hiyo hiyo moja. Baada ya kujua habari hii ndipo wao walipokuwa na habari nyingi za kuzungumza illi kupitisha wakati ambao bila hivyo wao wangeliona siku kuwa ni refu sana.

Katika mazungumzo yao, huyu mtu alimwambia Oloo kama kila mtu alie katika hii kazi ya kujenga ndia, amepeleka kwa Baba ao ndugu zao bulangeti moja katika hizi bulangeti mbili wapawazo, na kukaa na moja tuu.

“Lakini! Oloo akamuliza” Hapa ni baridi sana na kwa hivyo kwa nini wao hawaweki bulangeti zao zote mbili kwa kutumia wao wenvewe? Kama wao wataka kuwapa Baba na ndugu zao mabulangeti, kwa nini wao hawanunui kwa pesa zao walizofanvia kazi wanapo kuwa waenda kwao?

Yule mwenziwe hakuweza kumpa majibu 'mazuri, na sababu ya ku shindwa kujibu ni kwakua yeye

HABARI.August, 1923.

that this may have had something to do with his falling ill and being sent to hospital.

On the eleventh day Oloo was quite fit again and was allowed to leave hospital and go back to the camp.

All his friends seemed very sup- rised to see him as they firmly believed that if you were sent to hospital you always died.

Oloo told them all about his experiences that night and they were very loth to believe him especially when he told them about the tea and sugar.

(End of Chapter Five).

mwenyewe alipeleka bulangeti moja kwao katika juma iliopita, na labuda hii ndio sababu moja ya huyu mtu kuwa mgonjwa na kuletwa hospitali.

Katika siku ya n, Oloo alikuwa mzima kabisa, nae alipawa ruhusa ya kutoka hospitali na kurudi kambini.

Rafiki zake wote walistaajabu kumona, sababu wao waliamini kabisa yakua mtu akipeiekwa hospitali lazima hufa tuu.

Oloo akawaeleza wenziwe mambo yote usiku huo huo, nao walikua hawataki kusadiki maneno yake, haswa alipowaambia habari za veye kupawa chai na sukari.

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