"Ngoni?" is the standard Lugbara Greeting (meaning ‘How are you?’). "Muke!" is the Response when you are fine. Nevertheless, most Non-Lugbara prefer to learn "Mi azaza!" meaning 'You are mad!'; "Awadi fo!" the expression for 'Thank You!' and "Abiri ni ma fufu." ('Hunger is killing me' or simply 'I'm hungry') faster than any other Lugbara phrases. Through this Facebook Group, I hope more outsiders will learn new Lugbara words and understand the culture of Love, Peace en Harmony". The 'Lugbara Cultural Heritage' is also an online platform for tribe-mates to share stories or discuss ideas about their lineage, traditions and events. Poverty, Jealousy and Witchcraft (Ole) are major themes in rural West Nile and meetings are usually held to get rid of them. It is universally accepted that "Most Lugbara will take part in cultural associations only if there is food or monetary benefits received" (I'm not an exception by the way) but I pray that those inhibitions are broken and the Good Lugbara feel proud of their culture like the Japanese, Chinese, French, Germans and Indians. Being the Largest Ethnic Group in West Nile (because the Lugbara also extend towards South-western Sudan, North-eastern Congo [the Naked People] and the Diaspora), I'm proud to say that there is no way our Culture can become extinct. It’s time the world got to know about Gboro-gboro, the first man on earth, Meme his wife and more mythical folk stories like that. Let's spread the Love, Peace en Harmony of Lugbara!
What’s cooking in Lugbara kitchens? Are you craving for Nsenene (Grasshoppers, also available in some Supermarkets like Insect City) or 'Obangulu' also known as 'Onya Pizza' (white ants in a compact mass spiced with anything like pepper, onions or tomatoes)? Will you drink goat milk from a special gourd called a zukulu? What music will you listen to tonight? Could it be Lady J; Van Smokey; Black Harmony (who performed a fantastic Quadro-lingual jam [in Lugbara, English, Luganda & bits of Swahili] introducing "(Lady) Shadia" at the 2008 PAM - Pearl of Africa Music - Awards to usher in a new dawn for West Nile music); J.M. Kennedy (Arua's Dance-hall king nominated for a Best West Nile Artiste Pammy); Aringa (Lugbara dialect) singing Dogman; J*Hope Gospel or the socially conscious Chandiru Leila (Her famous Lugbara name may have an ominous translation but the music is fantastic, makes you think she’s a Tanzanian Star on tour in West Nile. By the way, Uganda’s first female World Champion athlete Dorcus Inzikuru is a Lugbara, says a lot about the sexy athletic bodies of Lugbara Women.
Many other famous names like Emilio Mondo and Ali Bamuze (Lieutenant Generals in Yoweri Kaguta Museveni's UPDF Army); Nikonara Asali Abanya, one of the founding members of UPC Party (died at 107 years in 2010) was instrumental in Uganda’s independence struggle. He attended the Lancaster House Conference and the Marlborough House Conference in 1961, which discussed the independence of Uganda; Joseph Etima (Retired Commissioner General of Prisons); Bakoko Bakoru & Hussein Akbar Godi (former MPs, the latter had a meteoric rise to Parliament at only age 27) are also Lugbara. The sensational Ceasar Okhuti broke through to the Cranes team in only his first season after shining for Super League debutants Ediofe Hills FC and was sold to Bunamwaya FC the following season at 12 Million Shillings. He proved his worth at only 20 years of age by scoring five goals in a single game as his team demolished Sharing FC 10-1 plus led as the Nation's Top Scorer. Bunamwaya won the Championship in 2010; Doctor Ben Kingi is like UG's Ben Carson; Jackie Chandiru, one of the Blu*3 divas rocking East African airwaves is also a descendant of the Lugbara. (Blu*3 is the first African Group to be chosen as ambassadors for International Organisation for Migration - IOM). Jackson Asiku, another Lugbara, is a former Commonwealth feather-weight boxing Champion; Dr. Eric Adriko (the first Chancellor of Kyambogo University since it was established under the Universities and Tertiary Institutions Act 2001 that saw a merger of Uganda Polytechnic College, Uganda Institute of Special Needs Education and National Teachers College) started the West Nile Distilling Company Limited (Distillers & Bottlers of Adriko's '7 Hills' Vodka, White Rhino Gin, Rum Raggi from Arua and launched Hunters Gin plus Sunshine Mineral Water in Kosovo, Lungujja somewhere in Kampala on 20th January 2007. The Adriko Group of Companies also includes the Kampala Metal Works Company and will soon start producing Glucose Biscuits). Leo Adraa, the former coach of the national soccer team (the Uganda Cranes) is Lugbara. Idi Amin Dada, believed to have been born in the ancient Arua District (though his younger brother Amule claims that he was in fact born in Kampala), became one of the Most Famous African Leaders of All-Time. He ruled Uganda from 1971 to 1979 and had a Lugbara Vice President besides a Lugbara wife. Amin’s father, a Kakwa (northern brothers of the Lugbara from Koboko) and Lugbara mother separated soon after his birth (in the 1920s) but the mother raised him. She became a camp follower of the King’s African Rifles, a regiment of the British Colonial Army and her son’s rise to prominence started in 1946 when KAR recruited him as an assistant cook. That is Amin Trivia you won’t see in the Oscar-winning Movie “The Last King of Scotland” or anywhere else. Amin’s Lugbara mother had more children from other relationships (and Amin became the third of eight siblings). Arua Town, the booming Business Capital of West Nile is also the Strategic Capital of Lugbaraland and source of the World’s Best Honey (according to the 2000 Lisbon Expo). The first soldiers recruited for the Imperial British Army were from West Nile; no prizes for guessing which tribe had representatives. Many Lugbara have spread to the rest of Uganda like Busogaland (where they are innumerable) and Masindi on the other side of the Albert Nile because of sugar-cane growing employment opportunities. Men from West Nile are believed to be very strong and loyal to their wives too, ha ha ha!
Every day from 2 to 3 PM, Gad Fix Ruakoa (0774 081342) the seasoned host of a Lugbara radio show on UBC Radio 'decongests the airwaves' with his vibe. Tune in and listen to the latest developments in Lugbara affairs. Bua (0712 678214) a director from CAA (Civil Aviation Authority) Entebbe does extensive research on the tribe. Audiowave Studio Arua (0772 991264) and many other studios sell lots of Lugbara Music you can sample for private enjoyment. Lugbara meet on Sundays at St. John's Church in Entebbe at 3 PM, St. Francis Chapel Makerere University at 1 PM, Buziga Hill, Arua House (Muyenga), Kamwokya Centre, Kyebando Kisalosalo and many other places. Arua based radio stations like Arua One FM, Voice of Life, Nile FM, Koboko FM (Bushnet - Spirit FM), Radio Pacis (BBC’s Best New Station in Africa a few years ago) broadcast in Lugbara and other languages in addition to English the Universal Tongue; BTN (Bornfree Technologies Network) TV the pioneer station in West Nile shows Lugbara Music Videos: It has set up an independent affiliate starting soon in Kampala and later Mbale (if GOD wills). The ‘West Niler’ newspaper used to tell a lot of stories from Lugbaraland and neighbouring areas.
The "Okuza (Lugbara for 'The Gathering') Festival" brings together believers from all walks of life and nationalities to share the word of GOD in a specific camp either in Arua or Kampala. These and more are qualities that should make the Lugbara People proud of their identity...
The Lugbara language is the language of the Lugbara ethnic group. It is spoken in northwestern Uganda's West Nile District, as well as the Democratic Republic of the Congo's Orientale Province. Lugbara was first written by Christian missionaries in 1918, based on the Ayivu dialect. In 2000, a conference was held in the City of Arua in northwestern Uganda regarding the creation of a standardised international orthography for Lugbara. In 1992, the government of Uganda designated it as one of five "languages of wider communication" to be used as the medium of instruction in primary education; however, unlike the other four such languages, it was never actually used in schools. Aringa language, also known as Low Lugbara, is closely related, and sometimes considered a dialect of Lugbara. Some scholars classify Lugbara language itself as a dialect of the Ma'di language, though this is not generally accepted. A Simplified Lugbara-English Dictionary by Paul Ongua Iga (1999) can be bought from Fountain Publishers.
We welcome everyone to enjoy the Group of Leopards; spreading Love, Peace en Harmony... (A Leopard is the Lugbara cultural symbol)
24 April 2009
J.M. Kennedy
My dream is to post a plethora of Lugbara lyrics and this is one of the very first projects I have indulged myself in. J.M. Kennedy is a very enchanting Arua musician and I felt his works should be my priority ... From Mukono, Kampala & Mbarara to Arua, Pakwach & Koboko, we are all West Nilers. Literally blogging, we are all west of the River Nile unlike Soroti, Mbale and Jinja, not so? If so, then believe the Psycho and savour these sounds from J.M. Kennedy… “For GOD and my Country-side, West Nile”
In “AYIKORU”, Kennedy depicts a desperate (though broke) young man begging a beautiful, honorable girl to marry him. Unfortunately, she is not interested. I love this song not only because of the girl’s name but also the boy’s struggle; every man goes through something similar – She might say ‘No’ when she actually means ‘Wait, I have a boyfriend but have to dump him first. You make me blush a little but better get the money or forget it, ha ha ha! Now I gatcha’ … (4:07 mins)
[HOOK in Luganda:]
Watch me now everybody (Body), sample them Mr. Deejay (Deejay). Mr. Deej’ yongeza muliro, Mr. Deej’ yongeza muliro (Wulira), Mr. Deej’ yongeza muliro. Muliro, muliro, muliro.
[CHORUS in Lugbara:]
Ayikoru la, mi ari dri ma! (Adhu?)
Malemi ma okuru (Aaah!)
Ma ‘ba ma asi mi dria (Ale ma ku.)
‘Dini ku, ‘dini ku (Iku ma!)”
Ayikoru la, mi ari dri ma! (Adhu?)
Malemi ma okuru (Aaah!)
Ma ‘ba ma asi mi dria (Ale ma ku.)
‘Dini ku, ‘dini ku (Iku ma!)”
[VERSE ONE:]
Ayikoru ma le mi-i ‘do,
‘Ba azi nduni mani leleni yo.
Alete asiki ama aku mibe ‘do.
Ama nenga matamba mibe ra.
Mani cera mavu mali tu yo,
Te tualu ama nga mali isu ra yo.
‘Badi leta mani miniri fudrici tu,
A'dusikuni mi onyiru tu, alatararu, inzitaru,
Ani alete mi ma okuru
[CHORUS:]
[VERSE TWO:]
Ayikoru, you are my heart, you can be sure that am truly yours.
When you’re around, I feel so good.
Together, me and you can make a good good couple.
Ayikoru, you are my heart, you can be sure that am truly yours.
When you’re around, nothing goes wrong.
Together, me and you can make a good good couple.
[HOOK:]
Watch me now everybody (Body), sample them Mr. Deejay (Deejay). Mr. Deej’ yongeza muliro, Mr. Deej’ yongeza muliro (Wulira), Mr. Deej’ yongeza muliro. Muliro, muliro, muliro.
[INSTRUMENTAL:]
(Adhu?)
[CHORUS:]
[Repeat VERSE ONE, CHORUS, VERSE TWO, and HOOK:]
[Repeat CHORUS thrice:]
“BA AKOSI” is a soulful master-piece [I would vote it as the Best West Nile Song (Category yet to be introduced) at the PAM Awards] about a homeless man lamenting that he has no relatives and wonders where the good Lugbara are. In Lugbara Culture, it was the duty of families to take care of destitutes through a unique cultural system called “Amadingo”, where the rich look after the poor and therefore everyone in the tribe is given attention. You will probably find such a culture in Arab communities where for instance in Dubai, no beggars are allowed on the street … (4:33 mins)
[INTRO:]
Lugbara ala emi ngoa ya, Lugbara ala emi ngoa ya?
[CHORUS:]
Ma do mani drici ‘ba akosi do yo, wowo (Aa aa ah!)
Ma do mani drici ‘ba akosi do yo, ma amvi la (Mamu ri ngoa ya?)
Ma do mani drici ‘ba akosi do yo, wowo (Aa aa ah!)
Ma do mani drici ‘ba akosi do yo, ma ati la (Mamu ri ngoa ya?)
[VERSE ONE:]
Ma aga andra muke muzo Senior-a
Te ‘ba azi ma fees ofepi yo ya.
Ako dri Arua, amu Kampala ‘dale, te ‘bazi mani oazu yo ya.
Mo‘do la nzila ma dria ‘ba azaza le, a'dusikuni aku mani lazu yo ya.
Polisi biki ma, jiki ma aruju-a, te ‘ba azi imupi ma nepi yo ya.
Meca azoru, ‘ba jima arojo-a, te ‘ba azi ma agapi tepi yo ya.
Ojo piri deki ma ‘do yo (Ba madri imi ngoa ya?)
[CHORUS:]
[VERSE TWO:
Nyaku 'di ma dria, oazu bakokoru ‘bala ‘doni ya.
Malu mani drici a’dusi ojo azini, iki e'yoru.
Mungu la, mi ari dri ma, kiri kiri, iko ama aza!
Mungu la ‘do, mi ari dri ma fo, kiri kiri, ma owu mivu ya.
Nyaku 'di ma dria ojo fila ojo misi.
Yehova la, kiri kiri, idri ma nga lira.
Iko ama aza ya, ah ah mama!
[CHORUS:]
[INSTRUMENTAL:]
[VERSE ONE:]
[HOOK:]
Lugbara ala imi ngoa ya (Aa aa ah!)?
Lugbara ala imi ngoa yo (Ma mu ri ngwa ya?)
Lugbara ala emi ngoa ya? Kiri kiri (Aa aa ah!) Iku ma ku!
Lugbara ala emi ngoa ya, wululu (Ma mu ri ngoa ya?) Iku ma ku!
Nyaku 'di ma dria, oazu bakokoru (Aa aa ah!), ‘bala ‘doni ya.
Lugbara ala emi ngoa ya (Ma mu ri ngoa ya?)
Lugbara ala emi ngoa yo? Oh! (Aa aa ah!)
Lugbara ala emi ngoa ya, (Ma mu ri ngoa ya?) Iku ma ku!
Lugbara ala emi ngoa ya, wululu (Aa aa ah!) Eku ma ku!
“MOVE YO’ BODY” virtually takes you to the dance hall club. Arua, the capital of the Lugbara has a very vibrant night life. If this song does not make you move, you seriously need to groove up to the Arua level. The beats are seductive and the lyrical rhythm is hotter than fire. I did not know that Kennedy could perform both rap and reggae-ton until I heard this gem … (4:39 mins)
[INTRO:]
Biri biri, biri biri biri by, J.M. Kennedy on the mic
Biri biri, biri biri biri by, bad man ragga-muffin on the mic
[HOOK:]
Move yo’ body, body
Move yo’ body, body, body
Move yo’ body, body
Move yo’ body, wen U hear me. Movin’ d’ body, body
Movin’ d’body, body, body
Movin’ d’body, body
Movin’ d’body, watcha!
If you like it, let me see yo’ hands up, and everybody say Whoa (Whoa!)
If you like it let me see yo’ body move and everybody say Yeh (Yeh!)
[CHORUS (Kennedy in brackets):]
When I hear this music (Give 2 dem, give 2 dem!),
My body feels like movin’ (Aha aha!)
When I hear this music, I feel like dancing then (Move yo’ body now!)
I feel like dancing
(Shake yo’ body now, move yo’ body now, shake yo’ body now) Baby.
When I hear this music (Give 2 dem, give 2 dem!),
My body feels like movin’ (Aha aha!)
When I hear this music, I feel like shaking (Move yo’ body now!) my body
(Shake yo’ body now) Like Shaking (Move yo’ body now, shake yo’ body now) Baby.
[VERSE ONE:]
Dangerous, serious, yu neva coulda dance.
Everybody in the club, let me see yo’ body move!
Ragga music so nice, ragga muzik so sweet, ahhh!
Jump and dance, listen 2 the ragga beats.
Any tym yu hear the muzik, everybody wanna move
So yu move it 2 the left and I move it 2 the rite, eh ehh!
Move yo’ body, body
Move yo’ body, body, body
Move yo’ body, body
Move yo’ body, wen U hear me. Movin’ d’ body, body
Movin’ d’body, body, body
Movin’ d’body, body
Movin’ d’body, watcha!
[CHORUS:]
[VERSE TWO:]
United we stand, and divided we fall.
People of the world, we have to put our hands together.
Together we are one, we are one family. Africans, Europeans, we are no enemies.
We gat to live together in a one harmony; support our music in a world unity
African connection is the way forward to go,
All that we need is support our own.
Global connection is the way forward to go,
Africans, Europeans, Americans, we are one, we are one.
[CHORUS:]
[VERSE ONE & CHORUS:]
[HOOK:]
If you like it, let me see yo’ hands up and everybody say Yeh (Yeh!)
If you like it, let me see yo’ body move and everybody say whoa (Whoa!)
If you like it let me see yo hands up and everybody say Whoa, whoa, whoa
(Whoa whoa whoa!)
[CHORUS:]
The song “LUGBARA” calls on all Lugbara to be proud of their traditional culture and shun behaving like urban tribes-mates who claim to know only Luganda; these drifters are referred to as ‘Lugbara Side Bs’ among Lugbara family circles… (4:23 mins)
[INSTRUMENTAL:]
[VERSE ONE:]
Mani aciria amve ‘dale,
Ma osu ‘ba ki oma suru si afusi.
Buganda ki surusi afusi,
‘Ba'di Acholi ki ma suru si afusi.
Lugbara la, anziki ama mile!
Andreku ‘ba nga ama angu pa de,
Akiri gbe de, mali gbe de,
Asizu, ama ‘du nga acoru.
Oazu ocoru amani muke ya? Suru Lugbara la ama omidri ama!
Oazu ocoru ena amani muke ya? Suru Lugbara la ye ama omidri ama!
[CHORUS:]
(Lediyo) Lugbara ala imi a’du te ya?
(Lediyo) Ayiko nde emi suru si ku a’dusi ya? (Suru ni avi lediyo)
Vurra ala ye emi a’du te ya? (Lediyo)
Afu nde emi suru si ku a’dusi ya? (Ti ni mu avi lediyo)
Ayivu la ye emi a’du te ya (Lediyo)
Ayiko nde emi suru si ku a’dusi ya? (Suru ni avi lediyo)
Maracha la ye emi a’du te ya (Lediyo)
Afu nde emi suru si ku a’dusi ya? (Ti ni mu avi lediyo)
Terego la ye emi a’du te ya? (Lediyo)
Ayiko nde emi surusi ku a’dusi ya? (Suru ni avi lediyo)
Aringa la ye emi a’du te ya?
[VERSE TWO:]
Ani cera emi azi eleki Luganda nze-i.
‘Ba'di iri zi ‘Ngoni?’, iri jo ‘Simanyi, Tewali, Ogamba Ki?’
Ma adripi, aazu Lugbararu eri izataru ya?
Suru Lugbara la, aledri ama zi: Aleki suru amadri ku a’dusi?
Suru Lugbara la, aledri ama zi: Aleki ti ‘ba azi dri ki a’dusi?
Suru Lugbara la, aledri ama zi: Aleki ama adripi ku a’dusi ya aaah?
[CHORUS:]
[VERSE THREE:]
Ani cera emi aziri ileki Luganda nze-i, muke ituki imia nga.
Ma adripi, idri le Lugbara ongo tu ra, mi ise mi maru ‘dua, atuki ama nga!
Yakubu la, mi ajimani ndere, mi agbe mani cere! Yakubu la ‘do, mi aji mani ndere,
Amuki ani ama Lugbara ongo ‘do tu ani.
Yakubu la ‘do, mi agbe mani cere, eh! Mi aji mani ndere, eh!
Yakubu la ‘do, mi agbe mani cere! [SOMEONE ULULATES]
[HALF CHORUS:]
Lediyo (Lediyo) Lugbara ala imi a’du te ya? (Lugbara lediyo)
Ayiko nde emi suru si ku a’dusi ya? (Suru ni avi lediyo)
Vurra ala ye emi a’du te ya? (‘Ba'di Lugbara lediyo) (Lediyo)
Afu nde emi suru si ku a’dusi ya? (Ti ni mu avi lediyo)
Ayivu la ye emi a’du te ya (Lediyo)
Ayiko nde emi suru si ku a’dusi ya? (Lediyo) (Suru ni avi lediyo) (Oh!)
[INSTRUMENTAL:]
[VERSE THREE without Ululating:]
[CHORUS fades before end:]
“OH MAMA” calls on all parents to be there for their GOD-given children… (4:46 mins)
[Whistle blows then INSTRUMENTAL:]
[CHORUS in Swahili:]
Oh mama, please mama! Watoto wetu wana liya, wana kutaka nyumbani.
Oh baba, please baba! Watoto wetu wana liya, wana kutaka nyumbani.
[VERSE ONE:]
Ma adripi, ma adripi la. Mi ari dri ma! Anzi midri iki aci drici kile ima ati ni yo le.
Bongo yo, nyaka yo, school fees yo.
Akwa, akwa 'dale mi ‘yo sende yo. Te mi osu amve 'dale mivu sende ci.
Imi ra n(y)a kabisa.
Omu osi amve, ‘deri akua ‘dale sabuni yo,
Deri akua ‘dale a’ii yo
Deri akua ‘dale sukariyo
Deri akua ‘dale majani yo
Ma adripi, mi fi acisi, mi nga anzi midri ma ti ja ceni.
[CHORUS:]
[VERSE TWO:]
Aki ya Mungu, ma amvupi la. Kiri kiri mi ari dri ma!
Aki ya Mungu, ma amvupi la. Kiri kiri, mi ari dri ma!
Anzi midri ki aci drici kile ima andri ni yo le.
Leta yo, alata yo, ayiko yo.
Oru andra, oru andra, mi aci a’du nda ya?
Anzi ma aza aga mini ku a’dusi ya?
Oku la, oru andra, oru andra, mi aci a’du nda ya?
‘Ba'di agu aza aga mini ku a’dusi ya?
'Dale mi-i, dele mi-i. Azi midriri ja mini te a’dusi ya?
Oku azi midri anzi ma tambazo, aku tambazo, ago tambazo?
Temi aci 'dale, ago ojo jamini 'bo ya? Mi aci 'dale, aku ojo jamini 'bo ya, aah?
Anyway!
[CHORUS & INSTRUMENTAL:]
[VERSE THREE:]
Mungu dri midri drileba fe anzi isuzu ra, kiri kiri, imba emata muke fo.
Ani cera alio ci tandi, te wereari ife anzi ni ci.
Ada ada ‘ba'di alio ci tandi, te werearisi ipe anzi ma ti sukulu-a.
Deejay Ronnie, I need a witness. All the deejays, I need a witness.
Spread the news, guys on the radio!
Let them know that I am a Northern guy, ah! Western guy, ah! A champion guy, ah!
J.M. Kennedy. A Northern guy, ah! Western guy, ah! A champion guy, ah!
J.M. Kennedy, I!
[Kennedy Speaking:]
To all the deejays, keep the fire burning!
[CHORUS:]
[Sing BACKGROUND VERSE with CHORUS thrice:]
Mungu dri midri drileba fe anzi isuzu ra, kiri kiri, imba ema ta muke fo)
[ENDING:]
Anyway!
“MUNGU SI” highlights the time tested principle that “Anything is possible through GOD”, He is the oneway to true happiness, wealth and fulfillment. Kennedy recommends that instead of crying, ask GOD for help … (4:52 mins)
[INSTRUMENTAL then INTRO:]
Wololo,‘ba'di wolele! ‘Ba'di la, mi ayiko yo a'dusi ya?
[CHORUS:]
Mi owu a’dusi ya? Izi Mungu ni 'bo ya? Eh!
Katro adre ewaru ngoni ti, ojo lu Mungu si.
Mi owu a’dusi ya, ma adripi la? Izi Mungu ni 'bo ya? Eh!
Katro adre ewaru ngoni ti, ojo lu Mungu si.
Mi owu a’dusi ya? Izi Mungu ni 'bo ya? Eh!
Katro adre ewaru ngoni ti, ojo lu Mungu si.
Mi owu a’dusi ya? Izi Mungu ni 'bo ya?
Katro adre ewaru ngoni ti, ojo lu Mungu si.
[VERSE ONE:]
Katro alio ni ti, katro azoni ti, katro ‘ba akoni ti, izi Mungu ma ti-a!
Katro alio ni ti, katro azoni ti, katro ‘ba akoni ti, izi Mungu ma ti-a!
Ondua akoni ya, fees akoni ya, azi akoni ya? Mungu ni fe ra.
Ondua akoni ya, fees akoni ya, azi akoni ya? Mungu ni fe ra.
[CHORUS:]
[VERSE TWO:]
Bongo akoni ya, nyaka akoni ya, jo akoni ya, izi Mungu ma ti-a.
Bongo akoni ya, nyaka akoni ya, jo akoni ya, izi Mungu ma ti-a.
Oku akoni ya, agu akoni ya, mva akoni ya, Mungu ni fe ra.
Oku akoni ya, agu akoni ya, mva akoni ya, Mungu ni fe ra.
[CHORUS:]
[J.M. Kennedy speaking:]
Ma adripi, azini ma amvupi. Imi ma asi ni ora a’du ‘yo si?
Buku Mungu ni Matayo Chapter 6 (azia),
vasi 25 (kali iri drini towi) chazu pere 33 (kali na drini na)
‘yo kini, “Mi ma ai okoni suru Mungu dri, e’yo dria ni nga ovu ezaru midri…”
[CHORUS:]
[INSTRUMENTAL till fade]
“DON’T WORRY” is a hope-inspiring slow-jam. Its message is simply: “Don’t worry, be happy and have hope; GOD cares” … (3:58 mins)
[INTRO RAP:]
Now this one is dedicated to everyone, […Complicated patois-mumbling follows…]
Oh why, why, why, why, why, why? Oh why, oh why, O LORD have mercy!
[CHORUS in Lugbara:]
Don’t worry, have hope! Say a prayer, GOD will care.
Don’t worry, have hope! Say a prayer, GOD will care.
Mi ora ku, mi aa asi teza be. Izi Mungu, Mungu ni nga fe ra.
Mi ora ku, mi aa asi teza be. Izi Mungu, Mungu ni nga fe ra.
[VERSE ONE:]
Many times in your lives, you’ll be faced with some,
Difficult situations and you don’t know what to do.
It might be poverty, it might be adversity.
Even in your valley of death, never lose hope.
Humble yourself to Jehovah in prayer,
One day he will make you rise.
But keep on asking, keep on knocking, keep on seeking,
One day you will find, you will find.
[CHORUS in Swahili:]
Don’t worry, have hope! Say a prayer, GOD will care.
Don’t worry, have hope! Say a prayer, GOD will care.
Osi jali, kuwa na matu maini. Wamba Mungu, ata kuwokowa
Osi jali, kuwa na matu maini. Wamba Mungu, ata kuwokowa
[VERSE TWO:]
You really don’t know what will happen tomorrow.
Stop worrying about it, concentrate on today.
You better live your life, one day at a time.
Dry your tears, be honest, be happy with what you have.
‘Cause you’ll never worry away the problems that you have.
The best you can do - persevere patiently.
You’ll never worry away the problems that you have,
the best you can do is to persevere patiently!
[CHORUS in Lugbara:]
[INSTRUMENTAL:]
[VERSE THREE:]
Why do you worry when the Power of Prayer is yours?
To move the mountains and to open the doors
The struggle and strength, growing tired and old
The hand that’s offered, you refuse to hold.
You go on worrying your way through life,
Instead of learning how to trust and prosper
Keep on asking, keep on knocking.
Keep on seeking, one day you will find, you will find.
Oh why, why, why, why, why, why? Oh why, oh why, O LORD have mercy!
[HOOK:]
Show them style, show them style, show them style. Come on, come on!
Show them style, show them style, show them style. Mi ora ku yo!
Show them style, show them style, show them style. Come on, come on!
Show them style, show them style, show them style. Mi ora ku yo!
[Repeat Lugbara CHORUS twice:]
[Still under Construction]
In “AYIKORU”, Kennedy depicts a desperate (though broke) young man begging a beautiful, honorable girl to marry him. Unfortunately, she is not interested. I love this song not only because of the girl’s name but also the boy’s struggle; every man goes through something similar – She might say ‘No’ when she actually means ‘Wait, I have a boyfriend but have to dump him first. You make me blush a little but better get the money or forget it, ha ha ha! Now I gatcha’ … (4:07 mins)
[HOOK in Luganda:]
Watch me now everybody (Body), sample them Mr. Deejay (Deejay). Mr. Deej’ yongeza muliro, Mr. Deej’ yongeza muliro (Wulira), Mr. Deej’ yongeza muliro. Muliro, muliro, muliro.
[CHORUS in Lugbara:]
Ayikoru la, mi ari dri ma! (Adhu?)
Malemi ma okuru (Aaah!)
Ma ‘ba ma asi mi dria (Ale ma ku.)
‘Dini ku, ‘dini ku (Iku ma!)”
Ayikoru la, mi ari dri ma! (Adhu?)
Malemi ma okuru (Aaah!)
Ma ‘ba ma asi mi dria (Ale ma ku.)
‘Dini ku, ‘dini ku (Iku ma!)”
[VERSE ONE:]
Ayikoru ma le mi-i ‘do,
‘Ba azi nduni mani leleni yo.
Alete asiki ama aku mibe ‘do.
Ama nenga matamba mibe ra.
Mani cera mavu mali tu yo,
Te tualu ama nga mali isu ra yo.
‘Badi leta mani miniri fudrici tu,
A'dusikuni mi onyiru tu, alatararu, inzitaru,
Ani alete mi ma okuru
[CHORUS:]
[VERSE TWO:]
Ayikoru, you are my heart, you can be sure that am truly yours.
When you’re around, I feel so good.
Together, me and you can make a good good couple.
Ayikoru, you are my heart, you can be sure that am truly yours.
When you’re around, nothing goes wrong.
Together, me and you can make a good good couple.
[HOOK:]
Watch me now everybody (Body), sample them Mr. Deejay (Deejay). Mr. Deej’ yongeza muliro, Mr. Deej’ yongeza muliro (Wulira), Mr. Deej’ yongeza muliro. Muliro, muliro, muliro.
[INSTRUMENTAL:]
(Adhu?)
[CHORUS:]
[Repeat VERSE ONE, CHORUS, VERSE TWO, and HOOK:]
[Repeat CHORUS thrice:]
“BA AKOSI” is a soulful master-piece [I would vote it as the Best West Nile Song (Category yet to be introduced) at the PAM Awards] about a homeless man lamenting that he has no relatives and wonders where the good Lugbara are. In Lugbara Culture, it was the duty of families to take care of destitutes through a unique cultural system called “Amadingo”, where the rich look after the poor and therefore everyone in the tribe is given attention. You will probably find such a culture in Arab communities where for instance in Dubai, no beggars are allowed on the street … (4:33 mins)
[INTRO:]
Lugbara ala emi ngoa ya, Lugbara ala emi ngoa ya?
[CHORUS:]
Ma do mani drici ‘ba akosi do yo, wowo (Aa aa ah!)
Ma do mani drici ‘ba akosi do yo, ma amvi la (Mamu ri ngoa ya?)
Ma do mani drici ‘ba akosi do yo, wowo (Aa aa ah!)
Ma do mani drici ‘ba akosi do yo, ma ati la (Mamu ri ngoa ya?)
[VERSE ONE:]
Ma aga andra muke muzo Senior-a
Te ‘ba azi ma fees ofepi yo ya.
Ako dri Arua, amu Kampala ‘dale, te ‘bazi mani oazu yo ya.
Mo‘do la nzila ma dria ‘ba azaza le, a'dusikuni aku mani lazu yo ya.
Polisi biki ma, jiki ma aruju-a, te ‘ba azi imupi ma nepi yo ya.
Meca azoru, ‘ba jima arojo-a, te ‘ba azi ma agapi tepi yo ya.
Ojo piri deki ma ‘do yo (Ba madri imi ngoa ya?)
[CHORUS:]
[VERSE TWO:
Nyaku 'di ma dria, oazu bakokoru ‘bala ‘doni ya.
Malu mani drici a’dusi ojo azini, iki e'yoru.
Mungu la, mi ari dri ma, kiri kiri, iko ama aza!
Mungu la ‘do, mi ari dri ma fo, kiri kiri, ma owu mivu ya.
Nyaku 'di ma dria ojo fila ojo misi.
Yehova la, kiri kiri, idri ma nga lira.
Iko ama aza ya, ah ah mama!
[CHORUS:]
[INSTRUMENTAL:]
[VERSE ONE:]
[HOOK:]
Lugbara ala imi ngoa ya (Aa aa ah!)?
Lugbara ala imi ngoa yo (Ma mu ri ngwa ya?)
Lugbara ala emi ngoa ya? Kiri kiri (Aa aa ah!) Iku ma ku!
Lugbara ala emi ngoa ya, wululu (Ma mu ri ngoa ya?) Iku ma ku!
Nyaku 'di ma dria, oazu bakokoru (Aa aa ah!), ‘bala ‘doni ya.
Lugbara ala emi ngoa ya (Ma mu ri ngoa ya?)
Lugbara ala emi ngoa yo? Oh! (Aa aa ah!)
Lugbara ala emi ngoa ya, (Ma mu ri ngoa ya?) Iku ma ku!
Lugbara ala emi ngoa ya, wululu (Aa aa ah!) Eku ma ku!
“MOVE YO’ BODY” virtually takes you to the dance hall club. Arua, the capital of the Lugbara has a very vibrant night life. If this song does not make you move, you seriously need to groove up to the Arua level. The beats are seductive and the lyrical rhythm is hotter than fire. I did not know that Kennedy could perform both rap and reggae-ton until I heard this gem … (4:39 mins)
[INTRO:]
Biri biri, biri biri biri by, J.M. Kennedy on the mic
Biri biri, biri biri biri by, bad man ragga-muffin on the mic
[HOOK:]
Move yo’ body, body
Move yo’ body, body, body
Move yo’ body, body
Move yo’ body, wen U hear me. Movin’ d’ body, body
Movin’ d’body, body, body
Movin’ d’body, body
Movin’ d’body, watcha!
If you like it, let me see yo’ hands up, and everybody say Whoa (Whoa!)
If you like it let me see yo’ body move and everybody say Yeh (Yeh!)
[CHORUS (Kennedy in brackets):]
When I hear this music (Give 2 dem, give 2 dem!),
My body feels like movin’ (Aha aha!)
When I hear this music, I feel like dancing then (Move yo’ body now!)
I feel like dancing
(Shake yo’ body now, move yo’ body now, shake yo’ body now) Baby.
When I hear this music (Give 2 dem, give 2 dem!),
My body feels like movin’ (Aha aha!)
When I hear this music, I feel like shaking (Move yo’ body now!) my body
(Shake yo’ body now) Like Shaking (Move yo’ body now, shake yo’ body now) Baby.
[VERSE ONE:]
Dangerous, serious, yu neva coulda dance.
Everybody in the club, let me see yo’ body move!
Ragga music so nice, ragga muzik so sweet, ahhh!
Jump and dance, listen 2 the ragga beats.
Any tym yu hear the muzik, everybody wanna move
So yu move it 2 the left and I move it 2 the rite, eh ehh!
Move yo’ body, body
Move yo’ body, body, body
Move yo’ body, body
Move yo’ body, wen U hear me. Movin’ d’ body, body
Movin’ d’body, body, body
Movin’ d’body, body
Movin’ d’body, watcha!
[CHORUS:]
[VERSE TWO:]
United we stand, and divided we fall.
People of the world, we have to put our hands together.
Together we are one, we are one family. Africans, Europeans, we are no enemies.
We gat to live together in a one harmony; support our music in a world unity
African connection is the way forward to go,
All that we need is support our own.
Global connection is the way forward to go,
Africans, Europeans, Americans, we are one, we are one.
[CHORUS:]
[VERSE ONE & CHORUS:]
[HOOK:]
If you like it, let me see yo’ hands up and everybody say Yeh (Yeh!)
If you like it, let me see yo’ body move and everybody say whoa (Whoa!)
If you like it let me see yo hands up and everybody say Whoa, whoa, whoa
(Whoa whoa whoa!)
[CHORUS:]
The song “LUGBARA” calls on all Lugbara to be proud of their traditional culture and shun behaving like urban tribes-mates who claim to know only Luganda; these drifters are referred to as ‘Lugbara Side Bs’ among Lugbara family circles… (4:23 mins)
[INSTRUMENTAL:]
[VERSE ONE:]
Mani aciria amve ‘dale,
Ma osu ‘ba ki oma suru si afusi.
Buganda ki surusi afusi,
‘Ba'di Acholi ki ma suru si afusi.
Lugbara la, anziki ama mile!
Andreku ‘ba nga ama angu pa de,
Akiri gbe de, mali gbe de,
Asizu, ama ‘du nga acoru.
Oazu ocoru amani muke ya? Suru Lugbara la ama omidri ama!
Oazu ocoru ena amani muke ya? Suru Lugbara la ye ama omidri ama!
[CHORUS:]
(Lediyo) Lugbara ala imi a’du te ya?
(Lediyo) Ayiko nde emi suru si ku a’dusi ya? (Suru ni avi lediyo)
Vurra ala ye emi a’du te ya? (Lediyo)
Afu nde emi suru si ku a’dusi ya? (Ti ni mu avi lediyo)
Ayivu la ye emi a’du te ya (Lediyo)
Ayiko nde emi suru si ku a’dusi ya? (Suru ni avi lediyo)
Maracha la ye emi a’du te ya (Lediyo)
Afu nde emi suru si ku a’dusi ya? (Ti ni mu avi lediyo)
Terego la ye emi a’du te ya? (Lediyo)
Ayiko nde emi surusi ku a’dusi ya? (Suru ni avi lediyo)
Aringa la ye emi a’du te ya?
[VERSE TWO:]
Ani cera emi azi eleki Luganda nze-i.
‘Ba'di iri zi ‘Ngoni?’, iri jo ‘Simanyi, Tewali, Ogamba Ki?’
Ma adripi, aazu Lugbararu eri izataru ya?
Suru Lugbara la, aledri ama zi: Aleki suru amadri ku a’dusi?
Suru Lugbara la, aledri ama zi: Aleki ti ‘ba azi dri ki a’dusi?
Suru Lugbara la, aledri ama zi: Aleki ama adripi ku a’dusi ya aaah?
[CHORUS:]
[VERSE THREE:]
Ani cera emi aziri ileki Luganda nze-i, muke ituki imia nga.
Ma adripi, idri le Lugbara ongo tu ra, mi ise mi maru ‘dua, atuki ama nga!
Yakubu la, mi ajimani ndere, mi agbe mani cere! Yakubu la ‘do, mi aji mani ndere,
Amuki ani ama Lugbara ongo ‘do tu ani.
Yakubu la ‘do, mi agbe mani cere, eh! Mi aji mani ndere, eh!
Yakubu la ‘do, mi agbe mani cere! [SOMEONE ULULATES]
[HALF CHORUS:]
Lediyo (Lediyo) Lugbara ala imi a’du te ya? (Lugbara lediyo)
Ayiko nde emi suru si ku a’dusi ya? (Suru ni avi lediyo)
Vurra ala ye emi a’du te ya? (‘Ba'di Lugbara lediyo) (Lediyo)
Afu nde emi suru si ku a’dusi ya? (Ti ni mu avi lediyo)
Ayivu la ye emi a’du te ya (Lediyo)
Ayiko nde emi suru si ku a’dusi ya? (Lediyo) (Suru ni avi lediyo) (Oh!)
[INSTRUMENTAL:]
[VERSE THREE without Ululating:]
[CHORUS fades before end:]
“OH MAMA” calls on all parents to be there for their GOD-given children… (4:46 mins)
[Whistle blows then INSTRUMENTAL:]
[CHORUS in Swahili:]
Oh mama, please mama! Watoto wetu wana liya, wana kutaka nyumbani.
Oh baba, please baba! Watoto wetu wana liya, wana kutaka nyumbani.
[VERSE ONE:]
Ma adripi, ma adripi la. Mi ari dri ma! Anzi midri iki aci drici kile ima ati ni yo le.
Bongo yo, nyaka yo, school fees yo.
Akwa, akwa 'dale mi ‘yo sende yo. Te mi osu amve 'dale mivu sende ci.
Imi ra n(y)a kabisa.
Omu osi amve, ‘deri akua ‘dale sabuni yo,
Deri akua ‘dale a’ii yo
Deri akua ‘dale sukariyo
Deri akua ‘dale majani yo
Ma adripi, mi fi acisi, mi nga anzi midri ma ti ja ceni.
[CHORUS:]
[VERSE TWO:]
Aki ya Mungu, ma amvupi la. Kiri kiri mi ari dri ma!
Aki ya Mungu, ma amvupi la. Kiri kiri, mi ari dri ma!
Anzi midri ki aci drici kile ima andri ni yo le.
Leta yo, alata yo, ayiko yo.
Oru andra, oru andra, mi aci a’du nda ya?
Anzi ma aza aga mini ku a’dusi ya?
Oku la, oru andra, oru andra, mi aci a’du nda ya?
‘Ba'di agu aza aga mini ku a’dusi ya?
'Dale mi-i, dele mi-i. Azi midriri ja mini te a’dusi ya?
Oku azi midri anzi ma tambazo, aku tambazo, ago tambazo?
Temi aci 'dale, ago ojo jamini 'bo ya? Mi aci 'dale, aku ojo jamini 'bo ya, aah?
Anyway!
[CHORUS & INSTRUMENTAL:]
[VERSE THREE:]
Mungu dri midri drileba fe anzi isuzu ra, kiri kiri, imba emata muke fo.
Ani cera alio ci tandi, te wereari ife anzi ni ci.
Ada ada ‘ba'di alio ci tandi, te werearisi ipe anzi ma ti sukulu-a.
Deejay Ronnie, I need a witness. All the deejays, I need a witness.
Spread the news, guys on the radio!
Let them know that I am a Northern guy, ah! Western guy, ah! A champion guy, ah!
J.M. Kennedy. A Northern guy, ah! Western guy, ah! A champion guy, ah!
J.M. Kennedy, I!
[Kennedy Speaking:]
To all the deejays, keep the fire burning!
[CHORUS:]
[Sing BACKGROUND VERSE with CHORUS thrice:]
Mungu dri midri drileba fe anzi isuzu ra, kiri kiri, imba ema ta muke fo)
[ENDING:]
Anyway!
“MUNGU SI” highlights the time tested principle that “Anything is possible through GOD”, He is the oneway to true happiness, wealth and fulfillment. Kennedy recommends that instead of crying, ask GOD for help … (4:52 mins)
[INSTRUMENTAL then INTRO:]
Wololo,‘ba'di wolele! ‘Ba'di la, mi ayiko yo a'dusi ya?
[CHORUS:]
Mi owu a’dusi ya? Izi Mungu ni 'bo ya? Eh!
Katro adre ewaru ngoni ti, ojo lu Mungu si.
Mi owu a’dusi ya, ma adripi la? Izi Mungu ni 'bo ya? Eh!
Katro adre ewaru ngoni ti, ojo lu Mungu si.
Mi owu a’dusi ya? Izi Mungu ni 'bo ya? Eh!
Katro adre ewaru ngoni ti, ojo lu Mungu si.
Mi owu a’dusi ya? Izi Mungu ni 'bo ya?
Katro adre ewaru ngoni ti, ojo lu Mungu si.
[VERSE ONE:]
Katro alio ni ti, katro azoni ti, katro ‘ba akoni ti, izi Mungu ma ti-a!
Katro alio ni ti, katro azoni ti, katro ‘ba akoni ti, izi Mungu ma ti-a!
Ondua akoni ya, fees akoni ya, azi akoni ya? Mungu ni fe ra.
Ondua akoni ya, fees akoni ya, azi akoni ya? Mungu ni fe ra.
[CHORUS:]
[VERSE TWO:]
Bongo akoni ya, nyaka akoni ya, jo akoni ya, izi Mungu ma ti-a.
Bongo akoni ya, nyaka akoni ya, jo akoni ya, izi Mungu ma ti-a.
Oku akoni ya, agu akoni ya, mva akoni ya, Mungu ni fe ra.
Oku akoni ya, agu akoni ya, mva akoni ya, Mungu ni fe ra.
[CHORUS:]
[J.M. Kennedy speaking:]
Ma adripi, azini ma amvupi. Imi ma asi ni ora a’du ‘yo si?
Buku Mungu ni Matayo Chapter 6 (azia),
vasi 25 (kali iri drini towi) chazu pere 33 (kali na drini na)
‘yo kini, “Mi ma ai okoni suru Mungu dri, e’yo dria ni nga ovu ezaru midri…”
[CHORUS:]
[INSTRUMENTAL till fade]
“DON’T WORRY” is a hope-inspiring slow-jam. Its message is simply: “Don’t worry, be happy and have hope; GOD cares” … (3:58 mins)
[INTRO RAP:]
Now this one is dedicated to everyone, […Complicated patois-mumbling follows…]
Oh why, why, why, why, why, why? Oh why, oh why, O LORD have mercy!
[CHORUS in Lugbara:]
Don’t worry, have hope! Say a prayer, GOD will care.
Don’t worry, have hope! Say a prayer, GOD will care.
Mi ora ku, mi aa asi teza be. Izi Mungu, Mungu ni nga fe ra.
Mi ora ku, mi aa asi teza be. Izi Mungu, Mungu ni nga fe ra.
[VERSE ONE:]
Many times in your lives, you’ll be faced with some,
Difficult situations and you don’t know what to do.
It might be poverty, it might be adversity.
Even in your valley of death, never lose hope.
Humble yourself to Jehovah in prayer,
One day he will make you rise.
But keep on asking, keep on knocking, keep on seeking,
One day you will find, you will find.
[CHORUS in Swahili:]
Don’t worry, have hope! Say a prayer, GOD will care.
Don’t worry, have hope! Say a prayer, GOD will care.
Osi jali, kuwa na matu maini. Wamba Mungu, ata kuwokowa
Osi jali, kuwa na matu maini. Wamba Mungu, ata kuwokowa
[VERSE TWO:]
You really don’t know what will happen tomorrow.
Stop worrying about it, concentrate on today.
You better live your life, one day at a time.
Dry your tears, be honest, be happy with what you have.
‘Cause you’ll never worry away the problems that you have.
The best you can do - persevere patiently.
You’ll never worry away the problems that you have,
the best you can do is to persevere patiently!
[CHORUS in Lugbara:]
[INSTRUMENTAL:]
[VERSE THREE:]
Why do you worry when the Power of Prayer is yours?
To move the mountains and to open the doors
The struggle and strength, growing tired and old
The hand that’s offered, you refuse to hold.
You go on worrying your way through life,
Instead of learning how to trust and prosper
Keep on asking, keep on knocking.
Keep on seeking, one day you will find, you will find.
Oh why, why, why, why, why, why? Oh why, oh why, O LORD have mercy!
[HOOK:]
Show them style, show them style, show them style. Come on, come on!
Show them style, show them style, show them style. Mi ora ku yo!
Show them style, show them style, show them style. Come on, come on!
Show them style, show them style, show them style. Mi ora ku yo!
[Repeat Lugbara CHORUS twice:]
[Still under Construction]
"Alio Madririsi" Song Lyrics
"Alio Madririsi" (meaning ‘Because of my Poverty’) is an 11 minute song by BLACK TROUBLE, preferably enjoyed more if performed at a large concert, about how the world looks at poor and rich people. To the singer, a poor innocent man like himself may suffer injustice and mockery but he is happier because of peace of mind at night…Meanwhile, the rich criminal man has to be weary of gold digging friends and thugs who may plan to rob or kill him. It’s basically a feel good song for those who have to hussle to barely make it through the day. You can join the dance at the end even if life is easy for you…
[INTRO/ VERSE ONE]
Nyaku ‘do ma ‘dria, ika a’dre alio ni, a’di ni mi ne, oco neta ba
Azi’di ki ‘do gu misi gugwe abari bongo ni ocezuru mi rua teke tekerisi
Ba fe mini inzita bani fe ba azi dini le alua ni ku
Desi ama ba a’daru ‘di, ama mu ngole ya?
[SPEAKING]
“Nyaku ezaru bo ada.”
[VERSE TWO]
Ama alio ru nyaku ‘do ma ‘dria, ama a chandi ma alia
Baka ama ji courti’a agu tajiri ru be
Ba ce nira ma’i ri, me eza e’yo kuri ro
Milu ne tajiri ni sende nje fe judge dri
Mata innocent ri ba ma ba aru jua
Tajiri ta e’yo eza pi ri ba ‘ri ku ja
[SPEAKING]
“We human beings are now after money but not the truth, making the poor innocent to suffer but not the criminal rich to escape the trouble…Ah, nyaku ezaru bo. Sende eca ‘di opii nyaku aruori ni.”
[VERSE THREE]
Nyaku ‘do ma dria, eka a’dre tajiri ni, agu ki geriko nda mi fuzu te
Azidi ki ‘do le agoyiba mi be’o, abari ma esuki afa midri di nya teke teke beni
Mima eca alioru, ba ma e’ ‘do gu misi gu gu. Alioni mi fu ‘do…
Aaah! Kyo kami sepia Moses
[TRANSITION – FASTER BEAT: Man and Woman sing CHORUS]
Alio madririsi ba ki ma gugu, ma e’ ngonia?
Ekile alio madri ndedi nyaku ‘do ma ‘dria ni.
Ma atapi la, ma mu ngole ya, aaah?
Ma andrapi la, ma mu ngole ya, aaah, aaah?
Alio madririsi baki ma gugu, ma e’ ngonia?
Ekile alio madri ndedi nyaku ‘do ma ‘dria ni.
Ma atapi la, ma mu ngole ya, aaah?
Ma andrapi la, ma mu ngole ya, aaah, aaah?
[VERSE FOUR]
Nyaku ‘do ma dri’a ‘di, chika mi’a
Alio obi me esele’a tajiri be, masiri’a ba azini chika mile yo
Ama woro tro tro
[SPEAKING]
“A’dusu Lugbara azi ‘yo ‘dini kini:”
Sindanitoko’a bongo sozuri kadi tajiri nde ‘eh
[SPEAKING]
“Ma alioru mi onve tajiri ma’i adreni ba azini ku! My friend, you look rich within your locality, but right outside, you may be the Poorest. Lubara ti azi kini: ‘Ojimata ni gu mari ma atisi, te erini ‘dale mati mali drile aluani ku’. Imi sinjo alio madrisi ‘di’a te pari azi’a, mi vuni alio ni. Ika mu wudri kuru ma kala tindu ma alia mi isu baki owu alio me ‘yosi. O ma o’dipi Lugbara…
[HOOK]
(Alio! Alio! Alio!) Lugbara kini: (Alio!). Alur kini: (Alio!). Uganda kini: (Alio!).
Afrika kini: (Alio). Wudru kuru ni vini (Alio nya). Maye kuta maye
[SPEAKING]
“Ma adripika, ma anvupika, emi ciki ti twalu alio amavu angua ri dro zu.”
Alio ni muke aga mini muzu ba azi ma katile nyozuri,
Alio ni muke aga mini muzu ba azi ma afa oguzuri.
Ma adripi la, ba nga mi ba kayi,
Ma anvipi la, ba nga mi ba kayi.
Mi ovu milesi!
A ata bua ‘di le mima nga azi raka, mima nyando, oh oh oh (…Mima nga avasi)
A ata bua ‘di le mima osu ondi raka, mima nyando, oh oh oh
[CHORUS]
[SPEAKING]
“Ba azi’di ki ga eka adri tajiri ru sende be dini,
Mi ayiko nyakua ambamba aga ba alio ruru ra
Mate lu mini ‘dini, alio ruri vini cika ayiko’a ni
Asile mani e’yo nderi ‘yozuri ci.”
[VERSE FIVE]
Alio ki me esele’a tajiri be adini ayiko’a ni ya?
Masi alio’i…Alio ni afa erini isu wereri nyara erilaru va’a
Odukozu pere obitisi, ega ni e’yo angiri ku
Lu ‘manga esu nya adusi ray a? ri madri’a
Tajiri ni e’yo ega mani vule ‘di ma ‘dri’a angiru tu
Koni odu inisi jo’a muke ku, sawa ‘dri’a orata be
Andruri ko jo’a, ‘drusi da, ‘drozi da, jo oja ‘ja
Abari oguo ka muzu iri ‘dizu jo’a kuri, ima e’yosi
[BRIEF INSTRUMENTAL]
Tajiri ma ayiko nyakua de yo
Tajiri ma ayiko nyakua de yo
Cika mani ‘drazu alio ru, ma ‘drara yo
Cika mani ‘drazu alio ru, ma ‘drara yo, oh, oh oh oh!
Tajiri ma ayiko nyakua ‘de yo
Tajiri ma ayiko nyakua ‘de yo
Cika mani ‘drazu alio ru, ma ‘drara yo
Cika mani ‘drazu alio ru, ma ‘drara yo, oh, oh oh oh!
Alio, alio, alio! [BEATS]
Lugbara oyee (Oyee!), Lugbara oyee (Oyee!), Lugbara ju (Ju!), Lugbara moto (Moto!)
Eh, igba ‘drile, mi idji aga, mi onvi!
Mark, igba ‘drile (Mark), mi idji aga, mi onvi!
Gracie, igba ‘drile (Radio), mi idji aga, mi onvi!
Ma adri, igba ‘drile, emi idji aga, mi onvi, paka ruparu le! [BEATS]
Fungula, fungula, fungula, motema na ywe!
Fungula, fungula, fungula, motema na yo!
Inji, inji, inji, mi ma asi!
Fungula, fungula, fungula, motema na ywe!
Fungula, fungula, fungula, motema na yo!
Willie ye (Yeh!), Atandu ye (Yeh!), Odama ye (Yeh!)
Bandu opiti di’a (Ba azi yo), Arua di’a (Ba azi yo), Nebbi’a (Nti a’di’i?)
Te Gulu’a (Ba ‘di), ata Moyo (Ba ‘di), Uganda muzima (Baka seza ywe)
Rakakaka, rakakaka, tua tua. Ruguju. Ah!
“…lembe, maka, funga”
Malembe, malembe, malembe, malembe, malembe. Toko bina malembe.
Took bina malembe. Kulika kambaluki ah. Toko bina malembe.
Malembe, poley poley, slowly, Iere fo!
Malembe, poley poley, slowly, Iere fo!
Mimu atuki ongo ‘do, mimu atuki ongo ‘do, dadi la, atuki ongo ‘do
Mimu atuki ongo ‘do, mami la, atuki ongo ‘do
Mimu atuki ongo ‘do, karibu, atuki ongo ‘do
Mimu atuki ongo ‘do, kadogo, atuki ongo ‘do
Iere, iere, iere, ‘ba tu iere fo. Ulibe Campbell kini: Ba tu ongo, batu iere fo
Iere, iere, iere, ‘ba tu iere fo. Ulimunti kini: Ba tu ongo, ba tu iere fo
Rakakaka, rakakaka, gua gua. Ruguju. Ah!
[BEAT FADES IMMEDIATELY]
[INTRO/ VERSE ONE]
Nyaku ‘do ma ‘dria, ika a’dre alio ni, a’di ni mi ne, oco neta ba
Azi’di ki ‘do gu misi gugwe abari bongo ni ocezuru mi rua teke tekerisi
Ba fe mini inzita bani fe ba azi dini le alua ni ku
Desi ama ba a’daru ‘di, ama mu ngole ya?
[SPEAKING]
“Nyaku ezaru bo ada.”
[VERSE TWO]
Ama alio ru nyaku ‘do ma ‘dria, ama a chandi ma alia
Baka ama ji courti’a agu tajiri ru be
Ba ce nira ma’i ri, me eza e’yo kuri ro
Milu ne tajiri ni sende nje fe judge dri
Mata innocent ri ba ma ba aru jua
Tajiri ta e’yo eza pi ri ba ‘ri ku ja
[SPEAKING]
“We human beings are now after money but not the truth, making the poor innocent to suffer but not the criminal rich to escape the trouble…Ah, nyaku ezaru bo. Sende eca ‘di opii nyaku aruori ni.”
[VERSE THREE]
Nyaku ‘do ma dria, eka a’dre tajiri ni, agu ki geriko nda mi fuzu te
Azidi ki ‘do le agoyiba mi be’o, abari ma esuki afa midri di nya teke teke beni
Mima eca alioru, ba ma e’ ‘do gu misi gu gu. Alioni mi fu ‘do…
Aaah! Kyo kami sepia Moses
[TRANSITION – FASTER BEAT: Man and Woman sing CHORUS]
Alio madririsi ba ki ma gugu, ma e’ ngonia?
Ekile alio madri ndedi nyaku ‘do ma ‘dria ni.
Ma atapi la, ma mu ngole ya, aaah?
Ma andrapi la, ma mu ngole ya, aaah, aaah?
Alio madririsi baki ma gugu, ma e’ ngonia?
Ekile alio madri ndedi nyaku ‘do ma ‘dria ni.
Ma atapi la, ma mu ngole ya, aaah?
Ma andrapi la, ma mu ngole ya, aaah, aaah?
[VERSE FOUR]
Nyaku ‘do ma dri’a ‘di, chika mi’a
Alio obi me esele’a tajiri be, masiri’a ba azini chika mile yo
Ama woro tro tro
[SPEAKING]
“A’dusu Lugbara azi ‘yo ‘dini kini:”
Sindanitoko’a bongo sozuri kadi tajiri nde ‘eh
[SPEAKING]
“Ma alioru mi onve tajiri ma’i adreni ba azini ku! My friend, you look rich within your locality, but right outside, you may be the Poorest. Lubara ti azi kini: ‘Ojimata ni gu mari ma atisi, te erini ‘dale mati mali drile aluani ku’. Imi sinjo alio madrisi ‘di’a te pari azi’a, mi vuni alio ni. Ika mu wudri kuru ma kala tindu ma alia mi isu baki owu alio me ‘yosi. O ma o’dipi Lugbara…
[HOOK]
(Alio! Alio! Alio!) Lugbara kini: (Alio!). Alur kini: (Alio!). Uganda kini: (Alio!).
Afrika kini: (Alio). Wudru kuru ni vini (Alio nya). Maye kuta maye
[SPEAKING]
“Ma adripika, ma anvupika, emi ciki ti twalu alio amavu angua ri dro zu.”
Alio ni muke aga mini muzu ba azi ma katile nyozuri,
Alio ni muke aga mini muzu ba azi ma afa oguzuri.
Ma adripi la, ba nga mi ba kayi,
Ma anvipi la, ba nga mi ba kayi.
Mi ovu milesi!
A ata bua ‘di le mima nga azi raka, mima nyando, oh oh oh (…Mima nga avasi)
A ata bua ‘di le mima osu ondi raka, mima nyando, oh oh oh
[CHORUS]
[SPEAKING]
“Ba azi’di ki ga eka adri tajiri ru sende be dini,
Mi ayiko nyakua ambamba aga ba alio ruru ra
Mate lu mini ‘dini, alio ruri vini cika ayiko’a ni
Asile mani e’yo nderi ‘yozuri ci.”
[VERSE FIVE]
Alio ki me esele’a tajiri be adini ayiko’a ni ya?
Masi alio’i…Alio ni afa erini isu wereri nyara erilaru va’a
Odukozu pere obitisi, ega ni e’yo angiri ku
Lu ‘manga esu nya adusi ray a? ri madri’a
Tajiri ni e’yo ega mani vule ‘di ma ‘dri’a angiru tu
Koni odu inisi jo’a muke ku, sawa ‘dri’a orata be
Andruri ko jo’a, ‘drusi da, ‘drozi da, jo oja ‘ja
Abari oguo ka muzu iri ‘dizu jo’a kuri, ima e’yosi
[BRIEF INSTRUMENTAL]
Tajiri ma ayiko nyakua de yo
Tajiri ma ayiko nyakua de yo
Cika mani ‘drazu alio ru, ma ‘drara yo
Cika mani ‘drazu alio ru, ma ‘drara yo, oh, oh oh oh!
Tajiri ma ayiko nyakua ‘de yo
Tajiri ma ayiko nyakua ‘de yo
Cika mani ‘drazu alio ru, ma ‘drara yo
Cika mani ‘drazu alio ru, ma ‘drara yo, oh, oh oh oh!
Alio, alio, alio! [BEATS]
Lugbara oyee (Oyee!), Lugbara oyee (Oyee!), Lugbara ju (Ju!), Lugbara moto (Moto!)
Eh, igba ‘drile, mi idji aga, mi onvi!
Mark, igba ‘drile (Mark), mi idji aga, mi onvi!
Gracie, igba ‘drile (Radio), mi idji aga, mi onvi!
Ma adri, igba ‘drile, emi idji aga, mi onvi, paka ruparu le! [BEATS]
Fungula, fungula, fungula, motema na ywe!
Fungula, fungula, fungula, motema na yo!
Inji, inji, inji, mi ma asi!
Fungula, fungula, fungula, motema na ywe!
Fungula, fungula, fungula, motema na yo!
Willie ye (Yeh!), Atandu ye (Yeh!), Odama ye (Yeh!)
Bandu opiti di’a (Ba azi yo), Arua di’a (Ba azi yo), Nebbi’a (Nti a’di’i?)
Te Gulu’a (Ba ‘di), ata Moyo (Ba ‘di), Uganda muzima (Baka seza ywe)
Rakakaka, rakakaka, tua tua. Ruguju. Ah!
“…lembe, maka, funga”
Malembe, malembe, malembe, malembe, malembe. Toko bina malembe.
Took bina malembe. Kulika kambaluki ah. Toko bina malembe.
Malembe, poley poley, slowly, Iere fo!
Malembe, poley poley, slowly, Iere fo!
Mimu atuki ongo ‘do, mimu atuki ongo ‘do, dadi la, atuki ongo ‘do
Mimu atuki ongo ‘do, mami la, atuki ongo ‘do
Mimu atuki ongo ‘do, karibu, atuki ongo ‘do
Mimu atuki ongo ‘do, kadogo, atuki ongo ‘do
Iere, iere, iere, ‘ba tu iere fo. Ulibe Campbell kini: Ba tu ongo, batu iere fo
Iere, iere, iere, ‘ba tu iere fo. Ulimunti kini: Ba tu ongo, ba tu iere fo
Rakakaka, rakakaka, gua gua. Ruguju. Ah!
[BEAT FADES IMMEDIATELY]
Arua Town: The Sweetest Place on Earth
Established on 14th June 1914 at the Heart of Africa, Arua Town (the Ancient Capital of Pan-Africanism) is 64 Km away from the Sudan Border, 39 Km South of Koboko Town, 14 Km East of the Congo Border and about 530 Km from Kampala (Distance according to Gaagaa Coach's first female driver Kenyan Alice Nyambura). Widely regarded as the Capital of West Nile and a business hub linking Northwestern Uganda to Sudan, Congo and the rest of the world, Arua is home to mainly the Lugbara tribe and other smaller groups like the Madi, Kakwa and Alur. During the 1945 African Chiefs/ Heads Conference in Manchester (England), the Pan Africanism Association was formed and ARUA was chosen as its Head Quarters in the independent Kingdom State of Lado. Ghanaian Kwame Nkrumah (His First Name was Francis ) became the Secretary and Kenya's First President Jomo Kenyatta (His Real Name was Johnston Kamau) became Assistant Secretary while the Agofe/ King Atabua was Chairman. [WARNING: This King is not recorded in African History. He was assassinated because he asked USSR (Russia) to raise the question of Lado Independence at the United Nations in 1947] In 2005, Uganda was included among third world countries allowed to export honey to the European Union. Consequently, a factory for natural bee products that meet EU standards was set up in Arua. The factory provides a ready market for honey from local farmers. Arua is the hive to one of the World's Best Honey (and won a Gold Medal at the 2000 Lisbon Expo in Portugal). Also, the farmers here produce 50 percent of Uganda's tobacco. It is home to World Champion Athlete Dorcus Inzikuru, the first female gold medalist from Uganda. The World Famous President Idi Amin Dada (a Kakwa with a Lugbara Mother) made it famous... Welcome to the Little City named Arua; it's inside Uganda’s Sunshine District: Area Code 0476, some natives fancy calling it 'California' (USA - United States of Arua which comprises the break-away Districts of Moyo, Koboko, Yumbe, plus Nyadri or Maracha and Terego). You can see Mount Wati from atop Arua Hill which has a fantastic panoramic view of the municipality (while you enjoy tinned fish from Morocco or the Barifa Forest breeze with your friend on the Lovers' Rock - East Side of the hill) plus will find Abundant Mangoes everywhere during harvest season, Maize from Vurra, White Ants, Honey, Ope (Lugbara for 'Guinea Fowls' which used to be reared most by people in Arua compared to anywhere else in Uganda), Green Fields, Nice People, Tobacco, Fresh Air, Good Food, Rocks, and Picturesque Thunderbolts…The Beauty of the Golf Course can get you closer to GOD. 'Sunday Magazine' inside Uganda’s Best Selling Newspaper 'Sunday Vision' on 18th September 2005 called Arua a 'Sleeping Giant Awakening'. Meanwhile, Joel Obetia the West Nile Diocesan Archbishop on Christmas Day 2007 prophesied that, “In five years time, Arua will be a City…” That is by 2012, the whole world should fathom Arua as the Sweetest Place on Earth two years before its 100th Anniversary. Requirements for City Status include: Ability for quality service delivery, enough water resources connected to the national grid and a population of over 500,000 people. Arua somehow meets the standards including the old one of having a cathedral. Arua has more than two cathedrals already. The only problem is that the advancement is not extended to a wide area but it is happening steadily even despite local opposition. Tourism is a major investment in terms of financial dividends and as the government tries to promote it in Arua, there is no limit this small Northwestern town will not reach. To get to Arua, you can either fly Eagle Air, United Airlines, Challenge Air, West Nile Air, Royal Daisy to the Idi Amin Aerodrome (Uganda's Second Busiest after Entebbe Airport) or ride in a matatu/ coach (Nile, ANKK, Gateway, Regional, Gaagaa, KK Transporters, California) most of which passengers board on Johnstone Street behind King Fahd Plaza. Travellers who prefer Posta Bus services can board from the Main Post Office in Kampala. A Uganda Railways line stops some kilometres from the town. Crossing the Albert Nile from Adjumani might require a ferry. The journeyto Arua can be quite enchanting especially at places like Karuma Falls, Pakwach or Paraa Ferry Crossing (Pure Paraa-dise, allow me to quip here!). Rhino Camp used to be the home of white rhinos that were unfortunately wiped out but there is a (wildlife) game reserve at Ajai. Currently, the reserve is experiencing fast growth in Hippos, Colubus Monkeys, Velvet Monkeys, Baboons, the Bush-buck, Uganda Kob, Water-buck, Warthogs, Statunga, Leopards and bird species. Ajai offers campsites at Tangi Gate, about 200 metres away from the banks of the Nile that flows gently in this area. Lugard's Fort in Maracha County is of national significance and could be developed in order to diversify the tourism products in the Northern Region. Barifa Forest which encloses the Dorcus Inzikuru Sports Ground is also a major attraction. You may be surprised to find that the Arua Kids League (AKL) has good technical talent like the Kampala outfit KKL. Other Places of Interest include the heavenly Catholic Media Centre that houses Radio Pacis plus Vineyard in Ediofe - West Side, Hotel Pacific, Slumberland, Heritage Group of Restaurants and Guest Houses, Kuluva Hospital, 'Aci Engine' (WENRECo Power Station), 'White Castle' with swimming pool in Ewuata - 5 Km outside Arua, Falls on rivers, Night Spots like Discotheques, Picturesque meanders at Ragem Beach, Fort Wadelai near the Albert Nile, Emmanuel Cathedral in Mvara - East Side, Ediofe Cathedral (which will celebrate 100 Years in 2012), Mount Wati, the West Nile Golf Course (where you can find GOD) and much more...
17 December 2008
Lugbara Cookery (Nyaka A'diza) - Gastronomic Epicure
Enyasa, Beans and [I]jiri Bi plus Ala (Ground Nut Paste)
Are you feeling hungry like Oliver Twist? Just 'Ask for More', but not for Pepsi (Please forgive me, I love the cola too!) What am advertising is something older than Diet Pepsi. Tell the cook, "Please Sir, I want some more (Glorious Lugbara Food)!"
(Au Pa and Dri - Chicken Leg and Head)
Okay, even males have culinary skills (they can prepare eggs) but what I'm trying to find out is whether you have tasted traditional Lugbara culinary: tasty, original and simple with the ancestral touch of masterful cookery. Isn't Mum the Best Cook on Earth?
Food in Lugbara is called 'Nyaka' or 'Enya'. You can find Recipes in Arua restaurants or traditional Kampala joints like those around Arua Park (Johnstone Street). Here is a description of some menus. Traditionally, eating is done using hands but with Colonialism and Trade came Spoons (plus other Cutlery). In the 21st Century, you can as well use Chopsticks if you wish...
1.Loperete (Ajira) - Osu ba njo (Beans with the skin removed [Kaiko is the Terego dialect for Beans] ), 'ba 'ba alenia Funyo/ Ala ci (mixed with Ground nut paste), azi ni Mundrokole (plus greens). Oc(h)a oc(h)a/ Oc(h)akuc(h)a is a kind of sauce prepared with beans aand paste. Angarawa or Angaraba [Terego dialect] (Skinless Beans, slightly fried or cooked, and mixed with G-nut paste, i.e. njo'ed and funyo'ed).
2.Anyoya (Alur for dry maize and beans. Sumptuous for breakfast with Pitch Black Tea). The Kikuyu in Kenya call it "Githeri" and a story is told of one very traditional elder who was invited for a function and after examining the other dishes all round in the buffet, he was glad to find Githeri and filled his plate. You cannot blame him for his taste even if he went overboard. Osu/ Kaka Adiza – Anyoya not soft.
3.Kila kila (Sauce) - Osu banjo ku (Beans with the skin on), Kaiko Burusu (Peas), Mundrokole ba (Greens added), kanikusi Funyo (or G-nut paste); Osu ni aa olungulungu [Beans not crushed]; Angunduru is a kind of sauce prepared from beans and sauce.
4.Iribi (Greens) like Osubi (Bean leaves that in Lugbara-Italian are called 'Osubiano', ask Radio Pacis's Father Tonino),
Mundrokolo or Mundrokole (Pictured left), Agobi (Pumpkin leaves), Djiribi, Okaka bi, Creeping Alukutubi, Malakwang (popular greens), Biringanya (Eggplant), Nyanya (Tomatoes), Ntula (Luganda for green berries), Awu Bi, Banda Bi (Cassava leaves), Kili wiri, Pala Bi, Jambala (Mundrokole without Beans nor G-nut paste), Murukulu (Bamia dani funyo kudani [Okra with G-nut stew]), Alutukubi, Bamia, Jupa, Nakati, Atrebi-Okaka Bi, Orukwa (A certain kind of Dodo greens), Osu nyirikia bi [Leaves]
5.Drika (Mushrooms). Maru are big white mushrooms that grow near anthills...
6. Pandu or Gbanda Bi (Cassava leaves )... Delicious when mixed with dry fish (I'bi) or minced meat (Eza)
7.Lumboo, a tuber that grows long is now extinct. When it is skinned, it becomes white and very sweet. Very rare tuber, used to be eaten long time ago. Other food crops like sweet potatoes took over and so Lumboo was abandoned...
8.Obangulu (Lugbara Pizza): Onya (White Ants) from Otoko (Anthill) are trapped at Night after rain falls during the Ant Migration Season. A Lamp (Tala) or other Light Source like Galaka (Dry Grass) which is lit, is used to draw them to a hole dug near their anthill. In Maracha, Palm Tree Leaves (Nde nde) are used to cover the Hole where the edible Ants have fallen. After collecting in a container, they are steamed and put to dry. Sieving of captured Insects is done to remove Wings ('Biko) and taken to the Market. For the remaining ants at home, Stones (Oni) are picked out and Ants cooked with Salt (Ai) before being eaten straight away or dried in the Sun (Etu) for future consumption. Obangulu (Lugbara Pizza) is made by pounding wingless Onya, adding salt and cooking in leaves (like from banana plants). Alanda/ Amboroko (Lugbara Antcake): Made from small white ants and is like Obangulu. Trapping of ants is usually done during daytime (Morning or Evening). A flat grassless mass of soil, hard like an anthill, is called Amboroko. A hole is dug there, then mud mixed and dome placed on top of the hole. The wanted insects from underground gather in the raised mud while a song is sung, “Kuru, kuru, kuru!” plus Drum beaten. An opening is created in the mud to let the insects out and the drummer sings, “’Ba ki ilulua ilu, ma ilu ku!” [Translation: People are creating an opening, I’m not!”]. When these insects are scooped within the mud, they are pounded with wings still on till soft. Some people put them in leaves and boil, and then dry them until they harden. Otunyo (Yesterday's white ants are pressed into an Otaku pot . When it ferments/smells after two days, it is pressed with a ladle. Then, leaves are put on it in the pot. It can be added to food like Agobi. It is not put in beans or meat.) Periodical during evenings in the white ant season...
8.Ise (Grasshoppers migrate during April and November).
9.Anya i'di (Anyu si [millet porridge with simsim paste])
10. Lesu (Milk) and Potato Porridge (Maaku i'di)
11.Osu olunguolungu (Osubi azini Dodo si [With Bean leaves and Dodo greens]), Kebeji (Cabbage came later)
12. Jambala (Greens without beans nor Ala)
13.Mutere (Sweet Potatoes or Cassava cut into smaller pieces, then dried in the sun for a number of days and later boiled or prepared otherwise). Itesots call it "Amukeke"...
14.Ofuta (or Ofutaku) is an ingredient produced by burning dried bean pods, banana peelings, etc and mixing the ash with water before sieveing to produce a brown liquid used to cook greens like Osubi. It maintains their green chlorophyll colour. 'Ai atipa' is got from particular plants. Women will have the whole day collecting various salty leaves even from the valley. Then they make them wiver in the sun for some time before burning them while they are dry. Magadi is got from water like at Kibiro on the Northern shores of Lake Albert; it probably got its name from the salty Lake Magadi in Tanzania.
15.Mengu i'di – Mango juice prepared by cooking the mango, then as it is cooling you squeeze the juice and drink with sugar...
(Photo of "Enyasa, Beans and Greens" by Andama, the First Lugbara from Kabale while on tour in Muni)
16.Njarunjaru is greens and beans...
There are two main ways of preparing Greens: Boiling and Frying. The latter lusciously maintains the juicy taste in the leaves. Ask (my Lugbara - Kakwa cousin) Edwin, he will tell you that all you need to do is wash the greens, like Nakati - my favourite, in a small kitchen basin or saucepan, pour out the dirty water and fry the greens for a short time in oil that is flavoured with onions and green pepper (plus tomatoes if you wish), very sumptuous stuff. Do not add more water by the way, it may ruin the freshness! Also, add salt only after the greens have shrunk, that way you will be able to measure reasonably!
As for the first method, even if the sharp juicy taste is taken away by boiling, the Lugbara always find a mouthwatering way to sweeten their Green food. 'Ofutaku', 'Magadi' or 'A'itipa' can be added early to maintain the green colour of the leaves. Meanwhile, there are also sweeteners, for example Black Harmony, a popular LugbaRap en Riddim duo from Arua sing about Ala or Anyu (Groundnut Paste, also known as 'Odii' in Acholiland) in their song "Adiaa". The singing voice tells his woman named "Adiaa" to prepare for him 'Mutere' (Sliced and sun-dried Cassava or Potatoes) plus a side dish of Greens (either Atra bi, Awu bi, Pala bi, Ago bi or Dodo) and sweeten it with a little Ala and Ai [Salt].
Lillian Kelle, whose family is originally from Vurra (Western Arua), is a proud Lugbara living in Las Vegas, Nevada (USA). Although America is a melting pot of different cultures, 'LK' feels she cannot prepare Lugbara food like it is done in Arua but she tries. She says, "You will be surprised what different foods you can find here. The Chinese especially eat a lot of the same things we do. The Mexicans also. I have found Cassava, Entula, Guavas, raw Groundnuts, Millet (Anya) and so many things." Below are photos of some of those similar foods, i.e. Greens (Most likely Chinese Cabbage), Fried Plantains (A'bua), Fried Fish (I'bi), Chicken Feet and Cassava (Gbanda).
I guess in New Zealand the story is the same as an old time best friend informed me.
17. Animal Parts which are soft for instance liver and hump are given to Elders. They have reached a stage where they cannot eat hard things but they should be kept comfortable. Experienced and skilful youth weigh pieces of meat (Eza) with both hands until they are equal and start distributing during slaughter. Putuku (also called Mulokoni) is the leg of a Cow, also a celebrated delicacy.
18. Maracha Bread (Mukati) is one of the Most Amazing Foods in Lugbara Cookery. Made entirely from maize, it's eaten during tea time which means at any time 'cause ''Anytime is Tea-time''. The amazing thing about it is that maize grains are ground in a mortar before being tied in a leaf like for a banana plant and boiled, something similar to 'Luwombo' (among the Baganda) but this time instead of chicken, pounded maize is boiled to form a block or oval shape. When ready, the mass is removed and enjoyed, with tea or coffee.
Ebe'de or Ibe'de is Tea without Sugar. The name was coined after the act of scooping tea from a saucepan or large container during a function, it could also mean "Self Service" since everyone was expected to scoop for themselves...
19. (Terego) Maize Milk: Young (raw) maize is pounded, juice squeezed out of it and boiled for drinking, not eaten whole like the Indians.
20. In Vurra - the Orchard of West Nile, Pumpkin (Ago) and Chicken (Au) is a special. You could add some Indian curry to spice it up.
21. After a meal, it is always advisable to take a little wine (alcohol) to speed up digestion plus keep your stomach in good condition. Kpete or Kwete is the name for Lugbara beer. Aku fi (yeast) is used to brew it. Just don't over-drink...
12 December 2008
E'yo O'beza (Lugbara Proverbs)
Here is a piece of Lugbara Wisdom that has been passed down to several generations since time immemorial through stories, parables, idioms and simple phrases. Special thanks go to my parents (James and Elizabeth), uncles, aunties and other individuals who generously shared their knowledge...
1. E'bu (Aco) si aza oye ku (LITERALLY TRANSLATED: 'Using the hoe is not madness for nothing'. When you cultivate, you harvest something. So whatever you do, expect a benefit)
2. 'Ba je obuka mva alea si ku (You cannot buy a baby strap for an unborn baby. Similar to the English proverb: Don't count your chicks before they hatch)
3.'Ba 'yori ni 'ba je oku ku (You cannot marry for someone who is absent or get something that is for someone who is not there)
4.O'di'dia nya puro ibi (LITERALLY TRANSLATED WORD FOR WORD: Newness ate raw grasshoppers ie A stranger or somebody new in a place can be made to do anything.)
5.'Ba azini ma afasi 'ba ze oli oli (If you rely on another man's things, you won't enjoy fully nor have peace of mind)
6. Afa eiipi ma drikulu (The owner has the say. He decides on his property, how to use it or what to do with it. LITERALLY TRANSLATED: The owner has a head that is big )
7. Aparaka ma tibi agobi / Eka e'yo 'du aparakasi, mi isu afazi ku (Unseriousness will make you feed on pumpkin leaves and miss out on the good things)
8. Awoko so ti andre (Anger pierced the cow's tongue. Don't get angry or else you will get hurt!)
9. Okuku dra drinjasi (Shyness killed the tortoise)
10. Ya popo nje fa (Go Slow, shaking will get things done wrongly...)/ Apopo nje fa / Pa pa nje fa (You may be in a hurry and still get plans or wishes aborted)
11. Monio ndu mbili oli ti aroni (If you spoil a poor thing or an unhealthy bull, you may pay with something better like a cow)/ Munio ndunbili nya ti kari (‘Ndunbili’ means small bum…A small bull is equal to a heifer. If you borrow a small bull, someone will demand a heifer which is not the case. The lesson here is that if you keep borrowing, someone will ask for something bigger in return...)
12. Omba draa abei mandria mva dri (If you postpone doing things, you might not do them)
13. Izo anji inguleni i angu vo re (If girls are found and married, they don't stay; they are taken but prepare a way for their relatives to go to a new place). Girls are like slashers and can go anywhere. It’s not like digging...
14. Ajobe odru fu ni (Listen to the correction you are given. Ajobe, an individual was warned about something but did not listen, so a buffalo [which is called Odru in Lugbara] killed him.)/ And(r)era ni odru fu ra (Someone warns you that there is a buffalo coming but you claim to have seen it. Before you can run, it will reach you and kill you)
15. Eri mi te era liri etia (It is waiting for you under the granary.If you don't listen now, you will meet issues later on in future. So listen to advice)
16. Eri nga mini iti nguku aja le 'di (You wait and see, what will affect you is still coming round the hill...Even if you are not affected now, thwe bad things are still on the way. [The other side of the hill is still coming for you] Iti is Mt. Wati in the Tara dialect)
17. (Also at Proverb 12) Omba draa abe i mandria mva dri (Ombadraa was going for a cultural war and he slaughtered a goat before going but did not eat it. In stead, he said the head of the goat should remain so that he can eat it when he returns. However, Ombadraa was killed in the cultural war)
18. Ovaa gu vile Ovaa go dri dra dri (Allow the Waterbuck to continue returning to its place and it will meet its death; If you find something bad somewhere, don't go back because you might meet your death there)
19. Nyatu li odji (Too much eating caused death of a baboon. Odji was sitted on a tree branch and ants were flying in circles. He picked ants one by one but greed in his mind made him jump to catch the whole circle and he fell...This teaches that we should do everything sparingly)
20. Andji ma angu vile
21. Odru vile ri mandua ari wiri (The last buffalo will suffer; it will be speared to death. Lesson here is that we should do things with people, don’t be alone)
22. Afa rapi dri i'dapikuri lu i-'yeni (Create problems with family and you will find yourself coming back to them)
23. “Embeleke ka i-agi ma iti ne, eri gu sibe imve. Eri idri ku 'di’a, eri i-agi dri ne...” (Translation: “When a baboon or monkey sees its friend’s behind, it laughs with white teeth showing. Yet, it leaves its own behind here and looks at that of its friend…”). This piece of wisdom was borrowed from CHANDIRU LEILA’s popular song “Embeleke” where she adds in Lugbara, “Someone works and you mock his work; even if he cleans toilets, he eats from that. There are those who work in offices but live in grass-thatched houses; that’s their style. Someone’s business may be growing but it is probably because he has just taken a loan. Others survive on ARVs (Anti-Retro Virals). Wait for your turn. Chandiru gave the leeway that if you are called a ‘muyaye’ (rascal, thug), you can call the mocker an ‘embeleke’. If someone calls you a prostitute or AIDS victim, you can call your accuser an ‘embeleke’…
24. Ika ndri ki ofi drio ku, iki iriaga(ga)/ o'bu ci (If you don't lead the goats to their shelter early, they will eat worms [on the grass they chew at dusk])
25. Pati ifi i'deni re ku (The seed of a tree doesn't fall very far). A parent's behaviour can be reflected in his or her children.
26. Eyo ni mi te angu ka owu'bo (Issues are waiting for you when the day breaks) or E'yo ni imu abiri le, 'yere, erimiteria (Problems come like hunger, slowly, they are waiting for you).
27. Odru fu Anira ni te (The buffalo killed the man who thought he knew it all).
28. O'bi'biasi etto ma jo ve ra (Because of Copying, the rabbit's house got burnt).
Other Teachings
1. Don't sit in the road or else your mother will die.
2. Don't sit on the Atuluku (fireplace) or else you will remain short. (Sometimes, it may be hot and burn you)
3. When you eat meat or drink milk, don't let them remain around your mouth so that they don't smell (Clean yourself so that you don't become allergic)
4. Don't sing while eating at the table, you may choke
5. Don't wear the Itisi (Coiled cloth or other material on which a pot is put while being carried on the head) around your foot or hand. In other words, don't play with it so that it doesn't get spoilt or stuck on your hand.
6. If you escort a visitor for a long distance from your home, he may take long to re-visit you.
1. E'bu (Aco) si aza oye ku (LITERALLY TRANSLATED: 'Using the hoe is not madness for nothing'. When you cultivate, you harvest something. So whatever you do, expect a benefit)
2. 'Ba je obuka mva alea si ku (You cannot buy a baby strap for an unborn baby. Similar to the English proverb: Don't count your chicks before they hatch)
3.'Ba 'yori ni 'ba je oku ku (You cannot marry for someone who is absent or get something that is for someone who is not there)
4.O'di'dia nya puro ibi (LITERALLY TRANSLATED WORD FOR WORD: Newness ate raw grasshoppers ie A stranger or somebody new in a place can be made to do anything.)
5.'Ba azini ma afasi 'ba ze oli oli (If you rely on another man's things, you won't enjoy fully nor have peace of mind)
6. Afa eiipi ma drikulu (The owner has the say. He decides on his property, how to use it or what to do with it. LITERALLY TRANSLATED: The owner has a head that is big )
7. Aparaka ma tibi agobi / Eka e'yo 'du aparakasi, mi isu afazi ku (Unseriousness will make you feed on pumpkin leaves and miss out on the good things)
8. Awoko so ti andre (Anger pierced the cow's tongue. Don't get angry or else you will get hurt!)
9. Okuku dra drinjasi (Shyness killed the tortoise)
10. Ya popo nje fa (Go Slow, shaking will get things done wrongly...)/ Apopo nje fa / Pa pa nje fa (You may be in a hurry and still get plans or wishes aborted)
11. Monio ndu mbili oli ti aroni (If you spoil a poor thing or an unhealthy bull, you may pay with something better like a cow)/ Munio ndunbili nya ti kari (‘Ndunbili’ means small bum…A small bull is equal to a heifer. If you borrow a small bull, someone will demand a heifer which is not the case. The lesson here is that if you keep borrowing, someone will ask for something bigger in return...)
12. Omba draa abei mandria mva dri (If you postpone doing things, you might not do them)
13. Izo anji inguleni i angu vo re (If girls are found and married, they don't stay; they are taken but prepare a way for their relatives to go to a new place). Girls are like slashers and can go anywhere. It’s not like digging...
14. Ajobe odru fu ni (Listen to the correction you are given. Ajobe, an individual was warned about something but did not listen, so a buffalo [which is called Odru in Lugbara] killed him.)/ And(r)era ni odru fu ra (Someone warns you that there is a buffalo coming but you claim to have seen it. Before you can run, it will reach you and kill you)
15. Eri mi te era liri etia (It is waiting for you under the granary.If you don't listen now, you will meet issues later on in future. So listen to advice)
16. Eri nga mini iti nguku aja le 'di (You wait and see, what will affect you is still coming round the hill...Even if you are not affected now, thwe bad things are still on the way. [The other side of the hill is still coming for you] Iti is Mt. Wati in the Tara dialect)
17. (Also at Proverb 12) Omba draa abe i mandria mva dri (Ombadraa was going for a cultural war and he slaughtered a goat before going but did not eat it. In stead, he said the head of the goat should remain so that he can eat it when he returns. However, Ombadraa was killed in the cultural war)
18. Ovaa gu vile Ovaa go dri dra dri (Allow the Waterbuck to continue returning to its place and it will meet its death; If you find something bad somewhere, don't go back because you might meet your death there)
19. Nyatu li odji (Too much eating caused death of a baboon. Odji was sitted on a tree branch and ants were flying in circles. He picked ants one by one but greed in his mind made him jump to catch the whole circle and he fell...This teaches that we should do everything sparingly)
20. Andji ma angu vile
21. Odru vile ri mandua ari wiri (The last buffalo will suffer; it will be speared to death. Lesson here is that we should do things with people, don’t be alone)
22. Afa rapi dri i'dapikuri lu i-'yeni (Create problems with family and you will find yourself coming back to them)
23. “Embeleke ka i-agi ma iti ne, eri gu sibe imve. Eri idri ku 'di’a, eri i-agi dri ne...” (Translation: “When a baboon or monkey sees its friend’s behind, it laughs with white teeth showing. Yet, it leaves its own behind here and looks at that of its friend…”). This piece of wisdom was borrowed from CHANDIRU LEILA’s popular song “Embeleke” where she adds in Lugbara, “Someone works and you mock his work; even if he cleans toilets, he eats from that. There are those who work in offices but live in grass-thatched houses; that’s their style. Someone’s business may be growing but it is probably because he has just taken a loan. Others survive on ARVs (Anti-Retro Virals). Wait for your turn. Chandiru gave the leeway that if you are called a ‘muyaye’ (rascal, thug), you can call the mocker an ‘embeleke’. If someone calls you a prostitute or AIDS victim, you can call your accuser an ‘embeleke’…
24. Ika ndri ki ofi drio ku, iki iriaga(ga)/ o'bu ci (If you don't lead the goats to their shelter early, they will eat worms [on the grass they chew at dusk])
25. Pati ifi i'deni re ku (The seed of a tree doesn't fall very far). A parent's behaviour can be reflected in his or her children.
26. Eyo ni mi te angu ka owu'bo (Issues are waiting for you when the day breaks) or E'yo ni imu abiri le, 'yere, erimiteria (Problems come like hunger, slowly, they are waiting for you).
27. Odru fu Anira ni te (The buffalo killed the man who thought he knew it all).
28. O'bi'biasi etto ma jo ve ra (Because of Copying, the rabbit's house got burnt).
Other Teachings
1. Don't sit in the road or else your mother will die.
2. Don't sit on the Atuluku (fireplace) or else you will remain short. (Sometimes, it may be hot and burn you)
3. When you eat meat or drink milk, don't let them remain around your mouth so that they don't smell (Clean yourself so that you don't become allergic)
4. Don't sing while eating at the table, you may choke
5. Don't wear the Itisi (Coiled cloth or other material on which a pot is put while being carried on the head) around your foot or hand. In other words, don't play with it so that it doesn't get spoilt or stuck on your hand.
6. If you escort a visitor for a long distance from your home, he may take long to re-visit you.
Introducing the Leopard People...
Open your mind and rediscover the real Lugbara World ...modern, flamboyant, mysterious and truly African.
The Lugbara are the largest ethnic group in West Nile. They came from Rajaf in Juba Region or Baar in Bari Sudan and inhabited the District of Arua in Uganda occupying the counties of Ayivu, Vurra, Maracha, Terego and Aringa. The Lugbara also inhabited the District of Aru in Zaire (presently Democratic Republic of Congo [DRC]) covering counties of Nyio, Ochoo, Luu, Zaki and Adranga. In Nebbi District, there are Lugbara settlements in Kango Division of Okoro County. In some areas, they live side by side with the Alur and Kebu (Ndu-Alube)
The Lugbara language belongs to the Moru-Madi group of the Eastern Sudanic languages. It has several dialectical variations such as the Andrale'ba / Terego,Aringa and Madi-vi (Okolo). The protestant Bible was at first written in the dialect of Vurra at Ovisoni. However today, the dialect of Pajulu around Arua Town is considered as the standard Lugbara for all purposes. It is in harmony with the dialect for general use in Aru District.
The Lugbara are the largest ethnic group in West Nile. They came from Rajaf in Juba Region or Baar in Bari Sudan and inhabited the District of Arua in Uganda occupying the counties of Ayivu, Vurra, Maracha, Terego and Aringa. The Lugbara also inhabited the District of Aru in Zaire (presently Democratic Republic of Congo [DRC]) covering counties of Nyio, Ochoo, Luu, Zaki and Adranga. In Nebbi District, there are Lugbara settlements in Kango Division of Okoro County. In some areas, they live side by side with the Alur and Kebu (Ndu-Alube)
The Lugbara language belongs to the Moru-Madi group of the Eastern Sudanic languages. It has several dialectical variations such as the Andrale'ba / Terego,Aringa and Madi-vi (Okolo). The protestant Bible was at first written in the dialect of Vurra at Ovisoni. However today, the dialect of Pajulu around Arua Town is considered as the standard Lugbara for all purposes. It is in harmony with the dialect for general use in Aru District.
Political Setup
The political set up of the Lugbara was segmentary. The Most Important Figure was the chief called Ozoo-Opi (King of the Rain). He sometimes had both political and rainmaking powers. But in some cases, the Ozoo-Opi did not possess rainmaking powers. In such an event, another individual was entrusted these powers. Such was called Ozoo-ei. The Ozoo-Opi was the chief custodian of the clan's property. In any case, harvesting could (not) be done without the blessing of the Opi. It was his duty to offer new harvests to the gods and he had to taste the produce before before the producers could taste them. In the event of a clan ceremonial feast, he officially opened it by starting to eat before anybody else. He was given the most delicious meat which always included a piece of liver. The Opi rarely offered sacrifices to the ancestors though their powere to lead was believed to be derived from the ancestors. They however had the duty of offering sacrifices to the god of the clan. Custom demanded that an Opi should be able to recount the adi during funeral rites, serious illness and major social gatherings like marriage ceremonies. The prospective Opi learnt the adi by conversation. The actual practice of recounting the adi was solemn. The Opi would stand up and narrate the history of the clan to stress their oneness. Then he would proceed to recount the background of the occassion for which the adi was being recounted . He would symbolically move forward and backwards while shooting an arrow upwards at each sop.
If he happened to forget a point, or get mixed up during the process, it was normal and acceptable for another elder to correct him. Usually the adi would be followed by the settlement of the issue at hand.
In 2006, the administrative set up in Arua, the Lugbara's largest settlement, had 7 counties namely Ayivu, Maracha, Terego, Koboko, Vurra, Madi Okollo and Arua Municipality making it Uganda's Second Largest District after Mbarara. Arua had 36 Subcounties (including Ludara, Midia, Obule, Nyadri, Olabe, Yivu, Oluvu, Kijomoro, Adumi, Avoi, Pajulu, Oluko, Vurra, Ajia, Arivu, Logiri, Rigbo, Ogoko, Okollo, Offaka, Omugo, Udupi, Ali-Vu, Bileafe, etc) and 2026 villages.
Succession of an Opi
It was a peaceful affair. The date of succession was a very honorable occasion and irt was attended by all notables of the clan. This occasion was punctuated with a lot of beer and food. Amidst all this, the most senior Opi within the lineage presented the new Opi with an anderiku (a chiefly stool which was sometimes simply referred to as Opi Agua). After the new Opi had sat on the stool, he was presented with the rest of the chiefly regalia namely a spear, a bow, arrows and a bracelet. Then a congregation of lineage chiefs would formally brief the new Opi on the qualities and rules of conduct which would be expected of him as a leader and alert him to the heavy responsibility he would have to shoulder.
Judicial System
Any affairs which affected the clan were handled by the lineage and clan heads. Normally minor offences would be settled by the lineage heads but serious ones required the clean heads eg killing a relative, adultery, unpaid loans and more serious forms of wizardry, witchcraft and sorcery. The lineage court comprised all the family heads and it was presided over by the lineage head. The clan court was a higher court comprising all the lineage heads who often co-opted other notables and some wealthy men if they deemed it appropriate. Court proceeding usually took place under a big tree in the compound and trials were conducted in privacy. As a matter of fact, women and children were not allowed to linger around the area unless they were called upon as witnesses. In an intra-clan affair, a murder was fined a bull. The murder of a woman was fined a cow. In cases involving adultery, it was fashionable to give a bull to the affected husband. Incest was also abhorred and in case it took place, the male relative of the girl was fined a sheep which was slaughtered and eaten by the family to cleanse the sin. Inter-clan cases were more serious than intra clan cases. An inter-clan adultery case for instance was serious enough to require capital punishment. If caught red handed, the man would be killed or if lucky his sexual organs would be maimed. In fornication, the boy would be held as ransom until he agreed to marry the girl or paid an appropriate fine. Failure to comply would also lead to maiming of his organs. Unsettled loans would also lead to war between clans.
If he happened to forget a point, or get mixed up during the process, it was normal and acceptable for another elder to correct him. Usually the adi would be followed by the settlement of the issue at hand.
In 2006, the administrative set up in Arua, the Lugbara's largest settlement, had 7 counties namely Ayivu, Maracha, Terego, Koboko, Vurra, Madi Okollo and Arua Municipality making it Uganda's Second Largest District after Mbarara. Arua had 36 Subcounties (including Ludara, Midia, Obule, Nyadri, Olabe, Yivu, Oluvu, Kijomoro, Adumi, Avoi, Pajulu, Oluko, Vurra, Ajia, Arivu, Logiri, Rigbo, Ogoko, Okollo, Offaka, Omugo, Udupi, Ali-Vu, Bileafe, etc) and 2026 villages.
Succession of an Opi
It was a peaceful affair. The date of succession was a very honorable occasion and irt was attended by all notables of the clan. This occasion was punctuated with a lot of beer and food. Amidst all this, the most senior Opi within the lineage presented the new Opi with an anderiku (a chiefly stool which was sometimes simply referred to as Opi Agua). After the new Opi had sat on the stool, he was presented with the rest of the chiefly regalia namely a spear, a bow, arrows and a bracelet. Then a congregation of lineage chiefs would formally brief the new Opi on the qualities and rules of conduct which would be expected of him as a leader and alert him to the heavy responsibility he would have to shoulder.
Judicial System
Any affairs which affected the clan were handled by the lineage and clan heads. Normally minor offences would be settled by the lineage heads but serious ones required the clean heads eg killing a relative, adultery, unpaid loans and more serious forms of wizardry, witchcraft and sorcery. The lineage court comprised all the family heads and it was presided over by the lineage head. The clan court was a higher court comprising all the lineage heads who often co-opted other notables and some wealthy men if they deemed it appropriate. Court proceeding usually took place under a big tree in the compound and trials were conducted in privacy. As a matter of fact, women and children were not allowed to linger around the area unless they were called upon as witnesses. In an intra-clan affair, a murder was fined a bull. The murder of a woman was fined a cow. In cases involving adultery, it was fashionable to give a bull to the affected husband. Incest was also abhorred and in case it took place, the male relative of the girl was fined a sheep which was slaughtered and eaten by the family to cleanse the sin. Inter-clan cases were more serious than intra clan cases. An inter-clan adultery case for instance was serious enough to require capital punishment. If caught red handed, the man would be killed or if lucky his sexual organs would be maimed. In fornication, the boy would be held as ransom until he agreed to marry the girl or paid an appropriate fine. Failure to comply would also lead to maiming of his organs. Unsettled loans would also lead to war between clans.
Burial (Dra)
The burial of a chief differed considerably from that of ordinary men. After the announcement of a chief's death, no one was allowed to wail because it was feared that the corpse might turn into a lion or a leopard and attack the people. Therefore, prior to the chief's burial, mourners would weep quietly. A bull was slaughtered for the mourners and its hide was used to wrap the corpse. The burial was in the middle of the night and the body would be placed in the grave with the head pointed northwards towards Mt. Liru where the Lugbara believed they originated. After burial, a sorrowful song would be sung and mourners wailed plus danced. A bark cloth tree (laru) would be planted on the grave. Food would be served during part of the mourning. The parternal relatives of the late Opi (chief) would give avuti (death duty in the form of a bull) to the chief's maternal relatives. The burial procedure for ordinary people was similar to that for a chief except that in the event of the death of an ordinary person, mourners were allowed to wail immediately after the death without fear that the corpse may turn into a lion or leopard. Besides the laru was not usually planted on the grave. At all burials, the adi (testimonies or traditional history) of the deceased was recounted and funeral dances were compulsory. The women used to put ashes and mud on the head as a sign of mourning at the funeral ceremonies.
Lugbara Family
Every married man has authority over his wives and children. Even when his sons got married, he still had power over them and their children. The Lugbara had a clientage system called Amadingo whereby the poor or destitute would be looked after by the wealthy. Such people were treated as family members and could be given land if they desired to stay. Bridewealth would even be paid for them by their hosts if they wished to marry.
If a kid was sent to call someone in the neighbourhood for a meal, the kid would sit next to that person. If it was an old man, he picked up the walking stick and walked away. The kid didn't have to talk. This guy would have to follow him if he wanted to get back his cane.
If you had a problem, you could talk it out with your brother, and then it would work out. Early Lugbara homes had a lot of respect unlike today. Guys don't even greet each other nowadays.
Birth
When a child was born, the acting midwife was required to cut a boy's umbilical cord in 4 strokes. If the baby was a girl, the cord was cut in 3 strokes symbolising the numbers for men and women in Lugbara tradition. After birth, the mother stayed in confinement for 3 or 4 days depending on the child's sex. Besides she was required not to eat certain foods and could only receive a few visitors. Following this would be festivities that ended with the naming of the child after a memorable experience.
Initiation
During puberty, both girls and boys underwent two important rituals of tribal identification. These were face tatooing and the extraction of six frontal teeth from the lower jaw. It was intended both as a way of decoration or initiation into adulthood. They were painful but compulsory; meant for beauty especially for women.
A young male is first given a broom. He has to fetch water, cultivate the farm, and mix them with any other business randomly. If he is wise, he plants tomatoes and onions.
A young female is first taught how to pick rubbish and firewood, then fetch water, light fire, put water to heat, start cooking and look for mundrokole (greens) ofuta koko (without the cooking solution made from ashes from banana peelings). If it is tasty, she will go on cooking. She also must learn how to bathe her youngsters.
A good child (Nva ala or Nva Onyiru) does these things by his or her own initiative (Ima Drisi) and listens to what the elders say.
Eyo Beza (Ika nje lokirisi) - Jokey talk: You pretend or he says you don't know, but you have seen
Agata gazu aka (Ile fu diamba [Eyo nji be]) - Arguing consciously...like you want to grow up with bad manners
Culturally, we must be 'born again' and revive our traditional songs, riddles, folk tales, proverbs, musical instruments, oral literature and other artistic values. In pre-colonial times, the Lugbara were known as Madi. Under colonialism, they were given the strange name of 'Lugbara' by Arabs who came to their land more than a century ago. Colonial powers further divided them into Belgian and British areas of influence. These vicissitudes have been detrimental to our identity and heritage. However with the formation of the Lugbara Literature Association (LULA) on Saturday 12 November 1994 at Arua, there was a ray of hope that something will be achieved for the benefit of our prosterity. (Data for this website started to be collected 10 years after LULA's formation by two Dramani brothers Vyo and Aiko). At the time of its formation, the first Chairman of the association Mr. Jason Avutia said, "Lugbaras are intelligent, energetic and far sighted but what is surprising about them is that they often don't undertake a task and complete it. They often develop jealousy, envy and an 'I don't care' attitude. Most of the Lugbara will join hands to do a task expecting to eat. Where 'eating' is difficult to come by, they will withdraw and care less." Other pioneers of LULA were Nahor Oyaa Awua (Coordinator) and Abeti S. Ledra (Educationist with a Bachelor in Education and Masters in Education [Makerere University Kampala]).
Historically, the Lugbara have been known to be hard workers fit for military life, plantation labour and tobacco growing (Arua alone produces over 50 percent of Uganda's tobacco). Even a British missionary Archdeacon Vollor (Bwana Vollor who has a road named after him in Mvara residential village) of the African Inland Mission said in praise of the Lugbara that "Mungu le Lugbara ambo" (God likes the Lugbara very much).
If a kid was sent to call someone in the neighbourhood for a meal, the kid would sit next to that person. If it was an old man, he picked up the walking stick and walked away. The kid didn't have to talk. This guy would have to follow him if he wanted to get back his cane.
If you had a problem, you could talk it out with your brother, and then it would work out. Early Lugbara homes had a lot of respect unlike today. Guys don't even greet each other nowadays.
Birth
When a child was born, the acting midwife was required to cut a boy's umbilical cord in 4 strokes. If the baby was a girl, the cord was cut in 3 strokes symbolising the numbers for men and women in Lugbara tradition. After birth, the mother stayed in confinement for 3 or 4 days depending on the child's sex. Besides she was required not to eat certain foods and could only receive a few visitors. Following this would be festivities that ended with the naming of the child after a memorable experience.
Initiation
During puberty, both girls and boys underwent two important rituals of tribal identification. These were face tatooing and the extraction of six frontal teeth from the lower jaw. It was intended both as a way of decoration or initiation into adulthood. They were painful but compulsory; meant for beauty especially for women.
A young male is first given a broom. He has to fetch water, cultivate the farm, and mix them with any other business randomly. If he is wise, he plants tomatoes and onions.
A young female is first taught how to pick rubbish and firewood, then fetch water, light fire, put water to heat, start cooking and look for mundrokole (greens) ofuta koko (without the cooking solution made from ashes from banana peelings). If it is tasty, she will go on cooking. She also must learn how to bathe her youngsters.
A good child (Nva ala or Nva Onyiru) does these things by his or her own initiative (Ima Drisi) and listens to what the elders say.
Eyo Beza (Ika nje lokirisi) - Jokey talk: You pretend or he says you don't know, but you have seen
Agata gazu aka (Ile fu diamba [Eyo nji be]) - Arguing consciously...like you want to grow up with bad manners
Culturally, we must be 'born again' and revive our traditional songs, riddles, folk tales, proverbs, musical instruments, oral literature and other artistic values. In pre-colonial times, the Lugbara were known as Madi. Under colonialism, they were given the strange name of 'Lugbara' by Arabs who came to their land more than a century ago. Colonial powers further divided them into Belgian and British areas of influence. These vicissitudes have been detrimental to our identity and heritage. However with the formation of the Lugbara Literature Association (LULA) on Saturday 12 November 1994 at Arua, there was a ray of hope that something will be achieved for the benefit of our prosterity. (Data for this website started to be collected 10 years after LULA's formation by two Dramani brothers Vyo and Aiko). At the time of its formation, the first Chairman of the association Mr. Jason Avutia said, "Lugbaras are intelligent, energetic and far sighted but what is surprising about them is that they often don't undertake a task and complete it. They often develop jealousy, envy and an 'I don't care' attitude. Most of the Lugbara will join hands to do a task expecting to eat. Where 'eating' is difficult to come by, they will withdraw and care less." Other pioneers of LULA were Nahor Oyaa Awua (Coordinator) and Abeti S. Ledra (Educationist with a Bachelor in Education and Masters in Education [Makerere University Kampala]).
Historically, the Lugbara have been known to be hard workers fit for military life, plantation labour and tobacco growing (Arua alone produces over 50 percent of Uganda's tobacco). Even a British missionary Archdeacon Vollor (Bwana Vollor who has a road named after him in Mvara residential village) of the African Inland Mission said in praise of the Lugbara that "Mungu le Lugbara ambo" (God likes the Lugbara very much).
Lugbara Marriage (Oku Biza)
(Lugbara couple during their memorable Christian Wedding at St. Francis Church Makerere on Saturday 18th September 1999. A different photo appeared in the Wedding Page of The New Vision on 1st November 2000. Married traditionally after payment of 12 cows in the 1970s, the couple produced seven children between 1972 and 1986 though the 3rd one lived for only two years)
"Oku Biza" literally translated means 'the Ceremony of Catching a Woman' though not like the Karimojong (whose marriage culture involves courtship rape). Modern Lugbara are peaceful and sanctify their relationships in churches or mosques. For the non Lugbara males interested in any Chandiru, Ayikoru, Efuru, Drajiru, Tabaru, Adroru, Fetaru, Eturu, Inzikuru, Munduru, Letaru, Eyotaru, Epetiru, Maturu, Alioru, Ocokoru, Maliru, Ejuru, Ajiru, Oyaru, Asinduru and Amaguru of this world, be informed that Brideprice may be a priority in some families. Sometimes, you may actually have to pay at least a cow for each kid your Lugbara partner conceives. In the very distant past, at a time when tribal warfare characterised Lugbara Society, courtship is said to have been impossible. In those days, parents used to arrange marriages for their children. Marriage reservations could be made by the parents even when children were of tender age. When warfare subsided considerably, courtship became possible. The boy's father would transfer bridewealth to the girl's home and thereafter, the couple was customarily married. Divorce was very rare in deed. It could only occur if the woman failed to have children or she was found in possession of poisonous charms or any other substance that could be used to kill people.
During the 1960s, John Middleton wrote extensively about "The Lugbara of Uganda". In the Chapter on 'Marriage and Exogamy', Middleton wrote, "Marriage in Lugbara was marked by the transfer of bridewealth from the minimal lineage of the bridegroom to that of the bride. By the rules of exogamy that regulated the choice of a wife, a man might not marry a woman of his own clan. Nor might he marry into the major lineage of his mother, this prohibition was inherited for three generations. The range of permitted marriage was not the same as that of permitted sexual relations... The word for 'to marry' is 'je', the same word used to mean 'buy', 'exchange' or 'barter'. It shouldn't be translated as 'to buy' in this context for the simple reason that this translation refers only to the modern economic activity of purchase with money which was not traditional... There were then about seven head of cattle which represented the procreative power of the woman. The 'cattle' might in fact be goats and even money, bicycles and other goods were known to be transferred instead although this was unusual and thought improper... Arrows were also transferred. They were a form of currency for use in certain situations of which this was one. Several hundred arrows were collected from both the father's and mother's kin of the bridegroom and handed over to the bride's father who in turn distributed them among her kin. The transfer of arrows marked the establishment of the ties of affinity between the two lineages. Finally, there were gifts of beer given to the girl's mother to recompense her for the loss of her daughter, to heal her grief and also to enable her to get a substitute for a few days to help in the home..." There is so much he wrote I should not copy here for rights infringement reasons. Otherwise, you can buy the whole book and read...
Aje [Lugbara Pre-Marriage Introduction]
After negotiations between both families about the amount of Bride Wealth to be given whether in form of cash, cattle or other items, a day is set for the Introduction. Today, most Lugbara ceremonies are held in the afternoon at a location chosen by the woman's parents, usually their home. The woman's family waits for the male's side to make a ribbon cutting entry and sit on the opposite side facing them. The Master of Ceremony directs the events as scheduled. One of those events is a mock-test for the prospective Son-in-Law to choose his partner from a group of very cute and elegantly clad girls who receive gifts like money in envelopes. They could even be as many as 20 though less than 10 is cumbersome and more time saving. The boy's aunt (whom Baganda call Senga, Uncle is a Koja) gives a basketful of flowers to the selected girl. There are speeches and prayers from various individuals before food is served and the cake cut. For certain families, too much excitement by In-Laws is considered ashaming yet happiness is like alcohol for some folks; It makes them lose inhibitions and the anxiety of what people will say. Marriage for most people happens once so should be enjoyed to the maximum but at Introductions, it is preferred that people celebrate after the ring is fixed on the lady's finger and the dance floor is opened by the couple. Meetings are usually held months before the 'Aje' (Lugbara for Introduction) to ensure it is a success. Fundraising for Bride Price during these meetings can involve the American style auctioning of a valuable item. Also, those attending may be asked to pay for the seat they choose or buy food and a soda. Those dressed in dur bar (coats) may also be challenged to defend their suits. Latecomers are also charged. Some people hold Evaluation meetings after the Introduction to see how everything went and if possible avoid whatever mishaps happened. A day is also set for the final Marriage or Wedding which is usually communal though private gatherings can also be arranged which happened during the Covid-19 lockdowns...
According to Simon Drapari in his book that wonderfully demystifies the lies about Yole Clan who originated from Ethiopia, intermarriages between clan members are strictly forbidden and can bring a curse that requires cleansing especially after a child is born... A widow has a right to choose whom to marry after her husband departs from the Earth...
Richard Of Yumbe Gave Stela Beautiful Pearls (ROYGSBP) is a phrase I coined to remember the correct order of rainbow colours: Red, Orange, Yellow, Green, Skyblue, Blue, Purple. It pays tribute to two Lugbara lovers who do not believe in homosexuality which is totally devilish and not Lugbara at all; gay coupling is not marriage even if the Anglican Church of England allowed priests to bless same-sex unions...
Muslims are allowed to marry at most four women as long as they can treat each of them equally; it's next to impossible like Jacob loved Rachel more than Leah (from Genesis 29 onwards) though bridewealth is any gift the man chooses out of love. The great Madi chief named Ajai had 100 wives and some Lugbara men have more than two women...
According to one Lugbara old man, bridewealth in pre-colonial times used to be arrows, then it shifted to chicken, goats and then cows. Some modern-day Lugbara only pay millions of money as animals...
It would be very nice if the standard minimum bridewealth was a goat; at least it's affordable and around 2017 matched the 50 shekels of silver levied in the Bible (Deuteronomy 22:29) at about 14 US Dollars. Judah pledged to his daughter-in-law Tamar a goat (in Genesis 38:17) when she disguised herself as a prostitute and became the mama of his twins. Abraham's servant sent to look for Isaac's wife put a gold nose-ring weighing a beka (about 5.7 grams) on Rebekah and two gold bracelets weighing 10 shekels (115 grams) on her arms; then bowed down and worshipped the LORD...
Arabs can marry their cousins and according to John Middleton, the Lugbara used to allow it up to the 10th generation even though it was later discontinued. Mothers in Arabia can also choose wives for their sons, just like booking from childhood in a Lugbara culture called "tying the legs"...
Emmanuel Bada Dravu, the Oyavu Clan leader, disclosed during (Westnile TV's) Lugbara Ma A'bi program entitled "Mali Lugbara Ma Aje Veleri" on Friday 5th May 2023 that in Lugbara culture, the father of the groom chooses the bride from a respectable family and pays bridewealth for his son's first marriage; it includes clothes, footwear, hoes, brooms, cows (for her clan to eat as jotile, katile, ali and avuta plus ndu a'buma for 2nd time marriage) or goats (kayi). In some places, ti ago [bull] is worth ndri towi [five goats]. Today, couples find themselves in school, the market, church, workplace and discos. In this case, a letter is supposed to be written and a chicken or sheep exchanged to cleanse the dirty hands before mali takes its place. For the poor [alio 'ba] who can still afford to dig hard and sell their crops, bridewealth is accepted in installments though problems like sicknesses, accidents or death can attack the family they create. The father of the bride can also take yamari as gratitude to the groom's clan like the introduction in other cultures; it shouldn't be extravagant. Other payments include nguku soma for telling lies about a partner..
(This post is dedicated to the amazing Lugbara-ganda named Asher Bania who worked at Orient Bank Arua until March 2022 plus many other people not listed)
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