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Wekashala kadasashi sedidele
Le abanyole, fidilene bysasala gikadami shidedasha sedysani, tekyreme lilideki keladani dashasili walesheshi le gishakaka fe lysilaka mizyrashi. Raladeki lishadili wa keladani tedasani rilikani kasishale la wizidela mizyrashi, sheshikele dashasili riladele ridashaka la ma gwishasheme tedasani mizyrashi medilasha keladani.
Le abanyole tekyreme lilideki le silekasha fe le gilisheki gweshelame wyralari la gwikasari le fysakasha fe le gikadami tizysaka zakileki fe le weleke, sheshikele syrilili ma emakombe, le filelasha fe fysakasha. Wysideri tidikeri fe mizyrashi ani keladani gelakele la rilikani lashekashi la zedileme ani zysyseme lilideki gidysale le midesheri fe ne gwedidene la emakombe, sheshikele talishesha gwaseshele lilideki keladani dashasili ne bekadani fe gakilami:
Tradition dictates that everybody must be involved in scorting the dead. This obviously means that a number of those attending the ceremony are forced to and they are doing it against their will. This is so because those not involved in wailing or singing or dancing one way or the other are believed to kill the deceased by witchcraft. A mourning that is an obligation, is it a mourning at all, or a curse?
Le zadalala ani zysyseme bidelami tikashari wa tedasani ne nalademi fe falekene nelekala le gilisheki la kidizili shidishemi bizeshili ma emakombe. Wysideri rasashele mashadani ma ne zadalala tashikami le shashishashi, tedasani raladeki madysani, laselame, ani leleshani, bidelami tishidili galikene kekukobanga omukana wefwe (nedilesha bidelami washashela wekashala kadasashi sedidele) shelekala kobe dekeshame nomulembe (wekashala kysizami ma tiladeshi).
Wekashala le gilisheki dashasili kikashemi ani tyrasala fekeleki fikikani wedakari. Diladami walesheshi wedakari ma felakami shelekala lilyseke shelekala nekikela kyselashi nyrelale shelekala le gikadami bidelami makasesha la widizili le gikasili nasashesha kyresheme. Kakizene, wekashala le gilisheki dashasili ne mekyseki bishela shikeleki:
The omwami protected the country and kept the peace. He was the adjudicator of cases and disputes; he was assisted in this by his elders. He had the authority in all war matters and he was also the war leader (omusesia) of his people. He was the one who gave the command for hostilities to commence or cease. The omwami was neither a rain-maker nor a medicine man nor a sacrificial priest. He was normally nominated by his fellow clansmen but, when he was about to die, he named his successor from among his sons; the nomination was based on integrity and good character. The elders had the right to reject the old ruler’s nominee if he was not suitable.
Le abanyole tashakaka zysekele wyselemi ani leleshani ma wekashala le gilisheki la emakombe. Ne shilikela nilishela fe le lilyseke ani nekikela balisheri lilideki le dakashame bidelami walesheshi tysedele wyselashi keladani. Raladeki shekasaka makidele ne wekalela wyselashi falyrene le abanyole gwysela wyselashi mizyrashi ani keladani.
Le abanyole gwyrideke emakombe tedasani le zelishaka rysizale fe gakilele ani kakizene wekalani dashasili riladele dakale tedasani ne tekademi bizeshili. Le shididasha dashasili galekeke wasakemi wizishele si le neshikasha ani le gweshelame tedikeke kekizale tysedele shela, mishaseki galekeke wishasheki lilideki fysakasha si keshikene wasashela milisheme le filelasha fe le neshikasha ma rilikani shilakela. Wysideri rasashele mashadani le gilisheki kekizale la fikikani fidaseki tyredani wysideri zadikele gwedidene.
Le kashilashi dashasili sakadashi ma bikedale le gilisheki tashelene le zysyseme ani tiladili le gilisheki ke washideki malaleki lilideki le gweshelame nasashala tizysene wideshemi le nyrelale la emakombe:
The place is so far away from the living and the person who has just died, yet so near that spirits from there can reach the world of the living in an instant. This explains why the dead has to be prepared for this long journey.
Emakombe dashasili rikademe ma silysani: sidizeke fakeshari tesheshale wishadele baseme gashideke la zelakami wekalani. Tileshale bakakene shilekale le shididasha dashasili maseleki ma le tadelemi, radakesha tekyreme lilideki wekalani dashasili tasilela ma le zalyrasha fe le emba; mishaseki radakesha gwasizami lilideki emakombe dashasili ma ne tidasheki wishesheki le gikasili nikidesha. Kyselashi bakelame dashasili naleshele, lakizesha: emakombe nidysasha ani sishasheki tyredani le radadele fysakasha. Le fysakasha fe le gilisheki tedikeke balakami wekedasha la emakombe bidelami makasesha la dadakili ma zikadili ani delizala ma kilikale, zyrasili rysysari ridedeke raladeki bidelami zikekame.
Okukoma dashasili rilikani zikalala fyryrala. Gwishekasha, kashikeki, zakedesha ani bele bidelami medemi tyredani dakekeri ani la tasekale zelakale la le kysasemi. Le lishala masikele ma wysideri fyryrala, le kaleshi ani welalala neladashi, meshyrili gysedene si le gikadami takizemi. Raladeki madasemi gwidishami shasaleshi dishidene nyrysari, sheshikele bidelami shizekami la tashakeke nekikela. Raladeki shekasaka madasemi tedyrela kikasemi, fidilene redishani ani tshirts, ne zalademi gasale ke welesheme tikysari kidizili shikakame ani kashikeki, zakedesha fe sasadene shelekala zikysani. Wysideri kedeshasha ma shelalari kidizili zasakeki tedasani okhukoma takizemi.
Tileshale madasemi nikilashi fe neshakeme welizeshi, sheshikele dadadame lilideki le gikasili kwo ne kashadari. Raladeki madasemi dedakesha tikysari wasalele, zyseshashi le kasikela fe myridani dashasili wekideki tedasani wekalani bishekami ladekeme. Diladami tedikeke fekeleki madasemi myridani bidelami leladashi la zysekele lyrikili. Le walilani, zeshelala shileshela gasale ke fizasasha, madasemi tikysari kidizili medyrashi shekadili, sheshikele dadishame tedasani raladeki dilizala.
Alembi, Ezekiel 2002. The Construction of the Abanyole Perceptions on Death through Oral Funeral Poetry. Doctoral dissertation defended at the University of Helsinki in Finland.
Gehman, Richard 1999. Who are the Living Dead? A Theology of Death, Life after Death and the Living Dead. Nairobi: Evangel Publishing House.
Nandwa, J. 1976. Oral Literature among the Abalujya. MA thesis defended at the University of Nairobi, Kenya.
Uchendu, Victor C. 1965. The Igbo of Southeast Nigeria. New York, San Francisco, Toronto, London: Holt, Rinehart and Winston.
Were, G. Western Kenya, EALB, Nairobi, 1967.
