Bebe Cool - Agenze

This is a hit song -- transcription/translation corrections would be much appreciated.

.	Mama wa Baanabange	Mother of my children
.	Ggwe njagadde ntyo	How I love you
.	Mu bulamu bwange	In my life
.	Ne nkuwana ntyo	How I support you
.	ne nkubiitabiita ne nsuuta ggwe	and pamper you and praise you
.	Ogenze ogenze	You've left.
.
.	Bwe nakusangira wansuubiza nti	When I met you, you promised me that
.	Bulamu nakufa, olisigala nange	Life eternal [?], you would stay with me
.	Bwe ndisobya, olituula nange	When I erred, you would sit with me
.	N'onkubamu embooko zange musanvu	And beat me with a cane seven times
.
.	CHORUS
.	Mama w'abaana bange	Mother of my children
.	Komaw' eka mukwano ofumbe	Come back home my love, cook!
.	Ab'ebigambo obaveeko	Those talkers, leave them
.	Bakuyinula mukwano. Osimbe!	They are corrupting you, my love. Plant!
.
.	RAP
.	Obulamu bwange bujudde maziga nakukaaba	My life is filled with tears and I've cried for you

.	Okuva lwewagenda nga ogenze n'abaana	Since the day you left with the children
.	Bwe naguliranga amata n'omugaati buli kadde	When I buy milk and bread all the time
.	Kati ngugula ne guvunda buli lunaku	Now I buy it and it spoils every day
.
.	Bwe newanirangako nti nina owange omufumbi	When I console myself by thinking I have a wife of my own
.	Kati baseka banfudde kalibobbo	Now they laugh, they have made me hard
.	xxxxxx xxxxxx xxxxxxx
.	Nga ebitala byange bifuuse bya kiragala	My lights have turned green
.
.	Ebizibu bingi bibeera mu bufumbo	Many troubles are in marriage
.	Era mu bufumbo ojudde okulwana	And in marriage you are filled with fighting
.	Abatabulimu be basigula abafumbo	Those who aren't married uproot those who are
.	Naye abafumbo bambi mugume	But bad married people you should be faithful
.
.	CHORUS
.
.	Bambada mbadaba Bebe	The fools, I see them, Bebe*
.	Bebe Cool ayombye ne Zuena	Bebe Cool quarreled with Zuena
.
.	Bambada nbadaba Bebe	The fools, I see them, Bebe

.	Zuena Agenze na Banna	Zuena has gone with the children
.
.	Bambada nbadaba Bebe	The fools, I see them, Bebe
.	Bakiyaaye balipira Zuena	Bakiyaaye [cheats?] balipira [?] Zuena
.
.	Bambada nbadaba Bebe	The fools, I see them, Bebe
.	Zuena [addaye ewa] Bebe Cool	Zuena [should go back to] Bebe Cool

Nabikoowa, song by Juliana Kanyomozi

Hey, ooh I will get another
Eh, ah

VERSE 1
The thing that you have or you mess up
When you finish it and it fails
Because of it you will panic [onoopapa?]
And you regret if it dies
When I remember those times
The tears begin to fall
You bullied a lot
And I will not come back to you
I apologize to you and am finished
And I leave my heart with you
To love, it is a mistake
I swear I will not go back to you

CHORUS
When you acted like that
You did me wrong, I hated you
Things that hurt the heart every morning
I too got tired of them.

VERSE 2
When I showed you love in its fullness
You gave me ffala [?]
You thought I was obsolete
And you were like that when you married me
Though there were many men who wanted me
I was a pillow [?] and beat them away
You made me miss out on many things that I saw
You were the one who fenced me in
Many good men.
I'm going to get another "catch"
Tebampima kugwe [?] that others
They do not come to me

CHORUS

VERSE 3
Now my heart
I protect it carefully
When I get used to it and stop loving so much
Then I will cease to hate
The pain that overwhelms me
Many tears shed
Maybe I am going crazy
I can't go back to you, no never.

----------------

Hey, ooh ndifuna omulala
Eh, ah

Verse one.
Ekintu kyolina oba okivuluga
Bwokimala nekigwaawo
Olwo noopapa
Newejjusa nti singa nakifaako
Bwenzijukira ebiseera ebyo
Amaziga neganyunguka
Wanjoogajooga nyo
Nange sirikuddira
Nze nakwesonyiwa nemmala
Nememe yange neekuta
Okukwagala yali nsobi
Ndayira sirikuddira

Chorus:
Nebwolikola otya
Wampisa bubi nange nenkukyawa
Ebyokulumwa omutima olukedde
Nabikoowa nange X 2

Verse two.
Bwennakulaga omukwano ogujudde
Wampita ffala
Walowooza ndibye
Nobeera bwotyo nga ondibaga
So nga abaneegomba ntoko
Ndi mutto era mbakuba nyo
Wansubya nabingi nyo bwendaba
Wali wafuuka enkomera gyendi
Abalungi bangi
Ndifuna omulala kanoonye
Tebampima kugwe nti abalala
Tebantuuka

Chorus

Verse three.
Kati omutima ogwange
Ngukuuma nyo
Wenamanyiira wo navaawo gyenakoma okwagala enyo
Gyenakoma okukyawa
Obulumi bwewampisaamu
Amaziga amangi agaakulukuta
Mpozzi nga ngudde ddalu
Siyinza kukudira no, no nedda

Kulyennyingi, by M.B. Nsimbi, Chapter 4, Part 2

Note: This passage contains a good example of tricky numeral concords in Luganda. "olunyiriri n'aluddamu emirundi egiwera esatu oba ena, n'afunayo kilo eziwera essatu oba ennya." "Hours" (emirundi) is in the noun class mu-/mi- so the numbers three and four are spelled "esatu" and "ena." "Kilos" (kilo) is in the n-/n- noun class, so the numbers three and four are spelled "essatu" and "ennya." The spelling change reflects a difference in pronunciation. This difference only occurs with the numbers 1-5, and also the word "how much."

At the start, Kulyennyingi and Kiggundu felt that they did not fit well in the company of Fadul and his other friends because they had little money, but Kulyennyingi soon came up with a plan to get some. He started to buy sugar at Kiggundu's father's store and sell it on the black market. Now during this time when he was going to sell on the black market, he was changed by a shortage of cloth. He seemed to be buying at the government price for plantation workers. Sometimes this is how people "planted" for him: the sun would be going down, and they went to dig clay.

Kulyennyingi would buy a kilo of sugar for 7 shillings and sell it for 25 or 30 shillings. As Kiggundu was planting rows, he would give his friend a look, signaling to come back to this row in three or four minutes, and pick up three or four kilos. The money Kulyennyingi got in selling blackmarket goods and in other ways soon enabled him to buy himself rich clothes like his friends'.

Kulyennyingi came to see that selling sugar on this kind of black market entailed not giving the buyer all the things he or she desired to have. Thus he started to [okumutudanga ?] and then mix maize flour into the sugar. He began with four kilos of sugar Kiggundu bought for him. He took eight small bags, and in each one he put one kilo of sugar and half a kilo of flour. Then he filled each the rest of the way with sugar.

In Kampala and neighboring regions there were many places where people of all kinds convened. To one of these places Kulyennyingi started to bring his sugar mixed with flour, and started to call out to buyers "Kawolo, Lugazi [Ugandan sugar plantation regions]. Get it before it's gone!" On that very day they bought all his stock and he went home and celebrated. His trick earned him a lot of money because every day he mixed sugar and flour and brought it to a new place where they did not know him. From his money he took out a little bit and gave it to Kiggundu to thank him and enable him to purchase more sugar.


--------------

Okusooka, Kulyennyingi ne Kiggundu baawuliranga nga tebagya bulungi mu kkampuni ya Fadul ne banne abalala kubanga bo ensimbi balina ntono naye Kulyenyingi yazuula mangu amagezi ag'okuziweza. Yatandika okugulango sukaali mu dduuka ya kitaawe wa Kiggundu n'agenda amutunda ku magendo anti mu kiseera ekyo yali afuuse wa bbula ng'ebikooyi. Lw'alabise, ng'okumugula ku muwendo gwa Gavumenti aba wa kusimbira nnyiriri. Oluusi ng'abantu bamusimbira omusana ne gubaggweerako, ne bavaayo ng'ogusima ebbumba.

Kilo ya sukaali Kulyennyingi gye yagulanga Shs. 7- yagitundanga Shs. 25/- oba 30/- Kiggundu bwe yabanga y'asimbizza olunyiriri, ng'attira ku munne eriiso, olunyiriri n'aluddamu emirundi egiwera esatu oba ena, n'afunayo kilo eziwera essatu oba ennya. Ensimbi Kulyenningi ze yafuna mu kutunda amagendo ne mu ngeri endala zaasobozesa mangu okwegulira engoye ezz'ekigagga ng'eza banne.

Kulyennyingi yagenda okulaba ng'okutunda sukaali mu magendo ag'engeri eyo tekumufunyisa bintu byonna bye yal yeegomba okuba nabyo. Kyeyava atandika okumutudanga ng'amaze okumutabulamu obuwunga bwa kasooli. Ekyo yakitandikira ku kilo za sukaali nnya munne Kiggundu ze yamuguza. Yaddira obusawo munaana nga buli kamu kagyamu kilo ya sukaali emu, n'abussaamu obuwunga kimu ekyokubiri ekya kilo. Bwe yamala ekyo, buli kasawo n'akayiwako sukaali ne kajjula.

Mu Kampala ne mu miriraano mulimu ebifo bingi ebikuŋŋaanirwamu abantu aba buli ngeri. Mu kimu ku bifo ebyo Kulyennyingi gye yasooka okutwala sukaali we alimu obuwunga, n'atandika okukoowoola abaguzi nti "Kawolo, Lugazi. Amwagala ayanguwe." Ku olwo lwennyini lwe baamugula ne bamumalawo n'addayo eka ng'asanyuse. Amagezi ago gaamufunyisa ensimbi nnyingi kubanga buli lwe yatabulanga sukaali n'obuwunga ng'amutwala mu kifo kiggya gye baabanga batamumanyi. Ku nsimbi ze yafunanga yatoolangako entonotono n'aziwa Kiggundu okumwebaza n'okumwongera amaanyi ag'okumuguza sukaali omulala.

Kulyennyingi, by M.B. Nsimbi, Chapter 4, Part 1

In January, 1972, although Kulyenyingi's did not have a brain that picked things up quickly, they moved him up to Senior Secondary II because the headmasters did not like students returning to the Senior Secondary classroom. His age also forced the teachers to push him to the higher class. In the the classroom where they put him they put three other boys who were the same age: Fadul, Abasi, and Matayo Kasule. Fadul was the son of Major Sebi. Abasi was born to Hussein who was the District Commissioner. Kasule's father was a blackmarketer in the city, Diisi Hussein.

These boys too, were not very quick learners.

The gossip thus spread quickly that when Major Sebi had gone to the headmaster's office to ask for a place for his son, he had sat down in a chair, drawn a small pistol, and toyed with it. He put it back in the pocket of his coat after the headmaster agreed to enroll his son in the school.

He did not greet him with a letter of recommendation from the headmaster of the boy's current school.

As for Hussein, he secured his son's place with a phone call. Perhaps Kasule's father when he went to ask for his son's place, he brought a small envelope and pressed it on the headmaster while they were both in the office.

Kulyennyingi and his friends entered their school when it was coed. In school, Fadul, Abasi, and Kasule comported themselves like princes, as though they did not like to be ordered about by teachers. When they were not in school they wore wealthy people's clothes, such as expensive "t-shirts," "bell-bottoms," and "platform shoes." In an hour, they wore hundreds of shillings.

To show himself equal to his age mates, Kulyennyingi befriended Fadul, Abasi, and Kasule, and changed a lot in hanging out with them. They say that "PROVERB" These boys, took their friend Kulyennyingi to food stands and bought him chappatis, roast chicken, samosas, peanuts, and other snacks. Sometimes they took him to baars and bought him beer and cigarettes, and he drank until he knew these things well, and started to buy them on his own. There was a boy Kiggundu who was a friend of Kulyennyingi. He joined the party. His father had a shop at Nnaakulabye, but he was not in "mafutamingi" [blackmarket].


-----------

Newankubadde ng'obwongo bwa Kulyennyingi bwali tebutoola mangu naye mu January, 1972 baamwambusa mu Senior Secondary II kubanda abakulu b'ebyenjigiriza baali tebakyayagala nnyo basomi kudda mu bibiina bya Senior Secondary school. Obukulu bwe nabwo bwawaliriza abasomesa okumusindika mu kibiina ekya waggulu. Mu kibiina mwe bamutwala baayingizaamu abalenzi abalala basatu abali bamwenkana obukulu: Fadul, Abasi ne Matayo Kasule. Fadul yali mwana wa Major Sebi. Abasi yazaalibwanga Hussein eyali Distict Commissioner. Kitaawe wa Kasule yali mafutamingi mu kibuga ekyalimu Diisi Hussein.

Emitwe gy'abalenzi abo bonstalue nagyo gyali tegikwata mangu bye baasomesebwanga.

Olugambo kyerwava luvuga ennyo nti Major Sebi bwe yagenda mu ofiice y'omukulu w'essomero okusabira mutabani we ekifo, olwatuula mu ntebe n'aggyayo ka basitoola n'akalera. Mu nsawo ya girikooti ykazzaamu ng'Omukulu w'essomero amaze okukkiriza okuyingiza omwana we mu ssomero.

Teyamubuuza na bbaluwa emusemba eva ew'omukulu w'essomero mwe yali.

Hussein ye ekifo ky'omwana we yakisabira ku ssimu era n'akifunirawo. Mbu kitaawe wa Kasule bwe yagenda okusabira omwana we ekifo, yagenda n'ebbaasa enzito n'agikwasa Omukulu w'essomero nga bali babiri mu Ofiisi.

Essomero kulyennyingi ne banne abo lye baayingiramu lyali ligatta abalenzi n'abawala. Fadul ne Abasi ne Kasule mu ssomero beeyisanga ng'abalangira, nga tebaagala kulagirwa oba okutumibwa abasomesa. Bwe baabanga tebali mu ssomero nga bambala ngoye zaabwe ez'ekigagga, nga t-shirt ez'omuwendo omunene, bell-bottom n'engatto za plat-form. Essaawa baasibanga za nkumi za siringi.

Okufaananya empisa n'okwenkana obukulu mu myaka biringa bye byasobozesa Kulyennyingi okukwana Fadul, Abasi ne Kasule, na'fuukira ddala ow'ekiduula kyabwe, anti bagamba nti "Mbuulira gw'oyita naye aba akubuuza mpisa zo". Abalenzi abo, munnaabwe Kulyennyingi baamutwalanga mu mayumba gye batunda ebyokulya ne bamugulira capati, enkoko ensiike, sumbusa, ebinyeebwa n'ebyokulya eby'engeri endala. Oluusi baamutwalanga ne mu bbaala ne bamugulira omwenge ne sigala n'anywa okutuusa lwe yabiyigira ddala naye n'atandika okubyeguliranga. Waaliwo omulenzi Kiggundu eyali mukwano gwa Kulyennyingi. Oyo naye oluvannyuma yayingira mu kiduula kya Fadul ne banne. Kitaawe wa Kiggundu yalina edduuka e Nnaakulabye naye teyali mafutamingi.

Kulyennyingi, by M.B. Nsimbi, Chapter 3, Part 4

Nkerettanyi was still there helpless when from behind him came a car in which there was a grown man he knew well. When Nkerettanyi told him that the boys had warned him not to go straight ahead because he would be going onto very bad road, the man told Nkerettanyi, "From where you are go where I am going. There is good road here where we are. Here only cars usually get stuck."
This man, having finished telling Nkewrettanyi that road was good wanted to get out of his car to push Nkerettanyi's from where it was stuck. He was getting out, when Nkerettanyi said to him, "Elder, do not get out of your car. Let me call these boys who are idlers so that we can push my car and I too can go. Here we be able to go soon as these boys have much strength."
When nkerettanyi told the boys that he wanted them to work, they rejoiced, as they knew that he they were going to get money for pushing two cars in a very short time. The one that was not yet stuck they could push in five minutes and it would be able to go. And its owner was "those who are taking in the house of Waliggo" [some proverb]. Nkerettanyi said to him, "Elder, leave these things to me, I'll straighten them out."
When the boys they started to puh his car, Nkerettanyi said to them "Harder!" And they replied "But you must add to the money you gave us, as it will not cover the pushing of two cars." Nkerettanyi said "How much? "200," they said. Nkerettanyi said, "It's in the pocket/bag." The boys when they knew that they would get four hundred in ten minutes, they put the strength of their youth into it. Having pulled it out of the mud and water, their faces and clothes were plastered with mud. Seizing the moment, Nkerettanyi stomped on the gas and blew out of there and whistled at the boys as they "bakifuuwa bakizza munda" [idiom]

Kulyennyingi, by M.B. Nsimbi, Chapter 3, Part 3

In their great desire for money, Kulyenningi and his friends used many dirty tricks that were annoying to the victims as well as those who heard about and witnessed them. There was a man, Nkerettanyi, who turned around and tricked the boys in a way they wouldn't forget. Nekrettanyi was a driver who was very careful in driving his car. He came because his bosses sent him to bring ten bags of cement to his village in a Toyota pickup. That day it had rained a lot and the roads were ruined. He was on these muddy roads when he came upon Kulyennyingi, his brother Wantaate, and one of their friends waiting to push stuck cars. He was close upon the boys when a slippery spot grabbed his car and wanted to snatch it off the road. He managed to bring it back and continued forward. He had progressed a little way when he was greeted by Kulyennyingi and his friends. He returned their greeting and inquired, "How is this road up ahead?"

The boys smelled money, and therefore responded "Sir, very bad. You can't get where you're going this way. The best thing to do is go back the way you came and take the other road that goes there." When he did as they told him to, the boys whistled loudly, for the slippery place got to have another try. As he hit it, those who had warned him were right there. Unluckily, he drove to the place and hit a lot of mud which overcame the car and immobilized it. When he stepped more on the accelerator, the car sank deeper into the mud. The boys say the car not moving from the spot and came in great numbers saying, "Sir, if you will but spare us a little tea-money, we will push you and you can go." To which he replied, "You'll push for how much?"

To this question, Kulyennyingi responded "Just two hundred shillings." Nkerettanyi said, "Iii! My children, that's a lot of money! Just to pull me out of this mud!" Kulennyingi said, "We are cutting you very little. If you don't pay it, we won't move the car. Maybe you can see others who will push you." To illustrate, they backed away from the car.

Kulyennyingi, by M.B. Nsimbi, Chapter 3, Part 2

The amazing thing was, Lumiramwenge earned only enough money to satisfy his personal wants. His children were studying for only four years when he began to have trouble purchasing their school supplies. And, upon their return to school, he failed to furnish them with important things such as school fees, uniforms, books, pencils, and lunch money. His children were sent home from school many times and ended up sitting around; some were done with school after three weeks and studied no more.

While Lumiramwenge's children were home from school they did many things their father did not know about because he would come home at 11 or 12 o'clock at night like a dog "agiyita ŋŋwa." [?] When his wife scolded him for coming home late, he replied "I don't come back to the coop like a chicken." Sometimes people told of him sleeping there [at the bar?]. When his wife scolded him he replied, "I see no cause to quarrel. I didn't take the cooking pot or the blankets with me. What's keeping you from eating or sleeping if I don't come home?"

A healthy child is not able to hang around twiddling his thumbs: usually he looks for something challenging to do. When he does it badly adults say "You're a troublemaker." Lumiramwenge's children too, at home having been sent home for not having school supplies, hatched ideas for getting money. Unfortunately, they did not use the money to buy things for their education, as poor children did in the old days. These ones used it to buy things to eat and other amusements.

These were the strategies Lumiramwenge's children started to use to get money in the streets. When they were walking and came upon a car that was stuck in the mud or failing to start, they quickly gave it a push and got money. They would not push most driver's cars for free, because most drivers didn't pick up hitchhikers for free, and such drivers were no friends of theirs. Those who liked to help out of kindness feared to, as they might pick up bakkondo who would strangle them in the street.

Because they wanted to get a lot of money, Kulyennyingi and his friends learned many malicious tricks. A driver who did not know the roads well and wanted to pass through the area would ask "Is this road good?" When the road was bad and they knew that he could get stuck nearby, they would respond "No problem! You can go ahead!" When he continued ahead and they heard him getting stuck or slipping, they flew in like a bee-eater bird. After pushing the car for five minutes from where it was stuck, it did not seem shameful to ask its driver for 105 shillings, as there were two or three pushing. One day, Kulyennyingi and four friends spent the day in the road pushing the stuck cars of people who were coming from a burial of a man who prayed a lot [a Muslim] who was known for things he had done to help people. On that day, every child brought home 200 shillings.

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Ekyewuunyisa, Lumiramwenge gye yakoma okufuna ensimbi ennyingi gye yakoma okufuna ensimbi ennyingi gye zaakoma n'obutamugasa. Kale abaana b

Kulyennyingi, by M.B. Nsimbi, Chapter 3, Part 1

Kulyenningi and many children his age grew cleverer and cleverer. Looking and listening on the way to school and on the way back, they learned many things good and bad. On the way to school or on the way home late, they encountered street fighters, pickpockets, beggers, and crazy people of all sorts. They rejoiced upon seeing a man covered in mud and blood after falling off a bicycle, like those who said "look at this!" instead of taking pity on him and helping him up.

Kulyenningi and his friends gradually learned to stop when corpses were lying in the street and have a look. Corpses started showing up regularly in the streets. Some were naked because shameless people had removed all their clothes to keep for themselves or sell. Some corpses were those of people who had been killed by bakkondo or had died in traffic accidents. The police were not able to remove corpses from the road quickly, perhaps because they lacked cars.

At school, Kulyennyingi's friends made many friends—you know how little ones waste no time in making both friends and enemies. They made friends with rich children and poor ones who spoke many different languages. As young ones especially pick up languages that are not theirs, Kulyennyingi's friends quickly learned the languages of children from other parts who were with them at school. The rich children would buy them snacks like banana pancakes, samosas, fry-cakes, sweet porridge, peanuts, and so on.

Kulyenningi and his older brothers had been in school for three years when their father blocked the road to try to get money. At that time he was pumping gas for company cars. He would come to an understanding with drivers whose souls were as small as his and pump more gas into their cars than they would need to carry out their jobs. The drivers, once they arrived at safe places, would siphon some of the gas from their cars and sell it, splitting the profits with Lumiramwenge. Lumiramwenge also made use of company stores that were lacking things. The things for restocking he would also steal and sell, and then accuse the workers of having stolen them.

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Kulyenningi ne bato be abasinga obungi baali baana bajagujagu era nga bakalabakalaba. Bye baalabanga ne bye baawuliranga mu makubo nga bagenda mu masomero ne mu madda baayigiramu ebintu ebirungi n'ebibi. Abantu abalwanira mu makubo n'abasazi b'ensawo n'abawemuzi n'abazoole aba buli ngeri baabalabirizanga nnyo ne batuuka mu ssomero oba eka ng'obudde buyise. Baasunyukanga okulaba omuntu akagaali gwe kakubye ke ddimwa ng'avulubanye ettaka 'omusaayi naye ng'abaliwo bamugamba nti "Na kano kaakano", okwandibadde okumusaasira n'okumukwatirako ave wansi.

Kulyennyingi ne banne baagenda bamanyiira mpola okuyimirira awali emirambo egisuulidwa ku makubo bamale okugyerolera kubanga gyali gitandika butandisi okuba egya bulijjo ku makubo. Egimu gyabanda bukunya nga bakaggwensobazitunde bamaze okugyambula engoye bazeefunire oba bazitunde. Egimu gyabanga gya bantu abattidwa bakkondo oba abafiiridde mu bubenje be'ebidduka. Police yali tekyayinza kuggya mangu mirambo ku makubo, mpozzi olw'obutaba na mmotoka zimala.

Mu masomero abaan ba Lumiramwenge baafunayo emikwano mingi, omanyi abato tebalwa kukwana ate tebalwa kukyawa. Baakwana abaana b'abagagga na'ab'abaavu abaayogeranga ennimi eza buli ngeri. Abato nga bwe banguyirwa okuyiga ennimi ezitali zaabwe, abaana ba Lumiramwenge baayiga mangu ennimi z'abaana b'amawanga amalala be baali nabo mu ssomero. Abaana b'abagagga baabaguliranga n'ebyokulya nga kabalagala, sumbusa, amandaazi, muwogo, ebinyeebwa n'ebirala.

Kulyennyingi ne bane abakulu we baawereza emyaka esatu nga bali mu masomero nga kitaabwe agaziyizza amakubo ge yafunangamu ensimbi. Mu kiseera ekyo ye yali agabira mmotoka za kkampuni peterooli. yagendanga n'ategeeragan ne baddereeva ab'omwoyo omutono nga ye, n'ayiwa mu mmotoka ze bagenda okukozesa amafuta agamu mmotoka ze bagenda okukozesa amafuta agasukkiridde ku ge baabanga beetaaga olw'emirimu gya kkampuni. Baddereeva bwe baatuukanga mu bufo obwesiifu ng'amafuta agamu bagaggya mu mmotoka nga bagatunda, ensimbi ezivuddemu nga bazigabana ne Lumiramwenge. Sitoowa za kkampuni ez'ebintu ebitali bimu nazo yazirinako obuyinza. Ezo nazo yazisomolangamu ebintu n'abitunda: n'awaayiriza abakozi nti be baabibba.

Kulyennyingi, by M.B. Nsimbi, Chapter 2, Part 3

The forging of blood brootherhoods had brought many people reliable relationships. People now began to scheme against people they called their friends. In murderous scheming against their friends were those who climbed the ladder [? ababawendulira] by murder and theft. Thieves known as bakkondo proliferated in Uganda and murdered people in their homes and in the streets so that they could take their things. The malice and cruelty of the gun-toting bakkondo powerfully undermined the good old custom of running to help at the sound of an alarm, and people were exterminated in their homes like mice. The bakkondo brought terror into the streets. Drivers grew fearful of giving lifts to pedestrians, men or women; walkers too were afraid to be picked up by drivers whom they did not know well. Pedestrians began to drive cars and rushed into the countryside, even at night, and drivers started to speed up whenever they saw people they did not know in the roads.
The extreme craving for money threw many people out of good discipline and brought them to:
1. Overcharging
2. Concealing things they had to sell
3. Lying and fraud
4. Taking [lit. "eating"] bribes
5. Jealousy
6. False accusations
7. Failing to carry out responsibilities at work
8. Stealing possessions
9. Prostitution
The bakkondo and the murderers caused people to pick up and move to new places which they staked with signs: "This place is So-and-So's." Those who were able to built fences around houses and kept them locked up night and day so that a person who needed to commune with them could not reach them quickly. Yet guarding themselves behind gates did not protect them from the bakkondo and murderers who would apprehend them in the streets and yank them wailing from their cars. Others seized them at the gates of their compounds like hawks seizing chickens.
Bakkondo and murders forbid people from walking at night: he who had an extremely sick relative or a wife going into labor waited for morning and only then took her to the doctors. Bakkondo prevented shopkeepers from keeping their wares at their shops overnight. In Kampala, store goods were stored away every afternoon and brought out again every morning. You had to feel sorry for the struggling shopkeepers!
These things, astonishing but true, were part of Kulyennyingi's surroundings during his adolescence.

Kulyennyingi, by M.B. Nsimbi, Chapter 2, Part 2

The breaking of the good old customs allowed many women to remain unmarried [lit. cook only for themselves] or leave their husbands without telling their children. It allowed many men to bring into their houses women they met at the crossroads. As the saying goes "She is married who asks."

When people stopped fearing the thing that is called "disgrace" (to be shameful as a small [bastard] girl or boy), girls started to give birth to new children of fathers whom they had not married. Some of these girls, when they gave birth, were not yet sixteen. Some of them, when they gave birth, the fathers were nowhere to be seen. Children who did not have fathers, as well as those who were abandoned, these were the ones who were going to contribute to the well-being of Uganda!

The turning away from traditional customs changed the thoughts of people on many things, including matters of honor which they degraded. In the old days, when a girl was married and found to be a virgin, she was honored by her husband and his entire clan, and also by her own parents and this would cause her to receive gifts from the husband's parents. Parents were very strict in protecting their girl children and the girls also protected themselves against bad men and boys. Men also kept themselves from defiling other people's children and from having sex with people of men's houses [their own houses?]. When those who defiled little children and those who had sex with people in their own houses were caught, they were punished with a loss of honor and death.

In the time of which we are speaking, the beliefs of people about getting things changed alot. Men began to like having more money and things than their friends. If person fell in the street from sickness or an accident, many people instead of looking for ways to cure her sickness stole the things she had with her and left her to die! People with extreme cravings for things would arrive at people's deathbeds to befriend them in order to get their things. Some women did not mourn much when their husbands died, so long as their husbands left them their riches.
Very greedy people began to celebrate whenever they heard that people had fallen into bad fortune as they knew they could get money: sickness, death, crimes, accidents, thefts, and false accusations.


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Okumenya empisa z'ensi ennungi kwasobozesa abakazi bangi okwefumbiza bokka oba okunoa nga tebategeezezza bazadde baabwe. Kwasobozesa n'abasajja bangi okuyingizanga mu maka ggaabwe abakazi be basanze mu masaŋŋanzira so ng'edda baagamanga nti "Afumbirwa abuuza".

Ekyayitibwanga "amawemuukirano" (okuwemuka kw'omuwala n'omulenzi) abantu bwe baa lekayo okukitya, abawala ne beeyongera okuzaaliranga ku mpya za bakitaabwe nga tebanafumbirwa. Abamu nga bazaala tebannakula kuweza myaka kkumi na mukaaga. Abamu nga bwe bazaala, bakitaabwe n'abaana tebaddayo kulabako. Abaana abatalina bakitaabwe, songa si bamulewa, ne bagenda nga beeyongera obungi mu Uganda!

Enkyukakyuka y'empisa z'ensi yafuulafuula endowooza y'abantu ku bintu bingi, ebyali eby'ekitiibwa ne babifeebya. Kale edda, omuwala okufumbirwa 'asangibwa mbeerera kyamuweesanga ekitibwa eri bba n'ab'ekika kya bba, ne mu bazadde be era nga kimufunyisa ebirungi okuva mu bazadde ba bba. Abazadde afubanga nnyo okukuuma abaana baabwe abawala ate nga nabo beekuuma nnyo abasazza n'abalenzi ababi. Abasajja nabo beekuumanga nnyoobutayonoona baana ba bandi oba okusobya ne bakaabasajja. Abaayonoonanga abaana abato n'abasobyanga ku bakaabasajja bwe baakwatibwanga nga babonerezebwa n'ekitiibwa kyabwe ne kibafa.

Mu kiseera kye twogerako endowooza y'abantu ku byokufuna nayo mwe yakyukira ennyo, abantu ne batandika okwagala ensimbi n'ebintu okusinga bantu bannaabwe. Omuntu agudde ku kkubo lw'obulwadde oba ku kabenje ng'abantu bangi okwandibadde okunoonya amagezi ag'okuonya obulamu bwe bamunyagako bintu by'aba nabyo, ne bamuleka awo ng'afa! Ab'amaddu g'ebyokufuna agayitiridde nga batuuka ne ku kwagaliza abantu baabwe okufa bafune ebintu byabwe. Abakazi abamu ng'okufiirwa babbaabwe tekibanakuwaza nnyo kasita baba nga basigazza ebyobugagga.

Abalulunkanira ennyo eby'okufuna baatandika okusanyukanga ennyo nga bawulidde abantu abagudde mu kabi be bayinza okufunako ensimbi gamba ng'abatuukiwako bino: obulwadde, okufiirwa, okulwaza, emisango, amabanjo, okubbibwa, n'okuwaayirizibwa emisango.

Kulyennyingi, by M.B. Nsimbi, Chapter 2, Part 1

In this passage, Nsimbi compares the anarchy of the Amin years to that of the years of Mwanga II's reign (1864-1888).

Lumiramwenge's children started school and reached adolescence when the manners of the old world and the traditional religion were radically changed. The traditional religion and the old world manners had greatly helped people to behave well. At the time they came to be despised and degraded, people had not yet fully grasped the new good religions of the foreigners, and they commenced to behave in whatever ways they liked, as though they had been released from rope knots which had prevented them from doing whatever they liked. Now, long ago it was a startling thing to see a person beating his mother or father. A thief was a detested. When it was determined that a person was a thief, the people of his clan did not like it when he approached them and they would not go to his home. The murderer was shunned and the slasher [?] rejected by all. Thieves and murderers were forced to run from their villages where they had built homes and wander like beggars throughout the land, because people of good manners could not bear to be their neighbors. People even feared to eat criminals' food as they believed that doing so would lead to death and murder [?]
The lubaale spirits too did not tolerate thieves. Mukasa, spirit of the lake, in particular hated them. Thus, on the Ssese islands, there were no thieves, and even the thieves on the coast of Lake Nalubaale feared to go steal at Sssese. The shrines were not stolen from and were looked after out of decency. These were purified places where people could go to worship Kawamigero [God] in their own way, as they knew how. It was the French-sponsored priests under Kabaka Mwanga II who were the first to despise and blaspheme against the traditional religion and old manners of the land. Listen to these songs that they sang praising their own power and courage in pillaging things from the clan heads and shrines of their own land!

Long ago they said to us
At Bukeerere do not plunder
We did not plunder the fat goats,
We encouraged nine people [?]
For us, hurry, he dies
Hurry, he sickens
Hurry, he moans

Another of their songs:

Drive away the clan heads.
A clan head does not eat his goat
We left him the stake [to which the goat was tied]
The child Ndikumulaga at Bukoto
He beats the court
[So that it visibly faces] Mmengo
When I look at Mmengo
And the power and the [piling up]
And I turn my gaze
To look at Kivumagana at Kamuli

[According to J.A. Rowe, "Besides being robbed, the old-guard chiefs were insulted and even made to sit in the mud by the Christian officer Ndikumulaga, who was in charge of digging the Kabaka's new bathing pond. Someone's well-placed bullet cut short Ndikumulaga's arrogant exactions, but the general high-handed behavious of the young favourites continued." (Rowe 1964, 70)]

This was a period for Kulyennyingi and his brothers and sisters during which many people grow up a lot but continue to be stubborn. Like many children they did not fear anything or listen to their parents or other grownups. Many grownups too were not listening much more to those who were supposed to lead or manage them at home or work. Many children at school developed a habit of not listening to their teachers and okubbaŋŋana [?]. Rebelliousness brought forth malice in many people, some of whom started to hire people to kill their bosses, and also started to falsely accuse their bosses of crimes in order to soil their reputations or drive them away from work, so that they were unable to do good things. Grownup people in these years began to be despised and slandered and left helpless in their troubles. It was said all the time that "Old man, you are unable" and old men too were exposed to much slander, and the things they were able to do [?] failed them [?]

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CHAPTER 2

Abaana ba Lumiramwenge we baatandikira okusoma n'okuvubuka ng'empisa z'ensi ez'edda n'eddiini ey'obuwangwa bikyuuse nnyo. Eddiini ey'obuwangwa n'empisa z'ensi byayambanga nnyo abantu okuyisa obulungi. Bwe byamala okunyoomebwa n'okufeebezebwa abantu abaali batannaba kukwata bulungi diini zaabwe empya n'empisa z'abagwira ennungi baatandika okweyisa nga bwe baagala, nga bali ng'abasumuluddwa ku miguwa egyabagaananga okukola buli kye baagala. Kale edda kyabanga kyebonere okulaba omuntu akuba nnyina oba kitaawe. Omubbi naye yakyayibwanga nnyo. Omuntu bwe yakakasibwanga nga mubbi ng'ab'ekika kye tebakyayagala abeesembereze era nga nabo tebakyagenda wuwe. Omussi w'abantu eyafuukiranga ddala omutemu naye yakyayibwanga abantu bonna. Ababbi n'abatemu baawalirizibwanga okudduka ku byalo kwe baabanga bazimbye ne bagenda nga babungeeta mu nsi anti ng'abantu ab'empisa ennungi tebakyayagala kubeeriraaanya. Ate abantu baatyanga nnyo okulya ebibbe nga balowooza nti biyinza okuvaako olumbe ne lubatta.
Baalubaale nabo tebayaagalanga babbi. Mukasa alinga ye yasinganga okubakyawa. E Ssese kyewaavanga wataba babbi, anti nga n'ababbi abaabanga ku lukalu lw'ennyanja Nalubaale baatyanga okugenda okubba e Ssese. Amasabo tegabbibwangamu era tegaakolerwangamu bya nsonyi. Byali bifo bitukuvu abantu mwe baagendanga okusinza Kawamigero mu ngeri yabwe gye baali bamanyi. Abapere b'oke Mwanga II be baasokera ddala okunyooma n'okuvvoola ennyo eddiini y'obuwangwa n'empisa z'ensi ez'edda. Wulira enyimba ze baayimbanga nga beetenda amaanyi n'obuzira olw'okunyaga ebintu ku bataka ne mu masabo g'omu nsi yaabwe!

Edda baatugambanga nti
E Bukeerere tenyagwa.
Twanyagayo embuzi ensaata,
Abantu twagirya mwenda,
Ku ffenna kwabula afaako.
Ate kwabula alwala.
Era kwabula asinda.

Oluyimba lwabwe olulala:

Mwegobe Abataka.
Omutaka atalya mbuzi ye
Twamulekera nkondo.
Omwana Ndikumulaga e Bukoto
Yakuba embuga erabika
Eyolekera Mmengo
Bwe ntunuulira e Mmengo
N'ekifuba ne mbiina
Ne nkyusa amaaso
Okulaba Kivumagana e Kamuli


Ekiseera Kulyennyingi ne baganda be ne bannyina kye baakuliramu abantu bangi kye beeyongereramu ennyo okuba bamawale, ng'abato bangi tebakyatya era ngo tebakyawulira bazadde baabwe n'abantu abakulu ab'engeri endala. Abantu abakulu bangi nabo baali tebakyawulira babasinga n'ababatwala oba ababafuga mu maka ne ku mirimu. Abaana bangi ab'omu masomero beeyongera obutawulira basomesa baabwe n'okubbaŋŋana. Obujeemu bwaleeta ettima mu bantu bangi, abamu ne batandika okuguliriranga abantu okutta ababafuga ku mirimu oba okubawaayiriza emisango olw'okubanenya oba okubagoba ku mirimu nga balemeddwa okugikola obulungi. Abantu abakulu mu myaka baatandika okuvumibwa n'okunyoomebwa n'obutayambibwa mu bizibu byabwe. Okugambibwa buli kiseera nti "Muzeeyi tosobola" nabo kwabatuusa ku kwenyooma ennyo, ne bye bandisobodde okukola ne bibalema.

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Rowe, J. A. 1964. The purge of Christians at Mwanga's court: A reassessment of this episode in Buganda history. Journal of African History 5 (1): 55-72.

Kulyennyingi, by M.B. Nsimbi, Chapter 1, Part 2

Commentary: This passage from the novel contains several humorous Luganda coinages for everyday household items. Obutebe bu mwasajjute are wooden folding chairs so hard that they "split a boil." At the other end of the comfort scale is the mwamyakooye: "chief-is-tired" easy chair. Finally, outdoor markets are dimly illuminated at night by many flickering munakutadooba oil lamps, which a "poor person" can use "without getting poorer."


At the start of the year 1963 the bosses of Lumiramwenge came to Jinja to get him and move him to Kampala. Those who witnessed his things being loaded onto the car and those who were there at their unloading in Kampala did not forget the laughable and even shameful things they saw. On the car there were three beds baled with a length of rubber cut from a tire. There was one straw mattress, stained and worn out. There were three egya jiija [?] sewn in an old jute sack. Four "split-a-boil" folding chairs and one ancient "chief-is-tired" easy chair. There were two tables, very dirty, that had to be steadied with a cooking pot. Those who were there saw one kerosene lamp with a glass cracked in six places and covered in soot. Of "poor-man-won't-get-poorer" oil lamps there were two, likewise very old. A big chest visible on top of the car was made of planks, very old and termite-eaten. Those who looked upon these items marveled that Lumiramwenge knew how to keep things forever. But some asked themselves, "What happened to this man's money?"
Lumiramwenge left Jinja with four children: Eriyazaali Wantaate and Paulo Ssambwa were born to Soga women who he had not married, Musa Kulyennyingi and Luusi Nakkazi were born to Ludiya Bukirwa, his ring-married wife. Namboozo Omugisu [another woman] who he had brought into the house, had not yet been married or had children. He would drive her away soon to go get married.
Although they sent Lumiramwenge to Kampala, where there was a school or schools on every corner, he didn't think much of book learning, saying "This kind of money they are asking for at the schools–that I don't have–I'll use it to teach the children myself." His own education had stopped at Junior 2, at which point he had gotten his job.
Fortunately, the education of all of Lumiramwenge's children was secured by a friend of Paulo Ssambwa. Mukama, Ssambwa's maternal uncle, worked in Kampala. When he saw how his nephew wasn't studying, he had a sit-down at his house and pressured his brother-in-law to educate his children. In the end, Lumiramwenge agreed to take the oldest children to school. Ssambwa and Kulyennyingi were the first to go—later he took their younger siblings—but all went to non-boarding schools.


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Mu matandika g'omwaka 1963 bakama ba Lumiramwenge mwe baamujjira e Jjinja ne bamuzza e Kampala. Abaalaba ku bintu bye nga bitikkibwa ku mmotoka n'abaaliwo nga bituuse gye baabiggirako tebagenda kwerabira bisesa ate nga biswaza, bye baalaba. Ku mmotoka kwaliko ebitanda bisatu eby'embaati ezisiba endiboota n'eky'ebipiira bya mmotoka kimu. Kwaliko omufaliso gumu ogw'olwanyo naye nga gwaguba ne gukamala. Kwaliko egya jiija esatu nga gyatungibwa mu nsawo za kkutiya enkadde. Obutebe bu mwasajjute bwaliko buna ne mwamyakooye enkadde enyo emu. Emmeeza zaaliko bbiri naye nga ziddugala nga ze batereezaako entamu ezifumba. Ettaala ey'ekirawuli abaaliwo baalaba emu naye ng'ekirawuli kiriko enjatika nga mukaaga ate ga kikutte omunyale. Bu munakutadooba bwaliko bubiri naye nga nabwo bukadde nnyo. Essanduuku ennene ku mmotoka yali ya mbaawo, nayo nga nkadde nnyo ate ng'enkuyege zaagiwalakata nnyo. Abaalaba ku bintu ebyo kye baatenda ku Lumiramwenge kwe kumanya okukuuma eby'edda. Naye abamu beebuuza nti "Ensimbi omusajja ono z'afuna zifa ki?"

Lumiramwenge yagenda okuva a Jjinja ng'alina abaana bana: Eriyazaali Wantaate ne Paulo Ssambwa be yazaala mu bawala Abasoga nga tannawasa, Musa Kulyennyingi ne Luusi Nakkazi abaazaalibwa Ludiya Bukirwa, mukazi we gwe yawasa empeta. Namboozo Omugisu gwe yalina mu maka nga tannawasa teyazaala. Oyo yamugoba mangu ng'agenda okuwasa empeta.

Newaakubadde nga Lumiramwenge baali bagmuzzizza mu Kampala omuli essomero oba amasomero ku buli kasozi naye eby'okusomesa abaana be yali tabirowoozaako nnyo, ng'agamba nti "Ensimbi ennyingi bwe zityo ze basaba mu masomero nze sirina gye nziggya okusomesa abaana be nnina". Sonno nga ye baamusomesa n'akoma mu Junior II, kyeyva afuna omulimu gwe yaliko.

Omukisa gw'okusomko abaana ba Lumiramwenge bonna baagufunira ku munnaabwe Paulo Ssambwa. mukama, kojja wa Ssambwa, yali akolera mu Kampala. Bwe yalaba ng'omwana wa mwannyina tasoma atudde butuuzi waka n'anyeenyerera mukoddomi we okusomesa abaana, okutuusa lwe yamukkirizisa okutwala abaana abakulu mu masomero. Ssambwa ne Kulyennyingi be yasooka okutwala, oluvannyuma ne bato baabwe n'abatwala naye nga bonna basomera mu masomero agatali ga bisulo.

Kulyennyingi, by M.B. Nsimbi, Chapter 1, Part 1

Two months remained in the year 1953 when Musa Kulyennyingi ["to eat a lot"] was born. He was born in the village Nalufeenya in Jinja town, Busoga. His father was called Yokana Lumiramwenge ["gulps beer"]. This name, which is not made up, was of his clan, but whoever gave it to him had foresight because he drank beer to the point of falling over. He never walked by a beer club without stopping in. He could live without money to buy meat or clothes for his wife or his children, but when money for beer was missing he would go look for it. He often said to members of his drinking circle "I have no gripe with beer because it was beer that married my mother."

Kulyennyingi was going to be born at the time when Lumiramwenge was the foreman of the porters, about 900 strong, who worked at a rich company in Jinja town. At this time, Kulyennyingi received a salary of 450 shillings/month. His workers were perplexed, as each said, "If I got that salary, I'd buy acres and build a house with a sheet iron roof, and an income from a cattle kraal at home."

When Lumiramwenge heard muttering like this he responded, "My friends, the salary I receive does not suffice to feed and clothe my household." Those who heard him talking like this thought he was scoffing at them. Many who called him a scoffer knew that he earned extra money in the streets. Some of this street money that was not part of his salary came from poor people who implored him to give them work in the company and ended up agreeing to give him half their salaries. He punched just some workers' tickets, divvied up their salaries among all of them, and they all did the work. In looking for money and putting it to bad uses Lumiramwenge had no equal.

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Omwaka gwa 1953 gwali gusigazza emyezi ebiri okuggwako Musa Kulyennyingi n'azaalibwa. Yazaalirwa ku mutala Nalufeenya mu kibuga Jjinja, mu Busoga. Kitaawe ayitibwa Yokana Lumiramwenge. Erinnya eryo si ppaatiike, lya kika kye naye eyalimutuuma yali mulanzi kubanga tanywa mwenge aleruka. Tayita ku kirabo kya mwenge. Ensimbi ezigula ennyama oba ezambaza mukazi we oba abaana be ziyinza okumubula naye ezigula omwenge, ne bwe kiba ki, aziraba. Ab'ekinywi kye abagamba bulijjo nti "Nze sirina mpalana na mwenge kubanga gwe gwawasa nnyabo."

Kulyennyingi wagenda okuzaalibwa nga Lumiramwenge ye nampala w'abapakasi abaali bawere ng'olwenda abaakolanga mu kkampuni emu gaggadde eyali mu kibuga Jjinja. Mu kiseera ekyo Lumiramwenge yafunanga omusaala gwa Shs. 450/- buli mwezi. Bakozi banne baamwesiimisanga nnyo, nga buli ome agamba nti, "Singa nze nfuna omusaala ogwo nandiguze yiika ne nzizimbamu ennyumba ey'amabati, n'enfuna n'ekiraalo ky'ente awaka."

Bwe yabanga awulidde nga boogera bwe batyo yabaddangamu nti "Bannange, omusaala gwe nfuna na nange tegummala kuliisa na kwambaza bulungi bantu bange." Abamuwuliranga ng'ayogera bw'atyo baalowoozanga nti abaduulira. Abaasinganga okumuyita omuduuze beebo abaamanyanga nti afuna n'ensimbi endala mu makubo agatali gamu n'azongera ku musaala gwe. Agamu ku makubo ge yafunangamu ensimbi ezitali za musaala gwe ge gano: Abayinike abamwegayiriranga okubafunira emirimu mu kkampuni baamalanga kukkiriza nti omusaala gwabwe ogusooka baligugabanira wakati. Abaabanga obubi ennyo ng'abakkirizisa okumuwaako bibiri ebyokusatu eby'omusaala gwabwe. Abakozi abamu bwe yamalanga okutonnyeza tikiti zaabwe n'abasindika mu bantu abalala ne bakolayo emirimu, ensimbi ze bafunyeeyo ne bazigabana naye. Mu kunoonya ensimbi ate ne mu kuzikozesa obubi Lumiramwenge yali teyenkanika.

Bukedde 7/16/09

vocab:
-teebereza = believe, estimate
-pooca = be seriously ill
-tegeerekeka = to be comprehensible
-eraliikiriza= be anxious / troubled
ab'omu maka = people of his household [family?]
Sirina kubuusabuusa= I have no doubt
-kolera = to care for


Family Poisoned (Bukedde 7/16/09)
By M. Ziribaggwa and Luke Kagiri

A woman died and her six children were then taken to the hospital very ill because of eating poison.

The deceased, Nalwanga, was the wife of William Kiwanuka of the village Lugongo-Bukuya in Mubende district.

The sick children in the hospital at Mityana included Jovia Nakangu (9), Doreen Nakiryowa (6), Yona Lwanda (one and a half), Isaac Mutyaba, and Irene Nakibirango.

The father, Kiwanuka, says that he believed that it was one of their neighbors who put the poison in the food that the people of his household ate while he was away at work. By the time he returned, all his people had fallen ill.

"I have no doubt that it was my neighbor who gave my household poison, and I'm going to start to find out the reasons from the people in the village and then we will see what to do," he said [ngali?] in the Mityana hospital where his children are being nursed.

Kiwanuka said that there are people of the village who died in mysterious ways. And that they [?] believe that it was one of them who gave his family the deadly medicine.

He said that lives there now are troubled because he does not know how to care for his children, who are in a bad state, as his wife died.

Doctors at Mityana hospital say that these children are being nursed.

The chief of police at Bukuya, Mrs. Owamahoro, says that they will not file [had not yet filed?] a report about the family who ate poison. However, yesterday evening, there was a Lugongo resident who came and told them that he had a resident who was going to bring him [the father?] hostility [?] and he said that he gave the family poison to kill his wife.

He said that they were looking for the motive, and that witnesses were coming to to call on [kuyita[?]] Kiwanuka and tell him things that had happened that might help them in the investigation. The hospital reporter had not yet made public this motive.

Kiwanuka's wife was buried this week, Monday.

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Famire bagiwadde obutwa

OMUKAZI afiiriddewo n’abaana be mukaaga ne batwalibwa mu ddwaaliro nga bapooca oluvannyuma lw’okulya obutwa.

Omugenzi Nalwanga abadde muka William Kiwanuka ku kyalo Lugongo-Bukuya mu disitulikiti y’e Mubende.

Abaana abapooceza mu ddwaaliro e Mityana kuliko Jovia Nakangu (9), Doreen Nakiryowa (6), Yona Lwanga ow’omwaka ogumu n’ekitundu, Phillip Balamaze 12, Isaac Mutyaba ne Irene Nakibirango.

Kiwanuka, taata w’abaana agamba nti ateebereza nti omu ku baliraanwa be ye yatadde obutwa mu mmere ab’omu maka ge gye balidde bwe yabadde nga taliwo agenze okukola era yagenze okudda nga abantu be bonna bataawa.

“Sirina kubuusabuusa muliraanwa wange ye yawadde ab’omu maka gange obutwa era ensonga ngenda kusooka kuzituuzaamu ab’oku kyalo n’oluvannyuma tulabe eky’okukola”, bwe yategeezezza ngali mu ddwaaliro e Mityana abaana be gye bajjanjabirwa.
Kiwanuka agamba nti waliwo n’abantu b’oku kyalo abafa mu ngeri atategeerekeka era nga bateebereza nti omuntu y’omu ye yabawa obutwa obwabatta.

Yategeezezza nti embeera gyalimu kati emweraliikiriza kubanga tamanyi kyakukolera baana be abali mu mbeera embi ate nga nnyaabwe amaze okufa.

Abasawo mu ddwaaliro e Mityana bategeezezza ng’abaana bano bwe bali mu kujjanjabibwa.

Akulira poliisi y’e Bukuya Muky. Owamahoro agamba nti tebannafuna lipoota ya famile eyalidde obutwa. Wabula akawungeezi k’olunaku lw’eggulo waliwo omutuuze w’e Lugongo eyabatuukiridde n’abategeeza nga bw’alina mutuuze munne agenda okumutuusaako obulabe ng’agamba nti yawadde famire ye obutwa obwasse mukyala we.

Yagambye nti banoonyereza ku nsonga eno era bajja kuyita Kiwanuka abannyonnyole ebya-baddewo bibayambe mu kubuuliriza. Lipoota y’eddwaaliro yaba-dde tennafuluma ku nsonga eno.

Mukyala wa Kiwanuka yaziikiddwa ku Mmande ya wiiki eno.

Taxi Crashes into School

Bukedde 7/15/09
Out-of-Control Taxi Crashes into Schoolchildren in Classroom
By Henry Ssennyondo

Schoolchildren who were studying [babunye emiwambo] scattered when a taxi entered their classroom and hit the teacher who was at the blackboard.

This taxi, Kigege number UAH 313B, spun out of the driver's control and crashed into ekisenge [wall?] of Kiwuliriza school C/U at Kisugu where it found the students.

Teacher Michael Owundo, who was teaching P5 science, died in Kampala International Hospital where he was brought at noon Tuesday.

Another teacher, Nabirye Hindu, who is pregnant, and was in the neighboring classroom, was injured there, along with teacher Ivan Adoko. They are being nursed in the hospital.

One of the teaachers, Leonard Mugisha, said that the "Kigege" came from a small bump in the road that goes from Muwaayire Road and slopes down to the Police station at Kisugu.

The "Kigege" passed through the school gate, which it encountered open, as there were passengers yelling [to stop there]. And it passed by a mango tree and crashed into the wall of the school and entered the classroom.

Mugisha added that most of the students in the classroom were scared. The chief of police at Kisugu near where this accident happened, Godfrey Ninsiima, rushed to Kampala International Hospital to call an ambulance to carry the injured to the hospital.

Ninsiima said that others were taken as they were injured. These were the driver of this Kigege Abubaker Kakyayisi together with conductor meddie Nsubuga.

Ninsiima explained that the driver of the Kigege was known as Lule [? omutuufu yategeerekese nga ye Lule]. However when he brought it to the Taxi Park, he stopped at Kisugu stage where [? ezitera = usually?] to turn away from Kakyayisi and moved on.


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Takisi ewabye n’etomera abayizi abali mu kibiina Bya Henry Ssennyondo Tuesday, 14 July 2009 17:01 Takisi ng’eyingiridde ekimu ku bibiina mwe yattidde omusomesa. ABAYIZI ababadde basoma babunye emiwabo takisi bw’eyingidde ekibiina kyabwe n’etomera omusomesa abadde ku lubaawo ng’abasomesa. Takisi eno eyabadde Kigege nnamba UAH 313B yalemeredde omugoba waayo n’etomera ekisinge ky’essomero lya Kiwuliriza C/U e Kisugu mwe yasanze abayizi abasoma. Tticca Michael Owundo eyabadde asomesa ssaayansi mu P.5 yafiiridde mu ddwaaliro lya Kampala International Hospital nga ky’aggye atuusibweyo mu ttuntu eggulo ku Lwokubiri. Omusomesa omulala eyafunye ebisago ng’ali mu ddwaaliro. Omusomesa omulala Nabirye Hindu ali olubuto olukulu eyabadde mu kibiina ekiriraanyeewo yalumiziddwa wamu n’omuyizi Ivan Adoko nga bajjanjabirwa mu ddwaaliro. Omu ku basomesa Leonard Mugisha yagambye nti kigege yasoose kukuba kagulumu mu kkubo eriva ku Muwaayire Road okukkirira wansi ku Poliisi y’e Kisugu. Kigege yayise mu geeti y’essomero eyasangiddwa nga si nsibe ng’abasaabaze bali mu kukuba miranga n’eyita ne ku muti gw’omuyembe n’etomera ekisenge ky’essomero n’eyingira ekibiina. Mugisha yagasseeko nti abayizi abasinga obungi abaabadde mu kibiina baafunye ekyekango. Akulira poliisi y’e Kisugu okumpi n’akabenje kano we kaagudde, Godfrey Ninsiima ye yadduse ku ddwaaliro lya Kampala International Hospital okuyita emmotoka ya ambyulensi eyatutte abaalumiziddwa mu ddwaaliro. Ninsiima yategeezezza nti abalala abaatwaliddwa nga bali bubi kwabaddeko ddereeva wa kigege eno Abubaker Kakyayisi wamu ne kondakita Meddie Nsubuga. Ninsiima annyonnyola nti dereeva wa kigege omutuufu yategeerekese nga ye Lule kyokka nga bwe yagiggye mu Paaka yakomye ku siteegi y’e Kisugu we zitera okukyukira olwo Kakyayisi n’agyongerayo.

Gruesome murders in Rakai

"Eyasse abatuuze mukwate" (Bukedde 14 July 09)
Bya Ali Mambule

OMUVUBUKA yabadde akulula pikipiki ng’eweddemu amafuta, omutemu n’ava mu nsiko n’amutema ejjambiya n’amuttirawo oluvannyuma n’amusalako amatu n’agatwala.

Mu kitundu kye kimu, omuvubuka eyabadde ku ggaali ekiro yagudde mu batemu ne bamutemaatema n’oluvannyuma n’afiira mu kkubo ng’atwalibwa mu ddwaaliro e Masaka.

Obutemu buno bwongedde oluvuvuumo olusaasaanidde Masaka, Rakai, Lyantondo ne Sembabule nti abantu abatemula abatuuze bandiba nga si-batemu baabulijjo.

Mu myezi etaano egiyise, abantu 70 ne battiddwa mu bitundu ebyo.

Kyokka omwogezi wa poliisi mu bukiika ddyo, Noah Serunjogi yagumizza abatuuze nti abo batemu abamenyi b’amateeka abanoonya okussa abatuuze ku bunkenke.

Abattiddwa kuliko Nasuru Lwakatanda ow’e Kibaati mu Ggombolola Kacheera e Rakai. Ekyalo kino kye kyawula Rakai ne Lyantonde.

Omugenzi yabadde avuga pikipiki ekiro kyokka n’eggwaamu amafuta kwe kugikulula agenda mu kabuga we batunda amafuta. Olwo zaabadde essaawa nga 4 ez’ekiro ku Lwomukaaga.

Omutuuze eyabadde amuvaako emabega agamba nti bwe yatuuse mu kabira, ye omutuuze n’alaba omusajja ng’afubutuka mu nsiko n’amutema ejjambiya n’agwa wansi.

Omutuuze yawese n’addayo emabega.

Ku makya abatuuze baasanze omulambo gwa Nasuru nga gutemeddwako omutwe kumpi kugukutulako. Amatu gombi gaabadde gasaliddwako. Pikipiki ye baagirese awo okumpi n’omulambo.

Ku kyalo ekiddako eky’e Rwebihinda mu Ggombolola y’emu ey’e Kacheera, Godfrey Musinguzi yabadde asotta eggaali ku Ssande ekiro n’agwa mu batemu abaamutemye ebiso ku mutwe ne bamuleka ng’ataawa. Yabadde atwalibwa mu ddwaaliro e Masaka n’afa.

yatemeddwa ejjambiya kumutwe bweyabadde kukagaalike maanyi ga kifuba ng’avuga Omwogezi wa poliisi Serunjogi yategeezezza nti bakutte abantu bana okuyambako mu kubuuliriza ku butemu buno.

Mutumba eyasse abantu.

Mu kiseera kye kimu abantu abalala babiri battiddwa e Kitente- Mannya mu Ggombolola y’e Kifamba e Rakai okumpi n’amaka ga Brig. Elly Kayanja.

Omuvubuka Ronald Mutumba abadde yeemulugunyizibwamu okuba mu kibinja ky’abatemu abatadde Rakai, Masaka, Lyantonde ne Sembabule ku bunkenke yalumbye muliraanwa we n’amutema enkumbi ku mutwe n’afiirawo.

N’alumba muliraanwa we omulala naye n’amukuba enkumbi n’amuttirawo. Bwe yavudde wano n’atema abantu abalala babiri n’abatuusaako ebisago eby’amaanyi.

Abattiddwa ye Zefania Kisiimwa ne Beninya Nakachwa ow’emyaka 58.

Kigambibwa nti Mutumba yakoze effujjo ku mbaga ya Godfrey Mugonza eyatukuzza obufumbo.

Ssentebe wa LC1, Hamuza Semanda yagambye nti bwe baabadde ku mbaga ku ssaawa nga 7 ez’ekiro ekyakeesezza Ssande, Mutumba n’atandika okukola effujjo ng’asindiikiriza abantu.

Muliraanwa wa Mutumba, ayitibwa Kisiimwa yakutte Mutumba ku mukono n’amuwooyawooya n’amuzzaayo eka.

Bwe baatuuse awaka Mutumba n’ayingira mu nju. Kisiimwa yamulese ayingidde naye teyazzeeyo ku mbaga n’ayingira ewuwe.
Waayiseewo akaseera katono, Mutumba n’atandika okukuba mukazi we emiggo. Kisiimwa yafulumye okutaasa kyokka Mutumba n’amukuba enkumbi ku mutwe n’amuttirawo.

Muka Kisiimwa kati nnamwandu Rosemary Nalubowa agamba nti yalabidde ddala Mutumba ng’atta bba. Bwe yamulabye ye Nalubowa kwe kudduka ng’akuba enduulu. Mutumba yamuwondedde, kyokka n’amuvaako olwo Mutumba n’akonkona Nakacwa eyamugguliddewo n’amutema n’amutta.

Mutumba yazzeeyo mu nju ye ne yeesibiramu era eno, abatuuze gye baamusanze ne bamukwata ne bamusiba emiguwa n’atwalibwa ku poliisi e Sanje gye yaggyiddwa okwongerwayo e Kalisizo.

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The One Who Kills Residents Should Be Caught
By Ali Mambule

A young man was dragging a motorcycle which had run out of gas, when a murderer emerged from the bush and slashed him with a machete, killing him. Then he cut out his eyes and took them.

Last night, in this same place, a young man who was on his bike ran into murderers and they hacked him up. Later he died in the road and was brought to the hospital at Masaka.

With this ongoing murdering, there is a rumor spreading around Masaka, Raki, Lyantondo and Sembabule that [the murderers are locals as they are not killing ordinary/local people(?)]

Five months ago, 70 people were killed in this region.

However the chief of police in the South, Noah Serunjogi, assured residents that these people who murder are wanted criminals–to keep residents on alert [?]

The victims include Nasuru Lwakatanda of Kibaati in sub-county Kacheera in Rakai. This village is split between Rakai and Lyantonde.

The deceased was driving a motorcycle at night and ran out of gas, so he had to drag it to go to town where gas is purchased. This was at 10 PM [?] on Saturday.

A resident who was coming back from town says that when he arrived at the wooded area, he saw a man rush out of the bush and slash him, and he fell.

The resident turned around and went back.

In the morning, residents found the corpse of Naguru the head of which had been cut almost in half. Both eyes had been cut out. His bike had been left near the corpse.

In the next village, Rwebihinda, in the same sub-county of Kacheera, Godfrey Musinguzi was pedaling a bicycle on Sunday night and came upon murderers who cut his head with knives and left him close to death. He was taken to the hospital at Masaka, where he died.

He was struck with a knife on the head with great force as he was riding his bike, reported Chief of Police Serunjogi, who said that they had arrested four people to assist in the investigation of this murder.

In this period, two other people have been killed at Kitente-Mannya in sub-county Kifamba in Rakai near the home of Brig. Elly Kayanja.

The young man Ronald Mutumba, who is accused of being part of the group of murderers who have put Rakai, Masaka, Lyantonde and Sembabule on alert, attacked his neighbor, cutting his head with a hoe and killing him.

And he attacked another of his neighbors with a hoe and killed him. When he returned here and cut two other people and wounded them badly.

The murdered are Zefania Kisiimwa and Beninya Nakachwa, 58 years old.

It is said that Mutumba made a chaos of the wedding of Godfrey Mugonza, who was getting married.

The LC1 Chairman Hamuza Semanda said that when they were at the wedding at about 1 AM [?] Sunday, Mutumba began to sow chaos [as] he sent/pushed back people [?]

A neighbor of Mutumba, known as Kisiimwa, grabbed Mutumba's arm and pacified him and sent him back home.

They arrived at Mutumba's home and entered his house. Kisiimwa released him after entering. He did not go back to the wedding but entered his [Kisiimwa's] home.

After a short time had passed, Mutumba began to beat his wife with a stick. Kisiimwa came out to protect her, but Mutumba hit him with a hoe on the head and killed him.
The wife of Kisiimwa–now widow–Rosemary Nalubowa says that she truly saw Mutumba killed her husband. When she saw him, Nalubowa ran and sounded the alarm. Mutumba pursued her, but she got away from him. Then Mutumba struck Nakacwa [who appeared], cut her, and killed her.

Mutumba returned to his house and spent the day there. Residents found him there, grabbed him, tied him up with ropes, and brought him to the police at Sanje, whence he was taken to Kalisizo.