Music is food for the soul...
09 October 2013
Lugbara Dance
Gaze is a traditional dance of the Lugbara people. This youth dance reflects the transition of dance movements into the style of their neigbours in the Congo and is spreading across Uganda. Meanwhile, Aguwara is a dance from the Lugbara and Kebu people in the West Nile Region, bordering Congo and Sudan. The dance got its name from the aguwara [a local trumpet]. The men play these horns as the women dance... Naito is a drum played at death dances in union with mare (side blown trumpet whose gourd is smeared inside with bee wax). Duluka which means "Dance" in Nubian Language, is considered another Lugbara dance, a community and tourist attraction where music can even be played on banana stems, melodic stuff! Koro is a festive Lugbara dance where people choose lifelong marriage partners while Nambi is performed at traditional marriages or weddings mainly by women. Otuwenge is a dance by the Lugbara and Kebu, literally means "elbow" and involves raising those arm joints. Ndere is a quiver used by Lugbara for traditional dance. Ndara is a xylophone or percussion musical instrument made from banana stems or eucalyptus wood and played on the ground during Ndara Music & Dance festivals like the ones held at the end of the year in an open grassfield (part of the ancient Golf Course) around Sambia where Shell Petrol Station and adjacent shops are located now...
28 August 2013
Lugbara Kingdom?
According to History, the Lugbara only had Clan Heads, not a tribal King but lived harmoniously. Can one overall democratic King strengthen their unity? On WestNileNet (an Online Forum), Angelo Izama supports the quest for a Lugbara Leader, “Good people, some of you may recognize that my name Angelo Opi-aiya Izama is similar to that of Angelo Adalla Izama, the late Paramount Chief of Madi. The late Izama is my Grandfather and I think my middle name ‘Opiaiya’ refers to the scattering of that authority or put it differently responsibility. I’m aware of the renewed interest in redefining cultural meaning of traditional institutions driven mainly, in my view, by elite accommodation of the recent politics of political patronage. There is nothing wrong with this. Political organisations by their nature are opportunistic and if there are some who argue that creating a Kingdom Status for the Lugbara has advantages - well, they should be allowed to make their argument! It has however to be an intellectually honest process. West Nile's egalitarian nature, what has been described by Ambassador Harold Acemah as institutionalized traditional Republicanism, has always for me been a higher calling than some of the pretensions to European-style monarchy... Opi boronji (or the sons of Chiefs) as is my humble heritage was not a status that needed pampering by anyone but was a call to service as the historiography attests. In Ma'adi cultural tradition where the Opi and the Ojoo are summoned to constitute structures of need during crisis - it’s done so that there is leadership never as an imposition of rule as some have suggested. There is something special about this system that places a premium on responsibility and not entitlement, on power deriving from authority and that authority itself based on a position of responsibility…”
08 May 2013
The Funny Side of Learning Lugbara
Certain words have more than one meaning, so when pronouncing them, be sure of the sound! Otherwise, while introducing your husband (Ago), you might actually induce laughter by calling him a Pumpkin (Ago). Wild Pigs or Warthogs (Ezo), except maybe Pumbaa the Disney Cartoon, are not usually beautiful. But if your Girlfriend or Fiancée (Ezo) is beautiful, watch your Tongue! When describing parts of a House (Jo), you will be amazed. The Door is the House-Mouth (Jo ti), Floor is the House-Stomach (Jo ale), Roof is House-Head (Jo dri) but funniest of all, the Veranda is the House-Buttocks (Jo eti). When feeling sorry for someone, Baganda say "Bambi", but in Lugbara, that sounds like: Let us have sex ['Ba mbi]! So be careful how you use it! Some Bantu, Luo, Ateso and foreign names can actually be used as Lugbara phrases or words eg Baguma [They laughed at me], Rukundo [Name became famous later], Aine [Looking at Salt], Opiyo [No King], Onya [Whiteant], Mali [Wealth], Malaga [Spoon], etc...
29 September 2012
Lugbara Phrases
Pronunciation in Lugbara has diphthong clusters and other noteworthy phonetics including the following:
aa as in bat, for example embata; c as in church, for example Candiru (which is also spelt Chandiru); dj as in jilt, for example odji, the ‘d’ is silent; ee as in emblem, for example Andree; gb as in bend, for example gbe, the ‘g’ is silent; i as in inn, for example di-i; oa as in oar, for example Adroa; oo as in old, for example ocoo, othertimes oo as in food, for example ‘doo; uu as in chew, for example cuu; z as in jean after n, for example onzi. Otherwise, most times remains z as in zebra, for example Ozu and when the first letter of a word. With this knowledge, you will be able to speak the phrases below.
Phrases Mi ifu ngoni? (How did you wake up?/ Good morning!); Ngoni? (How are you?); [Ma] Muke! ([I’m] Fine); Ma azoru! (I’m sick!); Abiri ni ma fufu! (Hunger is killing me!/ I’m hungry!); Sawa si? (What time is it?); Sawa alu o’bitisi. (7 AM in the morning) [To tell time, you mention the number on the opposite side of the clock. Sawa iri is 8 O’clock, Sawa na is 9 O’clock, etc]; Sawa mudri drini alu ondresi (5 PM in the evening); Mi efi! (Come in!); Ife mani ‘yi! (Give me water!); Kirikiri! (Please!); Iko ma aza! (Help me!); Ine! (See!); Mi a'bua ozi si? (How much do you sell bananas?); Ajeni si? (How much [is the price]?); Ale Obangulu! (I want mashed whiteants!); Ma mu Gili Gili-a ngoni? (How do I get to Gili Gili?); Arojo ngoa? (Where is the drugshop?); Mi ru adi-i? (What is your name?); Ma ru Yoeli-i! (I’m called Joel!); Awa’di fo! (Thanks!); Ale mi ra! (I love you!); Ma enga Ombaci-a. (I’m from Ombaci.); Mi aa ngoni? (Good afternoon!); Ma mu kanisa-a. (I’m going to church.); Mi ma agi! (You are my friend!); Ma mu Ariwara-a ngoni? (How do I get to Ariwara?); Mosikiti ngwa? (Where is the mosque?); Mi ma ji Ragemu-a ra? (Can you take me to Ragem?); Iji ma Ediofe-a! (Take me to Ediofe!); Ba mucele ozi ngwa? (Where is rice sold?); Aleni ku! (I don't want!); Aje/ andru/ drusi/ drozi (Yesterday, today, tomorrow, the day after tomorrow); Ila muke! (Sleep well!)
Numbers 1. Alu, 2. Iri, 3. Na, 4. Su, 5. Towi, 6. Azia, 7. Aziri, 8. Aro, 9. Oromi, 10. Modri, [After mastering the first 10 numbers, the rest will be easy. Just add ‘drini’ (which means ‘on top’) to show numbers after 10 and other series. Some people just shorten it to 'ni'.], 11. Modri drini alu, 12. Modri drini iri, 13. Modri drini na, [Put ‘Kali’ (which means ‘counting stick’) before a corresponding number for 20, 30, 40, 50, 60, 70, 80 and 90 before adding 'drini'. For instance, 91 is 'Kali oromi drini alu'.], 20. Kali iri, 21. Kali iri drini alu, 22. Kali iri drini iri, 30. Kali na, 40. Kali su, 100. Turu alu [For numbers from 111, use 'drini' once, in this case Turu alu, modri drini alu.], 200. Turu iri, 1,000. Alifu alu, 1 M. Milioni alu.
aa as in bat, for example embata; c as in church, for example Candiru (which is also spelt Chandiru); dj as in jilt, for example odji, the ‘d’ is silent; ee as in emblem, for example Andree; gb as in bend, for example gbe, the ‘g’ is silent; i as in inn, for example di-i; oa as in oar, for example Adroa; oo as in old, for example ocoo, othertimes oo as in food, for example ‘doo; uu as in chew, for example cuu; z as in jean after n, for example onzi. Otherwise, most times remains z as in zebra, for example Ozu and when the first letter of a word. With this knowledge, you will be able to speak the phrases below.
Phrases Mi ifu ngoni? (How did you wake up?/ Good morning!); Ngoni? (How are you?); [Ma] Muke! ([I’m] Fine); Ma azoru! (I’m sick!); Abiri ni ma fufu! (Hunger is killing me!/ I’m hungry!); Sawa si? (What time is it?); Sawa alu o’bitisi. (7 AM in the morning) [To tell time, you mention the number on the opposite side of the clock. Sawa iri is 8 O’clock, Sawa na is 9 O’clock, etc]; Sawa mudri drini alu ondresi (5 PM in the evening); Mi efi! (Come in!); Ife mani ‘yi! (Give me water!); Kirikiri! (Please!); Iko ma aza! (Help me!); Ine! (See!); Mi a'bua ozi si? (How much do you sell bananas?); Ajeni si? (How much [is the price]?); Ale Obangulu! (I want mashed whiteants!); Ma mu Gili Gili-a ngoni? (How do I get to Gili Gili?); Arojo ngoa? (Where is the drugshop?); Mi ru adi-i? (What is your name?); Ma ru Yoeli-i! (I’m called Joel!); Awa’di fo! (Thanks!); Ale mi ra! (I love you!); Ma enga Ombaci-a. (I’m from Ombaci.); Mi aa ngoni? (Good afternoon!); Ma mu kanisa-a. (I’m going to church.); Mi ma agi! (You are my friend!); Ma mu Ariwara-a ngoni? (How do I get to Ariwara?); Mosikiti ngwa? (Where is the mosque?); Mi ma ji Ragemu-a ra? (Can you take me to Ragem?); Iji ma Ediofe-a! (Take me to Ediofe!); Ba mucele ozi ngwa? (Where is rice sold?); Aleni ku! (I don't want!); Aje/ andru/ drusi/ drozi (Yesterday, today, tomorrow, the day after tomorrow); Ila muke! (Sleep well!)
Numbers 1. Alu, 2. Iri, 3. Na, 4. Su, 5. Towi, 6. Azia, 7. Aziri, 8. Aro, 9. Oromi, 10. Modri, [After mastering the first 10 numbers, the rest will be easy. Just add ‘drini’ (which means ‘on top’) to show numbers after 10 and other series. Some people just shorten it to 'ni'.], 11. Modri drini alu, 12. Modri drini iri, 13. Modri drini na, [Put ‘Kali’ (which means ‘counting stick’) before a corresponding number for 20, 30, 40, 50, 60, 70, 80 and 90 before adding 'drini'. For instance, 91 is 'Kali oromi drini alu'.], 20. Kali iri, 21. Kali iri drini alu, 22. Kali iri drini iri, 30. Kali na, 40. Kali su, 100. Turu alu [For numbers from 111, use 'drini' once, in this case Turu alu, modri drini alu.], 200. Turu iri, 1,000. Alifu alu, 1 M. Milioni alu.
07 June 2012
Prynce Charming
With a number of made films glossing his portfolio (e.g. feature length films: SRB [State Research Bureau] fittingly starts in Arua though on a tragic note in 1985, "A Good Catholic Girl" with High Definition Photography and "Battle of the Souls" about former devil worshipper Roger Mugisha, all directed by the tall Matt Bish - Roger's brother; "From the Ashes of Hatred", a Nollywood and UgaWood collaboration about a family which did not want their daughter to marry a Muganda; "The Road to Jamaa"; "On Time" (2008 Maisha Short Film); etc plus Music Videos/ TV Documentaries/ Commercials e.g. "Boo" by PRISCILLA KALIBALA; "Trouble in Paradise" - about the Bwindi Impenetrable Forest Massacre - featuring as a rebel leader; Warid Beera Ko and "Nile Special (You've Earned It!)", etc; Prynce (Charming) Joel Okuyo (aka Lyhnnq-x)'s acting career has definitely taken off to the skies of international film. Maybe one day this Son of Arua will be crowned the “King of Cinema”.
AFTERMATH:
JOEL has won numerous international accolades in film including: Four time international award winning actor (2008), Best Supporting Actor (Balafon Film Festival, Italy 2009), Best Actor in Supporting Role Africa Movie Academy Awards, Nigeria 2010), Best Performance by an Actor/actress (Uhuru Film Festival, Ubuntu Village, Colorado, USA), Best Actor (ZIFF) 2011.
14 October 2011
LEILA CHANDIRU Lyrics
Here's a plethora of Lugbara lyrics by a notable female artiste. Arguably one of the Best Solo Divas from West Nile (alongside Nebbi’s Susan Kerunen [Alur] who ‘kufika’-d [‘arrived’) onto the scene in the first decade of the 21st Century), LEILA CHANDIRU sings a lot about domestic relations, work and societal issues just like the fantastic Lugbara female duo of Betty & Gladys who are based in the UK. Straka of WBS TV’s Late Show actually thought she was Tanzanian. Leila is “Arua’s Gift to East Africa”.
In “Asi Onzi”, CHANDIRU sings about the worthlessness of a bad heart (filled with hatred, malice, envy or jealousy) or just a Heart of Darkness against someone who advances in life. In Lugbara tradition, it is believed that a black heart referred to as ‘Ole’ is the root of witchcraft. Having bad thoughts about someone is equivalent to offering the blood of a goat to a medicine-man to bewitch that person.
Hahahaha, Ah ah! Asi onzi ko 'ba aza ku ya!
Ine mi agi mile onzi si ku! Hahahahaha, Ah ah!
[CHORUS]
Drileba mavu ri MUNGU feni, ile mavu a’du ni ya?
Ka adri chandisi MUNGU ni ma aza ko ni
Songi songi ca masi ra
Jirani, ile mavu a’du ni?
Zanva ‘di, ile mavu a’du ni?
Oku ‘di, ile mavu a’du ni?
Agupi ‘di, ile mavu a’du ni?
Akini, ile mavu a’du ni ya?
Drileba mavu ri MUNGU feni ile mavu a’du ni ya?
Ka adri chandi si MUNGU ni ma aza ko ni
Songi songi ca masi ra
Jirani, ile mavu a’du ni?
Zanva ‘di, ile mavu a’du ni?
Oku ‘di, ile mavu a’du ni?
Agupi ‘di, ile mavu a’du ni?
Akini, ile mavu a’du ni ya?
[VERSE ONE]
Asi onzi di ma, 'ba ‘di, ma 'ye, ma 'ye ngonia?
Songi songi di ma, 'ba ‘di, ma 'ye ma dri fe ngoa ya?
Androndrua di ma, aka mi zi a 'ye mi a’du ni ya?
Ombili di ma, 'ba ‘di ama 'ye, ma 'ye ngonia?
Culture-a eri lu alu rile,
Kenya-a eri lu alu rile,
Tanzania-a eri lu alu rile,
Congo-a eri lu alu rile,
Sudan-a eri lu alu rile,
Ata mavu Arua-a ‘dia
[INSTRUMENTAL]
[VERSE TWO]
Indrundrua ndro piri, ale mi zi zita alu si
E’dozu ili ajerisi pere andru mi isu alenia a'duni?
Baraza itia 'dia mi azi anzenzia nzezu
A’dia ma bongo si iri ku
Dribi lite 'di si iri ku
Agoni mu 'dale, 'ba dro eri ra
Azi ti-a 'ba dro eri ra
Businessi nze eri ra
'Ba kata emi ofe musarasi ta ’do emi lonyi be
Akuki 'ba ru ndroza ja, akuki 'ba ru ndroza ja!
Ama egaki e’yo ama edri ma dria
Angaki azi ama edri ma tambazu
[CHORUS] x2
[VERSE THREE]
Ma oja ni a’duni 'ba ‘di nyaku ‘di ma ‘dria
Ika eri ni afa fe, eco ni awa'difo ni feku
Ika erini afa fe ku, eri ‘yo mi asi onzi
Ika aa ayikosi, eri eca eri ma asi’a onzi
Ika chandi nya 'da eri ma ayiko ni
Eri te leri, ima nya chandi erini ta nyarile
Aza mi dria ‘di, MUNGU awa drileba ndu ndu
Ocori vuri fe-i, eri aci foloko nyaria
Indri vuri fe-i, eri aci eribi nyaria
Ite mivuri, MUNGU ni nga mivu ri fera
[CHORUS / Repeat Chorus till it fades around “Songi songi cha masi ra.”]
"Embeleke" by CHANDIRU LEILA is an uplifting song for people with a low self esteem. It does not matter what job you do, whether 'kyeyo' (Luganda for a sweeping job in a foreign land) or fishing, as long as you eat from it. So if anyone mocks you, just know that they are like 'Embeleke' (Lugbara for Chimpanze). When Gorillas see the red bottom of their friends, they laugh as though they do not have one. Do you get the wisdom now? When someone laughs at or talks ill about your job or anything else related to you, just remember they forget that there is a lot to say about theirs too. The message in this song is similar to the Gospel in Matthew 7:5 which warns, "You hypocrite! First take the log out of your own eye, and then you will be able to see clearly to take the speck out of your brother's eye." Chandiru performs the song with a male colleague, some of the filming for the music video was done on the Northern Bypass in KLA City...
[CHORUS]
Embeleke ka i-agi ma iti ne (Eri gu si be imve)
Embeleke ka i-agi ma iti ne 'bo (Eri gu si be nya)
Eri idri ku 'dia, eri i-agi dri ne (Eri dri sa)
Eri idri ku 'dia, eri i-agi dri ne (Eri cere gbe)
Embeleke ka i-agi ma iti ne 'bo (Eri gu si be imve)
Embeleke ka i-agi ma iti ne (Eri gu si be nya)
Eri idri ku 'dia, eri i-agi dri ne (Eri dri sa)
Eri idri ku 'dia, eri i-agi dri ne (Eri cere gbe)
[VERSE ONE]
Ma adri la, ma amvi la, ye eh eh! Efini a'duni?
Ma adri la, ma amvi la, yo! Efini a'duni?
Katro coroni nga, 'da erivu aziri-i; Eri nya ani.
Enga azi mi drile-a ri, igu 'ba azi ku. Ama woro drici ri-a.
A'dia ki nga ofisi-a, iki la jo asesiri-a, 'da eri ma style ni.
A'dia ma bizinesi nga 'di, e'du 'di loni ni.
Mi asi ni su a'dusi. Mi a'dia piki ne 'di, iki aro du TASO-a.
Ite mi rua ri.
[CHORUS]
Nya nya ci le ndo. Embeleke 'ba ada 'be, isele coza yo.
E ka nga adre idri ru, igu 'ba ku, nyaku va 'di, tro papa alu ni ku.
Nya nya Chandiru ye, embeleke 'ba ada 'be, isele coza yo.
E ka nga adre idri ru, egu 'ba ku!
Nyaku vaa 'di tu pa, khee!
Ka mi omve muyaye, mi omve eri "mbeleke"
Ka mi omve malaya, mi omve eri "mbeleke"
Ka mi omve silimu pye, mi omve eri "mbeleke"
Ka mi omve marua ni, mi omve eri "mbeleke"
[CHORUS]
[VERSE TWO]
Lugbara emi ngua ya? Azi emi woro ci! ('Di Chandiru)
E'yo nyakuari ma ndu mba, 'ba zi lu MUNGU-i (Eri 'ba aza ko ra)
Mi etu ne fu 'da, te eri fu 'dale e'yo be (Lu 'ba ada ni)
Odekua osiria, 'ba eri osi cere gbe (E'yo 'duari ambamba)
Amani vini mviria ATA vu ama mvi cere be (A'ye izata ambamba)
Mi agi ka mi nde te, mi dri ko mu ojo-a (Mi izata nyaria)
Sende mini ico oti mi azakozuri (Enyeyile? dri)
Cika e ka mu ojo-a azo mi ruari si (Mi 'da mi tamba)
[OUTRO]
Embeleke ka i-agi ma iti ne 'bo (Eri gu si be imve)
Embeleke ka i-agi ma iti ne (Eri gu si be nya)
Eri idri ku 'dia, eri i-agi dri ne (Eri dri sa)
Eri idri ku 'dia, eri i-agi dri ne (Eri cere gbe) x4
[END]
"Malaya Nyama" by CHANDIRU LEILA featuring GEOFREY ATIKU is a lamentation about a man who spent all his money on a prostitute and got nothing but poverty out of the affair. He used to fly in a plane, cruise in a Benz and sleep at the Sheraton Hotel plus play with money but now he doesn't because the prostitute 'fleeced' him but she replies by saying that she did not force him to give her the money. The man wants her back but she can't return to him since he is now poor.
[CHORUS]
[GEOFREY:] Malaya nyama, malaya nyama kayi kayi
Malaya ohohoh, malaya nyama
Malaya nyama, malaya nyama kayi kayi
Malaya ohohoh, malaya nyama kayi kayi
[CHANDIRU:] Andama, ma azi andra mi ma-i ku
Mi sende ma inze okposi ku.
Advice mani fe miniri-i, "You should not talk to malaya again!"
[VERSE ONE]
Ma oku aci ndege si, malaya nyama
Ma oku aci Benz si, malaya nyama
Ma oku lapi Sheraton-a, malaya nyama
Ma oku lapi sende dria, malaya nyama
Ma oku avipi sende si, malaya nyama
Malaya ohohoh, malaya nyama kayi kayi
[INSTRUMENTAL then CHORUS]
[VERSE TWO]
[GEOFREY:] A'di la ma tenda ni ra???, ma ogu malaya ku yo
Kiri kiri adri ma la, kiri kiri malaya ole ni
Kiri kiri anzi akua vini ra, kiri kiri malaya oleni
[CHANDIRU:] Ari kini mi ica mavu ni?
A'di kini mi imu mavu ni?
A'di pe mi ti mavu ni, a'di 'yo mi imu mavu ni?
Sende nde, mi ife ndra mi-i, heh!
[INSTRUMENTAL then CHORUS]
[HOOK] [GEOFREY (then CHANDIRU):]
Mi andra ma nya were were? (Eri te andra fe mi-i 'di)
Te mini nya 'borisi, mi idadri vule! (Adadri osubi nyaku yo)
Inya andra chips 'bo yo (Eh, ma nga azini nda)
Koma (a)wo! (Toyina sente, nze ndeka)
Kiri kiri, mi idadri! (Mivu sente yo) Audio Wave Production
[INSTRUMENTAL then CHORUS]
"Geofrey" by CHANDIRU LEILA is a quadro-lingual song about a Love Relationship that is not based on money. The female doesn't care if the man is poor. Afterall her own father is loaded with Dollars and all she wants from her boyfriend is friendship, love and respect. Chandiru sings all this in Lugbara, Luganda en English while the man replies in Swahili close to the end.
[CHORUS]
Asile mani mi lezu ri, Geofrey, adri sende ni ku
Asile mani mi lezu ri, Geofrey, adri mali ni ku
Ikatro adri sende be, le mi iri ma indi
Ikatro adri mali be, le mi iri ma indi X2
[VERSE ONE]
Jeff, ne bwoba nga ofunye, Jeff, chensaba kitibwa
Jeff, ne bwoba nga ofunye, Jeff, chensaba mukwano
Jeff, ne bwoba nga ofunye, Jeff, chensaba ompulirize
Jeff, ne bwoba nga ofunye, Jeff, chensaba otule awo
Mi te kaadri sente be, le mi iri ma indi
Ale agini mali ku, le mi iri ma indi
Oso ma, mi ka tro adri mali be, le mi iri ma indi
Ma kini, mi ka tro adri sente be, le mi iri ma indi
[CHORUS]
[VERSE TWO]
I will prefer the poor one
He has got time to show me love
Ata ka aa mani maskini, nika liya apa
Ata ka aa mani moja, baba, tuta kula
Ata ka aa mani mali, ni sikilize!
Ata ka aa mani Dollar, ni sikilize!
[CHORUS]
[BRIDGE]
[MAN'S VOICE:] Nimekuskiliza mupenzi wangu, nimekuskiliza bitch wangu
Ni haki na womba musamye???, nilikua busy kua kazini
Nilikua busy osusini, nimekusiwawu??? mpenzi wangu
Wanawome mpenzi wangu. Kutoka leo mwana wake, kua kusikilize
[CHANDIRU:] Ka adri sente si, ma ati vu sente ci
Ka adri mali si, ma ati vu mali ci
Ka adri Dollar si, ma ati vu Dollar ci
Ka adri ale si, ma ati le ma ra.
[CHORUS to fade]
KING WEEDAH Lyrics
"Andri Akosi" by KING WEEDAH is a song about gratitude towards Mothers for bringing us up. Without them, children suffer in this sorrowful world.
[INTRO]
Dedication to all the mamas, King Weedah, Street Culture, listen!
[CHORUS]
Chandi mani nele nyakua 'dorisi, ma andri ka andra aa yo, ani te ku.
Chandi mani nele nyakua 'dorisi, mummy ka andra aa yo, ani te ku.
Mama, chandi mini isule masi 'dori, MUNGU ma fe lu mini awa'difoniri ni.
Mama, chandi mini isule masi 'dori, MUNGU ma ogo lu mini oridrini ri ni.
(Chandi ma ni nele nyakua 'dorisi, ma andri ka andra aa yo, ani te ku.
Chandi mani nele nyakua 'dorisi, mummy ka andra aa yo, ani te ku.)
[VERSE ONE]
Aya ako si, ayiko akua yo, le amafeki awa'difo ambo MUNGU ni tu
Mama, tambaza mini ma tambazu mboru ni 'dori, anini ku ma orodrini ogo adusiari
Ale lu emini, agupi worosi: Oku 'di(u)zu eri ma orodri aluani yo
Mama, chandi mini isu ma rua 'di chadi bo, kile anzi ma ati ni yo le, ale lu mini.
Nguli fipi mi tia o'du driasi 'do, kile anzi akua yo le, ale lu mini.
[CHORUS]
[VERSE TWO]
Osubi anzi ni nyale o'du driasi di, kile anzi ma ati ni yo le, ale lu mini ya.
Malaya mini lele o'du driasi 'do, kile okuyi akuale yo le.
Afa 'di mini ndale ruani, adu afani ya, anzi drici jua abirisi 'do.
Oh, MUNGU iko ama aza!
Oku azi leni ai azi ma nva ku.
'Badi, andri akosi, envu anzi odra akua abirisi do.
[CHORUS]
Dedication to all the mamas; Listen!
[HOOK]
Mama, itru 'di ma te!
Izata mani iza mivuri, fudri ci tu.
Alu ndra mini anvu iwa ku 'deri ma iwa nvu.
Alu ndra mini ase taba ku, 'deri ma taba se.
Alu ndra mini ma ogu ku, 'deri ma oguo ni.
Acita mani nibe 'dosi, ayiko mi asia yo.
Wo, mama, (ayiko mi asia yo X2). Wo!
[CHORUS]
"Monica" by KING WEEDAH is a heartfelt marriage proposing ballad to a love interest named Monica.
[INSTRUMENTAL INTRO]:
It’s a wicked dedication to Monica, a man called King Weedah, West Nile, Street Culture, big ups to Andrew!
[CHORUS]:
Ama ama du mibe ra, mi asi ma oti ku Monica!
A'dusikuni leta mani mibe 'di, eri leta aria dri, Monica.X2
[VERSE ONE]:
O'du alidibo, akusiza nde ma te.
Adusikuni 'ba azi mani leta inapi mani yo.
Monica idu 'di ma-i do!
Ba’di, ma do ‘ye ngoni?
Mavu mali yo, kanisi ma adripi ika mu aku-a dale,
Ilu Monica ni, me isu afazi were aku tambazu bo.
Repeat [CHORUS]:
[VERSE TWO]:
Monica, leta mini mavu 'di feni ako o'du ku.
Orobi ni ma obi mi ru si.
Enira, honey aleta mi igodri, ama ici ti alu.
Ecozu aku amani zozu, aku ambo ru.
Monica, oh, oh!
Monica, oh ooooh!
Repeat [CHORUS]:
[INSTRUMENTAL]:
[HOOK]:
It’s a thin line between paper and pen, love and hate.
Just I like to keep in touch ‘coz I love you.
Even though I have nothing to say.
I look for you up and down, left right.
When you need me, I will get there.
Baby love for the money never lasts long.
Even though am broken down, I still love you.
If loving is a crime, I’m guilty.
I’m searching for ‘True Love’.
[Sing CHORUS twice]:
(It’s a wicked dedication to Monica.
A man called King Weedah, West Nile, Street Culture, big ups to Andrew!
It’s a wicked dedication to Monica)
[OUTRO]:
Ama ama du mibe ra, mi asi ma oti ku, Monica!
"Geri Nyazuri" by KING WEEDAH is a groovy Song about Ways to Earn a Living. It doesn’t matter how small the Job seems, just save, unite with others to eradicate Poverty but don’t gossip.
[INTRO]
Chu-Chu Records, Selector Stuart, King Weedah Street Culture, Lugba-flow! Boom, (boom, boom)!
[CHORUS]:
Geri mani nyazu, mini ndazu 'dori,
Ijini aluani ku.
Geri mani acizu, mini isuzu 'dori,
'Ba’di ijini aluani ku.
Lonyi nyakuni ma ewa 'doni ya,
Ijini aluani ku.
Chandi nyaku 'do ma dri-a 'doni ya,
Ijini aluani ku.
[VERSE ONE]:
Asi onzi, kini kini, le aku di ja!
Lonyi 'diri afa nyakuni, ika icora.
Amani isule were 'bo ‘di, amba tani fo!
Amboru, MUNGU ni nga fera.
Andrusi drusi, jirani a'du e’yo ni ya.
Ane di 'bo, e’yo nya ama 'bo.
Midri katro osuru boda boda onzuzu,
Mi asi dri ku, ‘di midri nyazuri.
[CHORUS X2]:
[VERSE TWO]:
Tedi a'du ma e’yo si ya,
Amani ama ru nzezu o’dudriasi.
Le ama ri va, ama ici ti tualu.
Ecozu alioni drozu fo, agara.
Androndroa drozu aku ma esele-a si-i,
Angani afazini isuku yo,
'Ba’di I'yere I'yere okuku mu ce re 'do.
Igu ma ku!
'Di mavu nyazuri-i.
[CHORUS X2]:
[Repeat VERSE ONE]:
[CHORUS X2]
[END]
[INTRO]
Dedication to all the mamas, King Weedah, Street Culture, listen!
[CHORUS]
Chandi mani nele nyakua 'dorisi, ma andri ka andra aa yo, ani te ku.
Chandi mani nele nyakua 'dorisi, mummy ka andra aa yo, ani te ku.
Mama, chandi mini isule masi 'dori, MUNGU ma fe lu mini awa'difoniri ni.
Mama, chandi mini isule masi 'dori, MUNGU ma ogo lu mini oridrini ri ni.
(Chandi ma ni nele nyakua 'dorisi, ma andri ka andra aa yo, ani te ku.
Chandi mani nele nyakua 'dorisi, mummy ka andra aa yo, ani te ku.)
[VERSE ONE]
Aya ako si, ayiko akua yo, le amafeki awa'difo ambo MUNGU ni tu
Mama, tambaza mini ma tambazu mboru ni 'dori, anini ku ma orodrini ogo adusiari
Ale lu emini, agupi worosi: Oku 'di(u)zu eri ma orodri aluani yo
Mama, chandi mini isu ma rua 'di chadi bo, kile anzi ma ati ni yo le, ale lu mini.
Nguli fipi mi tia o'du driasi 'do, kile anzi akua yo le, ale lu mini.
[CHORUS]
[VERSE TWO]
Osubi anzi ni nyale o'du driasi di, kile anzi ma ati ni yo le, ale lu mini ya.
Malaya mini lele o'du driasi 'do, kile okuyi akuale yo le.
Afa 'di mini ndale ruani, adu afani ya, anzi drici jua abirisi 'do.
Oh, MUNGU iko ama aza!
Oku azi leni ai azi ma nva ku.
'Badi, andri akosi, envu anzi odra akua abirisi do.
[CHORUS]
Dedication to all the mamas; Listen!
[HOOK]
Mama, itru 'di ma te!
Izata mani iza mivuri, fudri ci tu.
Alu ndra mini anvu iwa ku 'deri ma iwa nvu.
Alu ndra mini ase taba ku, 'deri ma taba se.
Alu ndra mini ma ogu ku, 'deri ma oguo ni.
Acita mani nibe 'dosi, ayiko mi asia yo.
Wo, mama, (ayiko mi asia yo X2). Wo!
[CHORUS]
"Monica" by KING WEEDAH is a heartfelt marriage proposing ballad to a love interest named Monica.
[INSTRUMENTAL INTRO]:
It’s a wicked dedication to Monica, a man called King Weedah, West Nile, Street Culture, big ups to Andrew!
[CHORUS]:
Ama ama du mibe ra, mi asi ma oti ku Monica!
A'dusikuni leta mani mibe 'di, eri leta aria dri, Monica.X2
[VERSE ONE]:
O'du alidibo, akusiza nde ma te.
Adusikuni 'ba azi mani leta inapi mani yo.
Monica idu 'di ma-i do!
Ba’di, ma do ‘ye ngoni?
Mavu mali yo, kanisi ma adripi ika mu aku-a dale,
Ilu Monica ni, me isu afazi were aku tambazu bo.
Repeat [CHORUS]:
[VERSE TWO]:
Monica, leta mini mavu 'di feni ako o'du ku.
Orobi ni ma obi mi ru si.
Enira, honey aleta mi igodri, ama ici ti alu.
Ecozu aku amani zozu, aku ambo ru.
Monica, oh, oh!
Monica, oh ooooh!
Repeat [CHORUS]:
[INSTRUMENTAL]:
[HOOK]:
It’s a thin line between paper and pen, love and hate.
Just I like to keep in touch ‘coz I love you.
Even though I have nothing to say.
I look for you up and down, left right.
When you need me, I will get there.
Baby love for the money never lasts long.
Even though am broken down, I still love you.
If loving is a crime, I’m guilty.
I’m searching for ‘True Love’.
[Sing CHORUS twice]:
(It’s a wicked dedication to Monica.
A man called King Weedah, West Nile, Street Culture, big ups to Andrew!
It’s a wicked dedication to Monica)
[OUTRO]:
Ama ama du mibe ra, mi asi ma oti ku, Monica!
"Geri Nyazuri" by KING WEEDAH is a groovy Song about Ways to Earn a Living. It doesn’t matter how small the Job seems, just save, unite with others to eradicate Poverty but don’t gossip.
[INTRO]
Chu-Chu Records, Selector Stuart, King Weedah Street Culture, Lugba-flow! Boom, (boom, boom)!
[CHORUS]:
Geri mani nyazu, mini ndazu 'dori,
Ijini aluani ku.
Geri mani acizu, mini isuzu 'dori,
'Ba’di ijini aluani ku.
Lonyi nyakuni ma ewa 'doni ya,
Ijini aluani ku.
Chandi nyaku 'do ma dri-a 'doni ya,
Ijini aluani ku.
[VERSE ONE]:
Asi onzi, kini kini, le aku di ja!
Lonyi 'diri afa nyakuni, ika icora.
Amani isule were 'bo ‘di, amba tani fo!
Amboru, MUNGU ni nga fera.
Andrusi drusi, jirani a'du e’yo ni ya.
Ane di 'bo, e’yo nya ama 'bo.
Midri katro osuru boda boda onzuzu,
Mi asi dri ku, ‘di midri nyazuri.
[CHORUS X2]:
[VERSE TWO]:
Tedi a'du ma e’yo si ya,
Amani ama ru nzezu o’dudriasi.
Le ama ri va, ama ici ti tualu.
Ecozu alioni drozu fo, agara.
Androndroa drozu aku ma esele-a si-i,
Angani afazini isuku yo,
'Ba’di I'yere I'yere okuku mu ce re 'do.
Igu ma ku!
'Di mavu nyazuri-i.
[CHORUS X2]:
[Repeat VERSE ONE]:
[CHORUS X2]
[END]
07 October 2011
LEKU CULTURE Lyrics
LEKU CULTURE sings “Angayika” as a ballad targeted at a love interest that is playing hard to get. The artiste actually hints on the fact that a woman becomes family property in Lugbara Culture so if the basis for winning her heart is money, “they” (referring to his family) will pay…The singer tells his beloved woman how she stole his heart and wants her to come to him. “Home affairs are hard. If you are not a man, you cannot manage them…”
[CHORUS]
Angayika, ale mi ru ‘di nera
Zamva ‘di, e’du ma asi ‘dele
Ma 'ye ngoni, inze nga mani, ale te eko ama aza
Orobi ni ma obi mi ru si inira, ma ne ‘dini, mi di eca mi emu
Mamu enga deni mi ini yo
‘Badi la enya ma adji ma ti-a ku yo.
Angayika, ale mi ru ‘di nera
Zamva ‘di, e’du ma asi ‘dele
Ma 'ye ngoni, inze nga mani, ale te eko ama aza
Orobi ni ma obi mi ru si inira, ma ne ‘dini, mi di eca mi emu
Mamu enga deni mi ini yo
‘Badi la enya ma adji ma ti-a ku yo.
[HOOK]
Ele a’du, eyo nga mani mi inza ma ku ma adji ‘di mivu
Ka adre mali ni manga fera, mi onzoroko e'yo ‘disi ku
Ele a’du e’yo nga mani! Mi ica ama mvaku ama adji ‘di mivu
Ka adri mali ni amanga ofera. Mi onzoroko e’yo ‘disi ku yo.
[INSTRUMENTAL]
[VERSE ONE]
Aku ma ewa ambamba, ‘Badi la nde re
‘Ka adre agupini ku, mi weza ku
Alete ewa ni ne, Angayika mi imu, mo a mibe 'dole
Anya enya ku, enya nde ma ra
Amvu yi ku, iyi ma ewa ambamba
Ako o’du ku, Angayika mi imu, mi imu, amo a mibe 'dole.
[INSTRUMENTAL]
[VERSE TWO]
Angayika ene nga ma, MUNGU alu ale mi ndrera
Aka mi ji madri, ma enza mi ku
Ale ama leru mibe, asi alusi ya!
Ene ngoni, anze di nze?
Ka adre onzia ni, e’yo nga mani!
Ma ku ja, afa zini mavu ‘di yo ya.
[HOOK]
Ele a’du? E’yo nga mani!
Mi nza ma ku, ma aji ‘di mivu!
Ka adri mali ni, ma nga fera, Mi onzoroko e’yo ‘di si ku
Ele a’du e’yo nga mani. Mica ama mvaku ma aji ‘di mivu
Ka adri mali ni, ama nga ofera. Mi onzoroko e’yo ‘disi ku yo!
[END]
[CHORUS]
Angayika, ale mi ru ‘di nera
Zamva ‘di, e’du ma asi ‘dele
Ma 'ye ngoni, inze nga mani, ale te eko ama aza
Orobi ni ma obi mi ru si inira, ma ne ‘dini, mi di eca mi emu
Mamu enga deni mi ini yo
‘Badi la enya ma adji ma ti-a ku yo.
Angayika, ale mi ru ‘di nera
Zamva ‘di, e’du ma asi ‘dele
Ma 'ye ngoni, inze nga mani, ale te eko ama aza
Orobi ni ma obi mi ru si inira, ma ne ‘dini, mi di eca mi emu
Mamu enga deni mi ini yo
‘Badi la enya ma adji ma ti-a ku yo.
[HOOK]
Ele a’du, eyo nga mani mi inza ma ku ma adji ‘di mivu
Ka adre mali ni manga fera, mi onzoroko e'yo ‘disi ku
Ele a’du e’yo nga mani! Mi ica ama mvaku ama adji ‘di mivu
Ka adri mali ni amanga ofera. Mi onzoroko e’yo ‘disi ku yo.
[INSTRUMENTAL]
[VERSE ONE]
Aku ma ewa ambamba, ‘Badi la nde re
‘Ka adre agupini ku, mi weza ku
Alete ewa ni ne, Angayika mi imu, mo a mibe 'dole
Anya enya ku, enya nde ma ra
Amvu yi ku, iyi ma ewa ambamba
Ako o’du ku, Angayika mi imu, mi imu, amo a mibe 'dole.
[INSTRUMENTAL]
[VERSE TWO]
Angayika ene nga ma, MUNGU alu ale mi ndrera
Aka mi ji madri, ma enza mi ku
Ale ama leru mibe, asi alusi ya!
Ene ngoni, anze di nze?
Ka adre onzia ni, e’yo nga mani!
Ma ku ja, afa zini mavu ‘di yo ya.
[HOOK]
Ele a’du? E’yo nga mani!
Mi nza ma ku, ma aji ‘di mivu!
Ka adri mali ni, ma nga fera, Mi onzoroko e’yo ‘di si ku
Ele a’du e’yo nga mani. Mica ama mvaku ma aji ‘di mivu
Ka adri mali ni, ama nga ofera. Mi onzoroko e’yo ‘disi ku yo!
[END]
M.I.T.G. Lyrics
"Peacock" by M.I.T.G is a fast-beat song about a girl who enjoys the world. She is neither so educated nor efficient in doing work but her beauty covers up for all that. She makes a living out of her peacock beauty wherever she goes whether Kampala, Nairobi or Mombasa.
[CHORUS]
'Zanva ni 'di angu nya peacock le yo, mama mama
'Zanva ni 'di angu nya peacock le yo ('Dosi eri lu kabina ya taya lu taya)
'Zanva ni 'di angu nya peacock le yo, mama mama
'Zanva ni 'di angu nya peacock le yo ('Dosi eri lu kabina ya taya lu taya)
[VERSE ONE]
Ayee, yeye yeye ye! Uuh! She's the one that am approaching, mama, umh!
This kind of temptation, yeh. The lady that am falling for, mama, umh!
With this crazy notion, Yeh! She shakes her body, in a ras style, eh.
She moves (her) slender body. Peacock!
[CHORUS]
[VERSE TWO]
'Dosi lu kabina ya taya (Agupi i'de 'bo)
'Dosi lu mile ja fula (Karile i'de 'bo)
'Dosi lu agati ga taba (Mzee i'de 'bo)
'Dosi lu dribi i'de taya (Silingi i'de 'bo)
(Katro skulu la ku, asini 'de ku yo X2)
(Katro azi niku, asini de ku yo X2)
A'dusikuni ruani nya angu ambamba yo
A'dusikuni ruani woro malini yo
[CHORUS] X2
[BRIDGE]
Zanva ni 'di angu nya peacock le
Bicho ni 'di angu nya peacock le
Oci Sitani be angu nya peacock le
'Dosi eri ca Kampala'a, eri angu nya alurile
Katro ca Nairobi'a, eri angu nya aluri le
'Dosi ca Mombasa'a, eri angu nya alurile
Zanva ni 'di angu nya peacock le. Mama mama, mama!
Silingi nilu lu nvani yo, mama mama, mama!
(Zanva ni 'di angu nya X4)
[CHORUS]
[VERSE ONE again]
[INTERLUDE]
Ayee, yeye yeye ye. Zanva ni 'di angu nya ([ECHO] nya nya), mama mama!
Zanva ni 'di angu nya ([ECHO] nya nya), taya lu taya
Zanva ni 'di angu nya ([ECHO] nya nya), Leone Island
[CHORUS X4 till fade]
[END]
[CHORUS]
'Zanva ni 'di angu nya peacock le yo, mama mama
'Zanva ni 'di angu nya peacock le yo ('Dosi eri lu kabina ya taya lu taya)
'Zanva ni 'di angu nya peacock le yo, mama mama
'Zanva ni 'di angu nya peacock le yo ('Dosi eri lu kabina ya taya lu taya)
[VERSE ONE]
Ayee, yeye yeye ye! Uuh! She's the one that am approaching, mama, umh!
This kind of temptation, yeh. The lady that am falling for, mama, umh!
With this crazy notion, Yeh! She shakes her body, in a ras style, eh.
She moves (her) slender body. Peacock!
[CHORUS]
[VERSE TWO]
'Dosi lu kabina ya taya (Agupi i'de 'bo)
'Dosi lu mile ja fula (Karile i'de 'bo)
'Dosi lu agati ga taba (Mzee i'de 'bo)
'Dosi lu dribi i'de taya (Silingi i'de 'bo)
(Katro skulu la ku, asini 'de ku yo X2)
(Katro azi niku, asini de ku yo X2)
A'dusikuni ruani nya angu ambamba yo
A'dusikuni ruani woro malini yo
[CHORUS] X2
[BRIDGE]
Zanva ni 'di angu nya peacock le
Bicho ni 'di angu nya peacock le
Oci Sitani be angu nya peacock le
'Dosi eri ca Kampala'a, eri angu nya alurile
Katro ca Nairobi'a, eri angu nya aluri le
'Dosi ca Mombasa'a, eri angu nya alurile
Zanva ni 'di angu nya peacock le. Mama mama, mama!
Silingi nilu lu nvani yo, mama mama, mama!
(Zanva ni 'di angu nya X4)
[CHORUS]
[VERSE ONE again]
[INTERLUDE]
Ayee, yeye yeye ye. Zanva ni 'di angu nya ([ECHO] nya nya), mama mama!
Zanva ni 'di angu nya ([ECHO] nya nya), taya lu taya
Zanva ni 'di angu nya ([ECHO] nya nya), Leone Island
[CHORUS X4 till fade]
[END]
FAT A. Lyrics
"Ambaa" by the talented FAT A is an upbeat jam directed towards people who criticise you. The singing voice answers them back by saying, "Do what you do, leave what you leave, work what you work. I will do what I do and leave what I leave!"
[INTRO]
Onyonyi, tikina tayi. 'Balini, haa!
Onyonyi, tikina tayi. 'Balini!
[CHORUS]
Amba zuzu a'ye a'duni, agu 'di ene nga ma
Amba zuzu a'ye a'duni, agu 'di eku ma ja!
Eyo, emi e'do 'di andra 'ba mba, a'ye a'duni? Amba di ma 'bo.
Yeye, emi e'do 'di andra 'ba mba, a'ye a'duni? Amba 'di ma 'bo.
(I'ye mini 'yeri, ma mani 'yeri 'ye
Iku mini ku ri, ma mani kuri ku X4)
[VERSE ONE]
I'ye mini 'ye ri, iku mini ku ri, i-nga mini nga ri, mini oturi le.
'Ba dria ma nzi 'di mile wu 'do-i, Ewu 'do ja-i 'bo, oh!
E ka mini asi misi ku, mi imu isu, 'Ba lu di mu mi ngu!
Tena 'ba nga mi ngu adusiari, mi ni ra? I-nga ni mu ni ku.
'Ba 'di ki lu vuti e'yo bi ru. Ekileri lezu lu itu ongo irizu
Ani agu ka ini e'yo 'di iri 'bo, imba tani muke, eri drinia ci yo
I'ye mini 'ye ri, i'ku mini kuri, i-nga mini nga ri, ma mani ngari nga.
I'ye mini 'ye ri, iku mini kuri, inga mini nga ri, mini oturi le!
[CHORUS]
[VERSE TWO]
I'ye mini yeri, iku mini ku ri, inga mini ngari, mini oturi le
Agu 'di, ata e'yo mi vu zuzu amba ni 'di, nde nga ma okpo te ye.
Ini lu-i 'ba mba-i kani adusia ri, mani ani nga ini ku
Tena MUNGU fe mini omi ala, rua ala be, afa nyazu ra
Ini lu mini afa nda ku, ini lu: 'ba ni osubori nyazu te
Ika 'yo ini afa nya tu, afa nde di 'di; 'ba nde ifi nya-i yo
I'ye mini 'ye ri, iku mini kuri, inga mini nga ri, ma mani ngari nga
I'ye mini 'ye ri, iku mini kuri, inga mini nga ri, mini oturi le!
[CHORUS]
[INSTRUMENTAL] Audiowave!
[BRIDGE]
('Ba akuari ma pa inze fe 'ba kuari vu,
'Ba amveri ma pa inze fe 'ba amveri vu.
Afa azi agu ma afa 'du 'bo, midri ni mba pembere, kongolo ta ci X2)
Amba di ma 'bo, wo wo, no no no. Oooh ye!
Amba di ma 'bo, wo wo, akini ata amba si yo!
Okello ma ti 'diari efe 'bo ce, akini ata amba si yo.
Zakaria ma au 'dia ri mi ogo 'bo ce, akini ata amba si yo.
[CHORUS till fade]
...amba di ma 'bo (No no no, oooh ye! Amba di ma 'bo, wo wo. Akini ata amba si yo.
Okello ma ti 'diari efe 'bo ce, akini ata amba si yo.
Zakaria ma au 'dia ri mi ogo 'bo ce, akini ata amba si yo.)
[END]
[INTRO]
Onyonyi, tikina tayi. 'Balini, haa!
Onyonyi, tikina tayi. 'Balini!
[CHORUS]
Amba zuzu a'ye a'duni, agu 'di ene nga ma
Amba zuzu a'ye a'duni, agu 'di eku ma ja!
Eyo, emi e'do 'di andra 'ba mba, a'ye a'duni? Amba di ma 'bo.
Yeye, emi e'do 'di andra 'ba mba, a'ye a'duni? Amba 'di ma 'bo.
(I'ye mini 'yeri, ma mani 'yeri 'ye
Iku mini ku ri, ma mani kuri ku X4)
[VERSE ONE]
I'ye mini 'ye ri, iku mini ku ri, i-nga mini nga ri, mini oturi le.
'Ba dria ma nzi 'di mile wu 'do-i, Ewu 'do ja-i 'bo, oh!
E ka mini asi misi ku, mi imu isu, 'Ba lu di mu mi ngu!
Tena 'ba nga mi ngu adusiari, mi ni ra? I-nga ni mu ni ku.
'Ba 'di ki lu vuti e'yo bi ru. Ekileri lezu lu itu ongo irizu
Ani agu ka ini e'yo 'di iri 'bo, imba tani muke, eri drinia ci yo
I'ye mini 'ye ri, i'ku mini kuri, i-nga mini nga ri, ma mani ngari nga.
I'ye mini 'ye ri, iku mini kuri, inga mini nga ri, mini oturi le!
[CHORUS]
[VERSE TWO]
I'ye mini yeri, iku mini ku ri, inga mini ngari, mini oturi le
Agu 'di, ata e'yo mi vu zuzu amba ni 'di, nde nga ma okpo te ye.
Ini lu-i 'ba mba-i kani adusia ri, mani ani nga ini ku
Tena MUNGU fe mini omi ala, rua ala be, afa nyazu ra
Ini lu mini afa nda ku, ini lu: 'ba ni osubori nyazu te
Ika 'yo ini afa nya tu, afa nde di 'di; 'ba nde ifi nya-i yo
I'ye mini 'ye ri, iku mini kuri, inga mini nga ri, ma mani ngari nga
I'ye mini 'ye ri, iku mini kuri, inga mini nga ri, mini oturi le!
[CHORUS]
[INSTRUMENTAL] Audiowave!
[BRIDGE]
('Ba akuari ma pa inze fe 'ba kuari vu,
'Ba amveri ma pa inze fe 'ba amveri vu.
Afa azi agu ma afa 'du 'bo, midri ni mba pembere, kongolo ta ci X2)
Amba di ma 'bo, wo wo, no no no. Oooh ye!
Amba di ma 'bo, wo wo, akini ata amba si yo!
Okello ma ti 'diari efe 'bo ce, akini ata amba si yo.
Zakaria ma au 'dia ri mi ogo 'bo ce, akini ata amba si yo.
[CHORUS till fade]
...amba di ma 'bo (No no no, oooh ye! Amba di ma 'bo, wo wo. Akini ata amba si yo.
Okello ma ti 'diari efe 'bo ce, akini ata amba si yo.
Zakaria ma au 'dia ri mi ogo 'bo ce, akini ata amba si yo.)
[END]
LADY J. Lyrics
LADY J. brings a soulful flavour to Lugbara Music with her songs. In "Dramaza"), she sings in Lugbara and Swahili about living freely and enjoying the good things in your life namely Music, Dance, Drums, Adungu and Beer. So when you see her dancing, don't look at her in a bad light! Everything on earth ends here, then we meet our FATHER, HIS Name be praised!
[INTRO]
Oooh yeh, (We are the Queen fi di dancehall)
Ma adri pi, ma anvu pi, mi iri nga ma. (Pan de West Nile …)
E’yo nyaku driari ni asi ‘dia
Bule-a dale, ayiko tua yo
Ani, ani.
[CHORUS]
Aka ma ongo ngo, angoki
Aka ma ongo tu, atuki
Aka ma ari co, acoki
Aka ma adungu tu, atuki
(Aka ma ewa nvu, anvuki, anvuki, anvuki X2)
[VERSE ONE]
Nyaku mini neri iri ambo, Stani tua yo.
E’yoki vini drini-a tre ambamba
Azoki 'dia 'di 'ba-i odra.
Dra nini ode ku, dra nini amba ku.
Eri ama 'du tia.
A'di iji dra ni? Ilu anga mani!
'Ba kata atri atri, mata atri ra.
Saa erini ‘ba duzuri, ‘ba nini ku.
Vini mini isu’bori, ma adri, inya nya.
'Bule-a ‘dale ayiko tua yo, akaki mu Ata vu, Ru ni ovu inziza ru
Disco yo, ewa yo, (ani X4)
[CHORUS]
[VERSE TWO]
Dra ma azo ambamba, 'ba ‘di Lugbara la.
Eri mi ‘du o'duasi kile orobile
Ka vini mi 'du ‘bo, mi ida dri ku
Imvu imi awuzi be imi-i ku
Edri ma spare yo Lugbara la.
Katra adrici cika amajeje
A'dusikuni o'du ama ‘ba-i woro
Ani, aka ma ayiko zu, ineki ma onzi ku!
Aka ma ongo tu, ma tu ani.
Koboko, Yumbe azi imi ci!
Moyo, Adjumani, aku mi ku!
(Atu ki X6)
AudioWave!
[CHORUS]
[VERSE THREE]
Zamva akuari efi ra, munipe ma Club!
Nataka nyinyi yote kwa dancing floor.
Lewo ni siku yakukatika na muziki.
Akuna usingize, ama hakuna mapigano.
Ma ongo ngo emini ayiko fezu.
Ma fans, ma friends, ma muke too.
Izu ayiko mi asi-a ri, denga podi idranga kuru.
Inya mini nyari, dika iku mini kuri.
Drama saa yo, dra ma o’du yo.
Ika dra 'bule-a le, nyaku ni mi ka.
Ani aka ma ayiko zu, ineki ma onzi ku.
Wanyedemu zawo, muwashike kwa kikono!
Oki kose demu,
Oni pigiye telefoni (paka last X3)
[CHORUS and END]
"Amazu Ayiko" by LADY J. is a feel good song calling on all Lugbara to have fun instead of letting the sorrow in the world to fill their hearts.
[INTRO]
Maracha Yivu anzi emi ngoa, eh?
Ayivu, Terego. Zamva emi vu akuari ifi ra, eh!
O'du andruri 'bani ayiko zuzu ri.
Le ama zu ayiko!
[CHORUS]
Le amazu ayiko, ma adripi, ma amvupi, amazu ayiko
Le amazu ayiko, ma atipi, ma andripi, amazu ayiko
Le amazu ayiko, ma edapi, ma a'bipi, amazu ayiko
Le amazu ayiko, ma agoyi, ma awupi, amazu ayiko!
[VERSE ONE]
Chandi nyaku driari, 'ba ma 'ba asi-a ku, amazu ayiko
Egata tata ri, 'ba ma ega eri ku, amazu ayiko
Silimu tata 'di, 'ba ma asi ma mbamba, amazu ayiko
E'yo nyaku dri-a 'do ki, ewaru, amazu ayiko
Le mi ma ne mi agi ni mile onzi si ku, amazu ayiko
Le ama ngu ama sende ma e'yo si ku, amazu ayiko!
[CHORUS]
[VERSE TWO]
Arua la, amazu ayiko
Koboko la, amazu ayiko
Yumbe la, amazu ayiko
Moyo la, amazu ayiko
'Ba 'di Lugbara la(u), ama iciti ci, amazu ayiko
'Ba 'di Lugbara la(u), ama woro alu, amazu ayiko
'Ba 'di Ayivu la(u), ama nguru ku, amazu ayiko
'Ba 'di Aringa la(u), ama coru ku, amazu ayiko
'Ba 'di Terego la(u), ama awaru ku, amazu ayiko
'Ba 'di Maracha la(u), amazu ayiko, amazu ayiko!
[CHORUS]
[Repeat VERSE ONE]
[CHORUS]
[END]
10 July 2011
"Agasi" by JACKIE CHANDIRU (Lyrics)
[INSTRUMENTAL:]
[CHANDIRU WHISPERS:]
Agasi, aga'bo, agasi!
Agasi, aga'bo!
[VERSE ONE:]
Ini ce ra, ale mi ra! Ico aco ku, aha!
Mi imu mavu, ife me i’da mini onyi, kiri kiri!
Ale eri saru, eri fe ma asi ni su, ‘ba ‘di, maye ‘do
Ale eri saru, eri fe ma asi ni su, ‘ba ‘di, maye ‘do
Ma ‘ye ngoni ya?
[CHORUS:]
Like a dream in my sleep, and
I know that you wanna be free
Mi imu mavu!
All I know in my heart is,
I just won’t say “Goodbye!”
Agasi. Aga'bo!
Oh oh, wowo! X3 Oh! (Aga'bo!) X2
[VERSE TWO:]
I’bi ma dri! Ma mi agi,
Itu ongo ma’be (ma’be)!
A’dule ife me i’da mini ayiko idri ni, baby!
A(du)sikunisi, ale mi-i saru!
Mi fe ma asi ni su, ‘ba ‘di, ma’ye ‘do!
Ale mi-i saru, mi fe ma dri ni ga, ‘ba ‘di, ma’ye ‘do!
Ma asi ni su.
[CHORUS:]
[HOOK:]
Mi mani, mani a’dule. Inini ku, baby!
‘Ba ngoki ongo leta dri-i, mi imu mapye, baby!
A(du)sikunisi, ale mi-i saru!
Mi fe ma asi ni su, ‘ba ‘di, maye ‘do!
Ale mi-i saru! Mi fe ma asi ni su, ‘ba ‘di, maye ‘do!
Maye, yeee, eh hey!
[CHORUS:]
[SPEAKING:]
Mi imu mavu!
All I know is, I just won’t say goodbye, Yeh, agasi. Oh, oh, oh!
No goodbye, eh!
No goodbye! (Agasi) No goodbye!
No goodbye! (Aga'bo) No goodbye!
I won't say 'Goodbye!' (Agasi) Oh oh!
Agasi, aga'bo! Oh, aha!
Huh X7
No goodbye!
[END]
When Jackie decided to do a song in Lugbara, a producer warned her that her idea was career suicide. However, today this song is so thrilling that people who don’t even understand her language sing along because of the catchy lyrics. Others gyrate to the melodic tunes. It plays on the world-class MTV Base plus regional EATV, Channel O en other broadcast stations. The video is shot in a predominantly black and brown colour mix and features JC plus two men dancing in a forest at night.
The song is basically about a girl's confessions to her lover who wants to quit their relationship. "Agasi" translated from Lugbara means "I have refused" (to say 'Goodbye!' to this relationship).
The first verse says: "You know I love you, don't fight! Come to me, let me show you good! I love him so much, he makes my heart pain. What will I do?"
The second verse says: "Hold my hand! I'm your friend. Dance with me! Alone, let me show you the joy of life! Because, I love you so much! You make my heart pain."
The hook says: "You are mine, mine alone. You don't know, baby. People have sung love songs. Come with me, baby! Because I love you so much! You make my heart pain."
Wow, now that's romantic! This song deserves an award!
Other Jackie songs with Lugbara lines include "Iringwa?" (Where is he?) about searching for your soulmate; "Were Were" (Kidogo Kidogo/ Small Small) ft. DYAN; "(Another Hannz Production) More Fire" ft. VARIOUS ARTISTS; "For All Time" ft. SAMMY (from Eritrea); "Gold Digger"; "Shamim"; "Don't Break My Heart (Remix)" ft. COCO FINGER; "Champion" en so forth...
09 May 2011
Lugbara Alphabet and Vocabulary
Everybody knows that the English Alphabet has 26 letters. However, not many know that the Lugbara Alphabet has 28 letters (like Arabic) but minus Q and X. That’s quite interesting because it means that there are 24 letters exactly like those in English plus four more authentic letters (each with an apostrophe before it) namely: ‘B [like in Odu‘bua], ‘D [like in awa’difo], ‘W, and ‘Y [like in e’yo]. Nevertheless, some people ignore the apostrophe. Sometimes Z is pronounced as J for example in the name "Inzikuru"
What I find complex but very amazing about the Lugbara Vocabulary is that it has few words some of which mean different things depending on the pronunciation tones during speech. One word spelt the same can be used in three or more very different contexts, for instance the word Ezo for Warthog (Wild Pig) also means Girlfriend or fiancee. The word Ti means Cow but can also mean more than seven other things including Mouth, Language, Month, plus verbs like Harvest, Strangle, Sign, Produce (Give Birth), Drop (Ointment) or Sound dropping liquid, Thatch (a hut), etc or an adjective like "in vain". While reading silently as a beginner, you might find problems understanding a word in context but when spoken out in the right tone by someone, the word meaning is expressed. It’s always good to grasp the Vocabulary.
What I find complex but very amazing about the Lugbara Vocabulary is that it has few words some of which mean different things depending on the pronunciation tones during speech. One word spelt the same can be used in three or more very different contexts, for instance the word Ezo for Warthog (Wild Pig) also means Girlfriend or fiancee. The word Ti means Cow but can also mean more than seven other things including Mouth, Language, Month, plus verbs like Harvest, Strangle, Sign, Produce (Give Birth), Drop (Ointment) or Sound dropping liquid, Thatch (a hut), etc or an adjective like "in vain". While reading silently as a beginner, you might find problems understanding a word in context but when spoken out in the right tone by someone, the word meaning is expressed. It’s always good to grasp the Vocabulary.
16 March 2011
Lugbara Artefacts (Courtesy of Uganda Museum)
While rumours circulated in 2010-2011 that the Uganda Museum was going to be demolished, I was amazed by why the facts had been distorted. The Trade and Tourism Minister (before he became Minister of Justice and Constitutional Affairs), Major General Kahinda Otafiire, actually revealed, “No one, not even me, has said the building is going to be demolished. Instead of demolishing it, it will be preserved but within the new structure.” Having the tallest building in Africa would be amazing indeed, besides Uganda also has the Biggest Baha’i Temple in the whole of the Black Continent.
As a Museum goer myself, I believe the Heritage preserved here is interesting and very valuable for all Ugandans plus foreign tourists. Demolishing this effigy of Ugandan Architecture would be a Tragedy. I spent A Day at the Museum in 2009 to fish out the Best I could about my Culture and here is what I found. Luckily, the scary exhibits like the Leopard and Prophetess Nakayima didn't come to life.
The Lugbara End Blow Trumpet called LURU is made from a bottle shaped gourd.
The Side-Blown Trumpet MARE is made from a gourd and a wooden tube. It is blown through the hole in the gourd with the wooden tube pointing downward or under the left arm. Bee Wax is smeared inside the gourd which is wetted before it’s played only at death dances in union with the drum called NAITO.
The GUKE Trumpet is used by men and boys in most of their dance.
Both men and women smoked Water Pipes. Tobacco was ground to make Snuff. Special pipes were used for Hemp consisting of a bowl below a tray of hot embers. The smoke was drawn through a water filled container.
JUSTICE: Discovery of Crime
Misfortunes could arise from offending ancestor spirits. Both Lugbara and Madi used divining pots to assess the guilt of the accused. The small Lugbara pots represent possible suspects. They were heated and filled with medicated water. If the water boiled over, the suspect’s innocence was established. An accused was required to pass a similar test by the Madi. A pot was set on the ground and water poured in. If it did not flow out of the hole in the bottom, the accused was considered guilty.
The Lugbara Sun-Cover extends over the whole of the child’s body.
As a Museum goer myself, I believe the Heritage preserved here is interesting and very valuable for all Ugandans plus foreign tourists. Demolishing this effigy of Ugandan Architecture would be a Tragedy. I spent A Day at the Museum in 2009 to fish out the Best I could about my Culture and here is what I found. Luckily, the scary exhibits like the Leopard and Prophetess Nakayima didn't come to life.
The Lugbara End Blow Trumpet called LURU is made from a bottle shaped gourd.
The Side-Blown Trumpet MARE is made from a gourd and a wooden tube. It is blown through the hole in the gourd with the wooden tube pointing downward or under the left arm. Bee Wax is smeared inside the gourd which is wetted before it’s played only at death dances in union with the drum called NAITO.
The GUKE Trumpet is used by men and boys in most of their dance.
Both men and women smoked Water Pipes. Tobacco was ground to make Snuff. Special pipes were used for Hemp consisting of a bowl below a tray of hot embers. The smoke was drawn through a water filled container.
JUSTICE: Discovery of Crime
Misfortunes could arise from offending ancestor spirits. Both Lugbara and Madi used divining pots to assess the guilt of the accused. The small Lugbara pots represent possible suspects. They were heated and filled with medicated water. If the water boiled over, the suspect’s innocence was established. An accused was required to pass a similar test by the Madi. A pot was set on the ground and water poured in. If it did not flow out of the hole in the bottom, the accused was considered guilty.
The Lugbara Sun-Cover extends over the whole of the child’s body.
08 December 2010
Origin of LUGBARA
[Now the whole earth had one language and few words. And as men migrated from the east, they found a plain in the land of Shinar and settled there. And they said to one another, "Come, let us make bricks, and burn them thoroughly."
And they had brick for stone, and bitumen for mortar. Then they said, "Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves, lest we be scattered abroad upon the face of the whole earth."
And GOD came down to see the city and the tower, which the sons of men had built. And the LORD said, "Behold they are one people, and they all have one language; and this is only the beginning of what they will do; and nothing that they propose to do will now be impossible for them. Come, let us go down, and there confuse their language, that they may not understand one another's speech." So GOD scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel (Hebrew word 'balal' means 'confuse', where mighty Nimrod's Kingdom began), because GOD confused the language of all the earth, and from there GOD scattered them abroad over the face of all the earth.]
Some spoke Arabic, others Aramaic, Italian, Chinese, Zulu, Spanish, Yoruba, German, Cheyenne, Hindi, Russian, Persian or Lugbara. The latter finally settled in Lado Enclave, ask Prophet Moses (Nabi Musa) when he comes back with Elijah. He might have just left out the details in Genesis 11: 1 - 9 (Tawrat/ Torah or Pentateuch) because the list must be too long and confusing. Sometimes, the truth is stranger than fiction.
And they had brick for stone, and bitumen for mortar. Then they said, "Come, let us build ourselves a city, and a tower with its top in the heavens, and let us make a name for ourselves, lest we be scattered abroad upon the face of the whole earth."
And GOD came down to see the city and the tower, which the sons of men had built. And the LORD said, "Behold they are one people, and they all have one language; and this is only the beginning of what they will do; and nothing that they propose to do will now be impossible for them. Come, let us go down, and there confuse their language, that they may not understand one another's speech." So GOD scattered them abroad from there over the face of all the earth, and they left off building the city. Therefore its name was called Babel (Hebrew word 'balal' means 'confuse', where mighty Nimrod's Kingdom began), because GOD confused the language of all the earth, and from there GOD scattered them abroad over the face of all the earth.]
Some spoke Arabic, others Aramaic, Italian, Chinese, Zulu, Spanish, Yoruba, German, Cheyenne, Hindi, Russian, Persian or Lugbara. The latter finally settled in Lado Enclave, ask Prophet Moses (Nabi Musa) when he comes back with Elijah. He might have just left out the details in Genesis 11: 1 - 9 (Tawrat/ Torah or Pentateuch) because the list must be too long and confusing. Sometimes, the truth is stranger than fiction.
21 June 2010
7 Wonders of Great West Nile District
Try and create your own List of the seven Wonders of West Nile, you will realise that everyone has his own thrills. There might be an ultimate Selection but that is only if the Points of Interest are aggregated through public voting.
11 March 2010
Autobiography of the Author of the Book entitled "Sultan Isara"
"I was born 36 years ago in Ewava, a small village in Arua District of Uganda. According to Mama Evelyn Ocokoru, d/o Sultan Isara, the great Vurra Chief, I was born on Wednesday 6th July 1975 attended to by a traditional birth attendant. Sultan Isara died on 26th July 1949. Evelyn’s mother who died on 12th October 1995 was called Alia d/o Mukungu Aroa of Pajulu. My father Michael Omvitibo (R.I.P.) was born to Yakobo Oyi (R.I.P.) from Luu clan of Lugbara in the year 1940.Yakobo Oyi s/o Aziku died on 16th June 1985 while Michael Omviti’bo died on 5th January 2009. He was the only son of Rachael A’dakuru d/o Ajuanya of Anjuu from Bunakua’s family. A’dakuru was distinguished by clean feet and large ears, the features inherited by me. She gave me this name to mourn her sons she lost prematurely. Rakiel A’dakuru died on 27th January 1988.
I first met with formal education in Zaire (currently DRC) while in exile (1981/82 at Ecol Primary Official de Oce), then joined Eruba Primary School in 1983 for Class One during Obote II regime. I was the school Time Keeper for three years (1986-88). I excelled in PLE in Ewava Primary School in the year 1989, the year Arua experienced fatal famine, with aggregate 7 and distinction 1 in Science (92%) emerging the Best Candidate of Science in Vurra County. I was awarded two books (Hard Times by Charles Dickens and Complete Certificate Chemistry) as a prize by Dr. Eric Adriko who was then Member of Parliament for Vurra Constituency. This took place during Vurra Education Week 1990. I served as the secretary for English Club while in Ewava.
With this result I secured a place in St Joseph’s College Ombaci in Arua District for S1. For the next six years I was in Ombaci for both O and A‘Level studies. I was entrusted with the Chairmanship of Uganda Students’ Scripture Union Fellowship - Ombaci Branch in 1994/5 and elected the treasurer, Uganda Youth Redcross/ Crescent Ombaci Branch the same years. I attribute my success first to Almighty GOD, and then to both my parents and siblings, and Mr. Michael Knights a British Pharmacist and a Missionary who sponsored me at various levels of my Education. I was born fourth in a family of six children in this order: Anna Onzia, Alex Onzoma, James Candisi, Ruth Draru and lastly Janet Inzikuru. I further sat a supplementary A’Level Art Exam in 2003 at Kasese High School while working. With this and the Mature Entry of Makerere University, I was able to secure admission for Bachelor of Laws of Makerere University where I did one year 2005/6 at my personal expense, and Cisco Networking Course 2008 at the same University, the course which was sponsored by Elizabeth Cakuru. My character is sometimes simple, softspoken but reserved. Of course my principal is ever to succeed at all cost in a smart way and motto: “Achieve with Discretion”.
Due to circumstances beyond my dreams, I was recruited into Uganda Police Force in the year 1998 instead of joining the University to study my dream course (Medicine). So far, I have served in Kasese District Police Station and currently at Entebbe International Airport. Apart from employment, I do my small business at my cherished Computer Centre (Michael Knights Computer Net Services) in Kitooro, Entebbe. Isara Memorial Cultural and Community Library is my Brainchild Project to unite the sons and daughters of Isara and the descendants. I hope to initiate so many projects and programmes to benefit the community of Vurrra and the Lugbara People. It was also a big challenge for me to write the Biography of my grandfather Sultan Isara in 2008.
My hobbies are basically two. I like and enjoy adventures. The first time I traveled by plane is the most memorable in my life. On 10th May 2008, I left for United Arab Emirates and landed at Dubai International Airport about half past midnight aboard Emirates Air upon the invitation of Ms Elizabeth Cakuru, daughter of Mzee David Aiku who paid for all the travel expenses. I was charged with the responsibility of escorting Mzee David Aiku. He is one of the great elders of Vurra Ezuku, Isara’s clan, to attend his granddaughter’s wedding in London, but I was denied a Visa by the British High Commission, therefore, I escorted him half way up to Dubai. I later lodged in Piccadilly Hotel in Deira, Dubai for close to one week before my premature return to Uganda. On arrival, in the first 15 minutes, I bought a book (Leadership by Emotional Intelligence). Book reading is my hobby and that is why I have the desire of setting up many libraries to encourage reading culture. I am also a football fan and my cherished English team is Manchester United. I admire the biographies of great leaders like Koffi Annan a true African elite, Mahatma Gandhi father of India, Nelson Mandela -African freedom fighter, Mao Ze Tong of China, Giuliani the former mayor of New York, Dr. Erik Adriko and Sultan Isara, my grandfather.
I am proud and thank GOD for a family. My dear wife Jennifer Bua and three children (Josephat Drileba, Hoglund Ester Ceniru and Penelope Evelyn Asi’bazu)."
- CHARLES KIRI KIRI BUA
I first met with formal education in Zaire (currently DRC) while in exile (1981/82 at Ecol Primary Official de Oce), then joined Eruba Primary School in 1983 for Class One during Obote II regime. I was the school Time Keeper for three years (1986-88). I excelled in PLE in Ewava Primary School in the year 1989, the year Arua experienced fatal famine, with aggregate 7 and distinction 1 in Science (92%) emerging the Best Candidate of Science in Vurra County. I was awarded two books (Hard Times by Charles Dickens and Complete Certificate Chemistry) as a prize by Dr. Eric Adriko who was then Member of Parliament for Vurra Constituency. This took place during Vurra Education Week 1990. I served as the secretary for English Club while in Ewava.
With this result I secured a place in St Joseph’s College Ombaci in Arua District for S1. For the next six years I was in Ombaci for both O and A‘Level studies. I was entrusted with the Chairmanship of Uganda Students’ Scripture Union Fellowship - Ombaci Branch in 1994/5 and elected the treasurer, Uganda Youth Redcross/ Crescent Ombaci Branch the same years. I attribute my success first to Almighty GOD, and then to both my parents and siblings, and Mr. Michael Knights a British Pharmacist and a Missionary who sponsored me at various levels of my Education. I was born fourth in a family of six children in this order: Anna Onzia, Alex Onzoma, James Candisi, Ruth Draru and lastly Janet Inzikuru. I further sat a supplementary A’Level Art Exam in 2003 at Kasese High School while working. With this and the Mature Entry of Makerere University, I was able to secure admission for Bachelor of Laws of Makerere University where I did one year 2005/6 at my personal expense, and Cisco Networking Course 2008 at the same University, the course which was sponsored by Elizabeth Cakuru. My character is sometimes simple, softspoken but reserved. Of course my principal is ever to succeed at all cost in a smart way and motto: “Achieve with Discretion”.
Due to circumstances beyond my dreams, I was recruited into Uganda Police Force in the year 1998 instead of joining the University to study my dream course (Medicine). So far, I have served in Kasese District Police Station and currently at Entebbe International Airport. Apart from employment, I do my small business at my cherished Computer Centre (Michael Knights Computer Net Services) in Kitooro, Entebbe. Isara Memorial Cultural and Community Library is my Brainchild Project to unite the sons and daughters of Isara and the descendants. I hope to initiate so many projects and programmes to benefit the community of Vurrra and the Lugbara People. It was also a big challenge for me to write the Biography of my grandfather Sultan Isara in 2008.
My hobbies are basically two. I like and enjoy adventures. The first time I traveled by plane is the most memorable in my life. On 10th May 2008, I left for United Arab Emirates and landed at Dubai International Airport about half past midnight aboard Emirates Air upon the invitation of Ms Elizabeth Cakuru, daughter of Mzee David Aiku who paid for all the travel expenses. I was charged with the responsibility of escorting Mzee David Aiku. He is one of the great elders of Vurra Ezuku, Isara’s clan, to attend his granddaughter’s wedding in London, but I was denied a Visa by the British High Commission, therefore, I escorted him half way up to Dubai. I later lodged in Piccadilly Hotel in Deira, Dubai for close to one week before my premature return to Uganda. On arrival, in the first 15 minutes, I bought a book (Leadership by Emotional Intelligence). Book reading is my hobby and that is why I have the desire of setting up many libraries to encourage reading culture. I am also a football fan and my cherished English team is Manchester United. I admire the biographies of great leaders like Koffi Annan a true African elite, Mahatma Gandhi father of India, Nelson Mandela -African freedom fighter, Mao Ze Tong of China, Giuliani the former mayor of New York, Dr. Erik Adriko and Sultan Isara, my grandfather.
I am proud and thank GOD for a family. My dear wife Jennifer Bua and three children (Josephat Drileba, Hoglund Ester Ceniru and Penelope Evelyn Asi’bazu)."
- CHARLES KIRI KIRI BUA
29 December 2009
Aje [The Marriage Price]
After negotiations between both families about the amount of Bridewealth to be given whether in form of cash, cattle or other items, a day is set for the Introduction...
Lugbara Thunderbolt (Ovi)
According to some elders in Maracha, there is NO LOVE during Christmas nowadays. In the past, neighbours from the homestead would gather, sing Christmas songs and share gifts plus food together but today people think they know better. It's a new generation so technology takes centre stage. Kids would rather listen to new hits on radio or watch TV than sing outdated songs till they lose their voices by Boxing Day. People go to church but they do not place proper meaning to the season. You find kids walking around on the church verandahs. After the service, the youth go for walks. In the past, everything would be ready by Christmas Eve: the water and eats.
Also in the past, on Christmas Eve, youth would gang up, travel to the Chief's home or County Office and sing Christmas plus church songs. If their hosts felt moved, they would offer the singers some money. They would do this through the night. Some would make their Christmas preparations from early morning after the carols. On Christmas Days after 2004, a certain staunch Catholic mother would tell her son to get three extra plates in case unexpected visitors came by (You know, like the Three Wise Men. It actually happened during his 2009 Birthday). During some of those Christmas seasons, they would listen to the fluent Lugbara-speaking Italian Father Tonino Passolini (of the Catholic Parish in Adalafu, Arua) preaching on Radio Pacis after their mass.
We all need a saviour because we are born in the flesh. No one can claim to be sinless. GOD forgive me if am wrong but sometimes I find it hard to believe the Virgin Mary was completely spotless. Okay, maybe Adam's mark was removed from her by grace. As for Jesus, I do believe he was spotless and controlled himself perfectly. His heavenly father doesn't even have a Breath of Evil in HIM. Galatians 5 wonderfully summarises what every soul on earth goes through whether Muslim, Pentecostal, Buddhist, Taoist, Hindu, New Age, Pagan or Catholic. Jesus was a prophet who was born during Christmas to lead us to Heaven and no religion can claim him alone. We Lugbara call him "YESU KRISTO". May the Joy and Light during this Christmas and all those that follow reveal his everlasting Glory to you!
23 November 2009
Lugbara Kari (The House of Lugbara)
There is a long awaited move towards forming an official administrative body of Lugbara. John Godo, a grey haired UPC (Uganda People's Congress) Party champion or stalwart in the Arua, West Nile Region (He is also a Member of the Ayivu County Elders's SACCO) and his associates are drafting a Constitution - Set of Rules (Lugbara Kari) for the said structure, the Household of Lugbara. It is not yet adopted by all the Lugbara on the entire Third Planet but many look forward to spreading it everywhere. Membership is simply by belonging to the about 13 Clans of Lugbara: Seven in Uganda (Aringa, Ayivu, Madi, Vurra, Terego, Maracha and Koboko also included because the schools there teach pupils in Lugbara) plus Six Bayia (Outside West Nile) Clans according to original counties known as "Collective" in the Eturi Province of Democratic Republic of Congo [I'm sorry I forgot to record the names but one interesting one is the Itso pronounced as "icho" meaning "able" in Lugbara. Nevertheless, some ethnologue reports list dialects such as Zaki, Abedju-Azaki, Lu, Aluru, Nio and Otsho with 840,000 speakers in DRC (Johnstone 2001). The last two are very similar to Ugandan Lugbara. Yes We Can form this Cultural Institution. There are also Three tribes in Sudan who speak a Lugbara-like language and may be included. Godo once asked, "Why don't we study Lugbara up to University and even get degrees in it?" With this institution in place, work can be done to bring that dream to life].
In Uganda, the Baganda have a Kabaka, the Banyoro have an Omukama, the Basoga have a Kyabazinga, Itesots have an Emorimor, and Batoro have an Omugabe but the Lugbara have NO KING. There are chiefs and sultans in different counties but there is no one with kingly authority. You wonder how they can be united, reminds me of lines in the Bible about Ants and other insects that have no leader but know when to do things and in impeccable order. Nevertheless, the Lugbara have someone called the AGOFE who is charged with the duty of preserving the culture through writing plus other assignments. He is elected to a five year reign that can be added with one more term, though according to the unpublished constitution, he can also be replaced in his term basing on certain failings. The current Lugbara Agofe is Jason Avutia whom many know as the Chairman of LULA - Lugbara Literature Association. Qualifications for an Agofe (Article 8: 2: 1) include: (a) A person with minimum age of 55 Years; (b) A person of high oral character and proven integrity; (c) A person knowledgeable in public affairs and with interest in cultural and developmental issues in general; (d) A person with a deep interest in the history and culture of the Lugbara; plus (e) A person with a minimum education of advanced certificate level or its equivalent.
Some of the Objectives for forming the Lugbara Cultural Institution include: 1.To forster, enhance and preserve the cooperation, unity, trust and understanding, dedication to work and mutual respect among Lugbara; 2. To promote cultural heritage of Lugbara and Lugbara ti; 3. To preserve, regulate the culture of traditional dances; 4. To encourage collection and preservation of ancient artefacts, social life as well as other traditional things; 5. To encourage research; 6. To promote cultural linkages; 7. To improve agricultural practices; 8. To promote industrial cooperation and land conservation; 9. To award and honour Lugbara who have excelled in various fields; 10. To set up a Fund for promoting culture; 11. To cooperate with government institutions in achieving the above objectives (The Arua District Local Government following its own community-oriented objectives has actually accepted to support the Lugbara initiative).
PREAMBLE:
WHEREAS the Children of Lugbara wherever they may be located in Uganda, Congo and the Diaspora are desirous of constituting themselves into an institution that will preserve, promote and enhance their culture as well as their material, economic heritage so that they can consolidate African nationhood in a rapidly globalising world.
WHEREAS such cultural institution will enable the Lugbara to unite and live harmoniously with their neighbours and contibute to their role as active citizens of Uganda in a federated East Africa in the context of the African wide political union of African people.
WHEREAS all the Lugbara are united in their joint vision of promoting their oneness (Unity) and well being for the glory of their motherland and that of their ancestors, the living and the unborn.
WHEREAS the representatives of the Clans of Lugbara have met and resolved that such an organisation be established...
(This data is courtesy of John Godo)
Charles Bua from Vurra (Arua) comments that, "It is a matter of controversy among our people. Arua people want cultural leadership but elite class is worried of its influence. It is definitely going to unite the common people but alienate the self styled politicians who have become cultural leaders without interest, no responsibilty, no knowledge and those and many others do not believe that the spirit of a nation is the common and neglected community. There is hope. First, we need several dialogues and writing of our history. Then constitution be drafted by all the representatives of clans."
AJUA - Tara Origins
Some call this place "Tara-dise" because it rocks their world. You may marvel at heavenly views of breathtaking rock formations and mountains namely Liru plus Wati (in Terego) like when Clouds hug their tops or at Sunset - GOD surely painted better than Michaelangelo and Pablo Picasso combined; the plush-green vegetation is refreshing; the well arranged Maize, Cassava, Groundnut, Soya and Tobacco (Assets) Gardens plus simple rural lifestyle seem unmoved by urban chaos. Tara is found on the Northern Border of Maracha, about an hour away from Koboko Town and DR Congo.
A man called Ajua is the great-grandfather of Tara Parishes. Ajua (Abi pi ama tipi Tara'a woro) wanted to see where Ono (River Enyau or Anyau) ends. So he moved with his cows and found people dancing at a dog funeral in Onduparaka (North of Arua Town). He joined in the dance and was given a wife. She gave birth to Opodria who later birthed Naye, the father of the Seven True Parishes of Tara. Ajua left Onduparaka on his quest and went to Ovisoni (West of Arua Town). There he also found people dancing and was allowed to join them. He was given another wife. Some say he paid bride price. The woman gave birth to Otu (Lugbara for 'Umbilical Cord'), the father of Vurra, after whom a County was named in Western Arua District. Otu is the step-brother of Opodria, the grandfather of the other Vur(r)a, a Parish in Tara Sub-County which encompasses the villages from East/West Kololo, Pajuru to Odupiri. Vur(r)a's six brothers after whom Parishes are named in Tara Sub-County (Part of Lower Maracha created from Yivu Sub-County which used to be in the Maracha County of Arua District) include Ojapi (Angusara is the fore-father of Baria Village), Ajulepi, Yidu (Pajama Area), Oliapi (Oliyepi), Aruwe and Rendu. [Oral Tradition Courtesy of Kefa Bayoa Dobo]
When adventurers visit Tara, they write their names on the rocks and take small ones as souvenirs plus for research purposes. For instance, if you stand at the soccer field of Ojapi Primary School, the ranges anticlockwise from Mt. Liru include Kodro, Gala, Kadri, Adrofiya and Njeke (or Njakai). On the South Side of Ojapi as you move from Oliapi Primary School to Orani (which also has a rock named after the place), you will see Adada (which reminds one of big road construction trucks) and Luturujo (which translates to "The House of/ on a Hill). In the evening, after an honest day's work, men sit on the ground or the innumerable rocks, in circles (of four to five), around a calabash of Kwete or bottle of Umkhomboti and drink while chatting about politics and life in general. On market days like at Mabira, Ajira, Gili Gili and Odupiri, women sell foodstuffs as the sun sets. The Grasshopper is the Staple Food and Emblem of Maracha, a Lugbara Clan. Also famous for the Mairunji trade, it is as though Maracha was built on ROCKS. Other Sub-Counties in Maracha include Omugo, Aiivu, Uriama, Nyadri, Yivu (which used to encompass the whole of Tara) and Oleba.
In Uganda, the Baganda have a Kabaka, the Banyoro have an Omukama, the Basoga have a Kyabazinga, Itesots have an Emorimor, and Batoro have an Omugabe but the Lugbara have NO KING. There are chiefs and sultans in different counties but there is no one with kingly authority. You wonder how they can be united, reminds me of lines in the Bible about Ants and other insects that have no leader but know when to do things and in impeccable order. Nevertheless, the Lugbara have someone called the AGOFE who is charged with the duty of preserving the culture through writing plus other assignments. He is elected to a five year reign that can be added with one more term, though according to the unpublished constitution, he can also be replaced in his term basing on certain failings. The current Lugbara Agofe is Jason Avutia whom many know as the Chairman of LULA - Lugbara Literature Association. Qualifications for an Agofe (Article 8: 2: 1) include: (a) A person with minimum age of 55 Years; (b) A person of high oral character and proven integrity; (c) A person knowledgeable in public affairs and with interest in cultural and developmental issues in general; (d) A person with a deep interest in the history and culture of the Lugbara; plus (e) A person with a minimum education of advanced certificate level or its equivalent.
Some of the Objectives for forming the Lugbara Cultural Institution include: 1.To forster, enhance and preserve the cooperation, unity, trust and understanding, dedication to work and mutual respect among Lugbara; 2. To promote cultural heritage of Lugbara and Lugbara ti; 3. To preserve, regulate the culture of traditional dances; 4. To encourage collection and preservation of ancient artefacts, social life as well as other traditional things; 5. To encourage research; 6. To promote cultural linkages; 7. To improve agricultural practices; 8. To promote industrial cooperation and land conservation; 9. To award and honour Lugbara who have excelled in various fields; 10. To set up a Fund for promoting culture; 11. To cooperate with government institutions in achieving the above objectives (The Arua District Local Government following its own community-oriented objectives has actually accepted to support the Lugbara initiative).
PREAMBLE:
WHEREAS the Children of Lugbara wherever they may be located in Uganda, Congo and the Diaspora are desirous of constituting themselves into an institution that will preserve, promote and enhance their culture as well as their material, economic heritage so that they can consolidate African nationhood in a rapidly globalising world.
WHEREAS such cultural institution will enable the Lugbara to unite and live harmoniously with their neighbours and contibute to their role as active citizens of Uganda in a federated East Africa in the context of the African wide political union of African people.
WHEREAS all the Lugbara are united in their joint vision of promoting their oneness (Unity) and well being for the glory of their motherland and that of their ancestors, the living and the unborn.
WHEREAS the representatives of the Clans of Lugbara have met and resolved that such an organisation be established...
(This data is courtesy of John Godo)
Charles Bua from Vurra (Arua) comments that, "It is a matter of controversy among our people. Arua people want cultural leadership but elite class is worried of its influence. It is definitely going to unite the common people but alienate the self styled politicians who have become cultural leaders without interest, no responsibilty, no knowledge and those and many others do not believe that the spirit of a nation is the common and neglected community. There is hope. First, we need several dialogues and writing of our history. Then constitution be drafted by all the representatives of clans."
AJUA - Tara Origins
Some call this place "Tara-dise" because it rocks their world. You may marvel at heavenly views of breathtaking rock formations and mountains namely Liru plus Wati (in Terego) like when Clouds hug their tops or at Sunset - GOD surely painted better than Michaelangelo and Pablo Picasso combined; the plush-green vegetation is refreshing; the well arranged Maize, Cassava, Groundnut, Soya and Tobacco (Assets) Gardens plus simple rural lifestyle seem unmoved by urban chaos. Tara is found on the Northern Border of Maracha, about an hour away from Koboko Town and DR Congo.
A man called Ajua is the great-grandfather of Tara Parishes. Ajua (Abi pi ama tipi Tara'a woro) wanted to see where Ono (River Enyau or Anyau) ends. So he moved with his cows and found people dancing at a dog funeral in Onduparaka (North of Arua Town). He joined in the dance and was given a wife. She gave birth to Opodria who later birthed Naye, the father of the Seven True Parishes of Tara. Ajua left Onduparaka on his quest and went to Ovisoni (West of Arua Town). There he also found people dancing and was allowed to join them. He was given another wife. Some say he paid bride price. The woman gave birth to Otu (Lugbara for 'Umbilical Cord'), the father of Vurra, after whom a County was named in Western Arua District. Otu is the step-brother of Opodria, the grandfather of the other Vur(r)a, a Parish in Tara Sub-County which encompasses the villages from East/West Kololo, Pajuru to Odupiri. Vur(r)a's six brothers after whom Parishes are named in Tara Sub-County (Part of Lower Maracha created from Yivu Sub-County which used to be in the Maracha County of Arua District) include Ojapi (Angusara is the fore-father of Baria Village), Ajulepi, Yidu (Pajama Area), Oliapi (Oliyepi), Aruwe and Rendu. [Oral Tradition Courtesy of Kefa Bayoa Dobo]
When adventurers visit Tara, they write their names on the rocks and take small ones as souvenirs plus for research purposes. For instance, if you stand at the soccer field of Ojapi Primary School, the ranges anticlockwise from Mt. Liru include Kodro, Gala, Kadri, Adrofiya and Njeke (or Njakai). On the South Side of Ojapi as you move from Oliapi Primary School to Orani (which also has a rock named after the place), you will see Adada (which reminds one of big road construction trucks) and Luturujo (which translates to "The House of/ on a Hill). In the evening, after an honest day's work, men sit on the ground or the innumerable rocks, in circles (of four to five), around a calabash of Kwete or bottle of Umkhomboti and drink while chatting about politics and life in general. On market days like at Mabira, Ajira, Gili Gili and Odupiri, women sell foodstuffs as the sun sets. The Grasshopper is the Staple Food and Emblem of Maracha, a Lugbara Clan. Also famous for the Mairunji trade, it is as though Maracha was built on ROCKS. Other Sub-Counties in Maracha include Omugo, Aiivu, Uriama, Nyadri, Yivu (which used to encompass the whole of Tara) and Oleba.
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