CHAPTER: THREE: SOCIO-CULTURAL ANALYSIS

III. 1. Introduction

       In view of the fact that there are various segments that constitute society and culture which  are on the basic of their values and realities, this chapter helped us to find answers to the following questions:

-Is there any relation between songs and social realities?

- What is the level of that relation?

-What are social reality’s aspects which are in connection with the songs contents?

     These questions could be summed up as follow:  What  is the socio-cultural significance of wedding songs at Bufuliru?

To answer clearly to these questions, this chapter helped us through the interpretation of the sample to find specifiable answers. The simple reading served only to adjust the different psycho-sociological motivations, and the different marriage conceptions. To stand out these multiple conceptions, we were obliged to organize our analysis as a consequence of the singer’s categories:

-Young boy’s songs:1,2,3,4,5

-Young girl’s songs: 6,7,8

-Young boy’s family songs: 9,10

-Bride’s family songs: 11,12,13,14,15,16,17,18

-Society songs: 19,20,21,22,23,24

-Married’s songs: 25,26,27,28s

      To avoid parceling out the work and considering the marriage, social phenomenon, as either the experience that one in hales ( young boys and girls, or the experience that one is living ( married), there fore, we held in two most important categories: one for the bachelors’ songs and the other for the marrieds’ songs.

          However, such a subdivision raises a very interesting question: is there any songs executed by more than one category or person? If yes, why?

This the case of  the song “Namatenda” (song 27) “ when I am to groan”, executed by the man to express his deceptions with regard to woman.  But, through some elements such as: “mukibanie” “my co spouse”, “musosi wani” “ my husband”, etc. we easily classified it. Saying that the songs:2,3,,4 belong to young boy’s category, the request is spread out by the boy.

      If the classification of some songs is well off, we should  know that there is ambiguity for the other songs. Which the case of the song “ e Kishoma” “ you Kishoma” (song 2). If a young boy is known as betrothed to a young girl ( officially or not) can pass the night in his family in-law, in right way a married one. But once we consider that such a treatment ( under went by Kishoma), is an evaluation( examination, test) of his for bearance and of his quality of being  mature( for the Bafuliru Bafukiru , the fact of being discreet, quisitive; that is to be mature). The song is located between young boy’s songs. To make good analysis and understanding, we served together with the original sample text and it English translation.

III.2. SOCIO-CULTURAL ANALYSIS OF THE SONGS

III.2.1.Bachelors’ songs

III.2.1.1. Young boy’s songs

         According to Fuliru anthropology, a man must realize himself in community and accept to assume some responsibilities . But as there are some responsibilities that cannot assume himself i.e. as a man never realizes himself, there  must a helper, who is the wife. As they  say in Kifuliru that:

            “ inyumba nzira mukazi ndayo, higulu inyumb’egirwa na mukazi”

             “ the house without wife  does not value, because the house made up with the wife”

      This is to emphasize on the marriage showing people the importance of the wife, and say that a grown up boy must emprove his capacity and convince his parents of being strong in sexual affaires by making his own choice and decision. For example in the song:

            Alanyina  wo mwija mukumulamusa/2

             Alokutangi botabota sawe kibata/2

             See the mother of the beautiful one the way of greeting her/2

              See the how they bound like the duck/2

     This to mean that, the boy must make his choice by selecting a good one according to the beauty, behavior and social conditions. Therefore, the wife who has got a beautiful girl is more respectful than the one who has got an ugly one. The term “ibata” “ the duck”, with its way of walking slowly, quietly, majestically; symbolizes the respect.

  In fact, the future son In-law must show the respect attitude toward his parents in –law. When a boy wants to greet his parents in-law , must reduce his walk and bound or  bow a bit for the sign of respect. The reciprocal idea of respect from the family in-law can be shown in this song apart from the hypocrisy it contains:

           E kishoma hayi walala?( song 2)

           You kishoma where did you pass  the night?

         The hypocrisy in this song should be one of the means to get through for the objective. But this same song throughthese phrases:

“nalal’emwitu vyala” “ ipassed the night at my family in-law” and

“ ubundu ni dekere” “ cassava  bread on beet root leaves”, causes a problem of consideration between the young boy and his family in-law and the attitude of behavioral and language level. By the expression : “ huka, huka” “ eat, eat”, we understand that the food was not appreciated by the son in-law. The passage continues in these phrases: “ kituma utalahira?” “ why have you not refused?”, “ imwabene shonishoni” “ at others the shame the shame”; the passing from “ imwitu” “ at ours” to “ imwabene” “ at others” , is understood that the son in-law  is considering himself as not being at theirs; he is complaining but he can not reveal it being afraid of not reeching his objective once they discover.  Here up on, the proof of patience, endurance, and wisdom as it is required to the Bafuliru that some one must be wise once his at the others.

This idea  coheres with J.H.ABRAHAM’s suggestion in Sociology(1966: 149):

                      In a society in  which a simple form of life makes few

                      Demands on its members, the regulative principles  of

                      Conduct are usually in custom. In such a situation, custom

                       And law are identical; customary procedures having the force of law.

         But  the son in-law should know that this at  his parents, his union parents ; in opposition to at his or theirs or his biological parents where some one is not obliged to hide his personality.  Here, the difficulty is to recognize one self what you are, as in love; to succeed , is to know what  you want and the ability to adapt on the reality requirements.   Kishoma and a boy who is greeting his mother in-law have the same dominant attitudes which are: the interest, the respect, the shame. These two songs call the conscience of those who adopt the hypocritical attitude and put the families against the appreciative judgment which should only be found on the appearance.

          S the “ubundu” “cassava bread” on beet root leaves, is one of the main food that the Bafuliru consume; but  of what value?, why did the son in-law not appreciate it?. The reason is that in Fuliru society, the son in-law enjoys and must enjoy the consideration status in  his family in-law i.e. he has right on the respect from his family in-law. This respect can be explained by the presentation of food made up with “ ubundu” “cassava bread” on the culinchiken. As we can point out, the hen is the symbol of respect and it was the taboo food  for the women.

       When a family in-law offers an other  food apart from hen or if he comes from there without it ,they mock him. The most expression used to hum him is the following:

          “ mukwi mukagi utagahabwa ingoko”

          “what kind of son in-law who is never served  the hen“

           Through this song, the Bafuliru suggested that the marriage is the source of relation not only between  two persons, but between two societies, families, etc. That why the family in-law becomes ”imwitu” “ at ours”, for the young boy;  where he is introduced, because”hamwitu vyala” “ ay ours where I am sawn, set  out”( literally), where I have been  given the second life. This idea of the second birth through the marriage is more  explained by this song:

        Ndiyong’ibere ( song 5)

         I came to suck

      This song is executed the day that the boy’s family comes to put back the last part of the dowry. The son in-law, the future married is left up by his friends towards his mother in-law by singing this song “ndiyong’ibere” “I came to suck”, the mother in-law comes to meet  her son in-law dancing and having an  amount of money to offer her son in –law; when they meet she gives him that sum of money , the fact of giving that money that what they say in Kifuliru “kutuha” “ to offer an amount of money to some one who did the best thing”, when  the son in-law takes that money; that is “ kuyonga” “ to suck”. This a veritable consideration of the child and it  implies the carefulness that the parent must be in regard with their child. There fore; the son in-law is now integrated in the family in-law and becomes the “son”, that what these syntagms express: “ hamwa data” “at my father”, “ hamwa mawe” “ at my mother”, and “ hamwitu” “ at ours”. There is a total consideration of the young boy in to the child belonging to  the same family.

       Although there is a complete consideration, when they begin with  “ mwa data” “at my father” to “ mwa mawe” “at my mother”, they want to show that this hierarchical  succession, in the Fuliru society the man is always the first or the most powerful person in the household. It is the one who detests and offers his daughter. By the term” nayija” “ I come”, we see this strong determination and choice made by the young boy as we can have  more information through these following songs:

      Emushengi ndayiji kuhuna kubidobo  (song3)

      My aunt I did not come to ask for  you your food

        With this song, the Bafuliru want to warn the young people telling them that a grown up boy , who decides not to live alone and goes up and down looking  for the partner, after having seen her, he must know that  whenever he will be joining the young girl at theirs, he must first recognize that he has got a duty to fulfill, the determined objective, and know  what  he is running after for. In the Fuliru society, a young boy while he is wooing , he must be determined and have  some convincing expressions and ideas which will be the proof of what he is, he knows, and he has rather than be eating every thing they offer him and talking about senseless things.

         There up on, in Kifuliru customs, the young boy is considered or qualified of being responsible or irresponsible through the way he is behaving in his family in-law, as it is suggested in this expression:

     “ugayanga balimumubonera kumasu”

      “ the  one who is determined to marry is observed through the eyes”

         This is the observation and suggestion of most of the families, when they notice that the future son in-law is taking what ever thing offered to him.  In some families when they see that he exaggerates in consuming  every thing he is given , they just tell the girl to interrupt the love with him, but if they remark that he is serious and determined, they simply encourage their daughter. By the determination of the young boy, he is also required to make a good choice as it is well revealed in this song:

       Howanga yang’omwolo ungule ngulube( song 4)

        Instead of marrying a lazy woman, one ca buy the pig

              In this song,  the old Fuliru people try to call young boys’ attention about the choice to make. They show the  advantages and the consequences of marrying a good( beautiful),a lazy, an ugly  woman. Through this expression:

       “ukebagana yebona abmukulikiri”

       “ the one who looks backwards is the one who sees those who are running after him”

       This is to emphasize on the required  investigation  before deciding on some one or something. Therefore, the boy must not look at the beauty of  the young girl, but he must much focus on the importance of the wife or on what will be the contribution of the wife in the household. As the appearance is always deceptive, the young boy must think about the young lady’s behavior, social conditions, and have a small back ground on her past. This is what is suggested in this expression:

     “ umwitonzi a mulye bihiri”

     “ a wise man always eats well cooked food”

       To mean that, once a boy wants to make his choice, he must first see the old people to direct him the way to go and to follow, an give him some criteria which are required to lead yuongs and which are on the basic of selecting a convenient  wife, even though all these criteria do not work some times.  It is to J.H.ABRAHAM, Sociology  (1966:P70), to add that:

                          “The proper study of man kind  is man” is a truth that

                           conceals more than it says. However, if we want to study

                           society , we must  at the same time study man who

                           represents in himself the wider society of which he forms

                           a  part.

          This idea shows that the family or the household as a whole  society, when wooing in a given family, one must know deeper the realities of that family, and the girl’s behavior, because the young girl some times hides her behavior inorder to get a husband. So the Fuliru young boy is required to be more careful while making his choice;  That why in the early 1960^ths, according to M.ANDERSON, Sociology of the Family(1971:165), marriages were usually propinquitous( marked tendency to marry some one living nearby). Finally, he added that: some evidence emerged that within a normative prescribed so-called field-of-eligibles, complementarity of personality needs was impotant, at least under certain circumstances.

        The perspective of living lonely, isolated i.e. dueling bachelor, without a partner, is an idea which creates psychosis, discomfort, an interior drama in the young boy.  It is also  a source of anxiety. The alleviation is found only in side this union, the  social phenomenon called the  marriage. If it is such a situation for the young boy, what about the young lady? This  question should get satisfaction in the following point.

III.2.1.2. Young  lady’s songs

    On the wedding ceremony, the family members who accompany the bride to the departure towards her marital home, execute a number of songs  through which they  try to put in relief the bride’s duties  not only towards her husband, but also and above all towards her family in-law. They also show how the boy and girl happened to know one an other and put an agreement to their love

The group in executing these songs, they seem to be singing  for their own pleasure, when they are reproducing the young lady’s speeches. The example is the following:

          Imwabene migazi mingi(song 6)

          At others many mountains

         By this term: “imwabene” “ at others”, which  has the idea of an “ at ones”, well known, in Fuliru area the marriage consists of the moving of the young girl from her social area to an other one, an unknown social area.  Where she is newly installed and knows that “ at others no thing is good”.  There  she is considered and considers herself  as  a strange; difficult to appreciate as she is still new comer. The meaning of “migazi mingi” “ many mountains” , is to tell the young  married that  at others there are many difficulties which she will be undergoing. As at Bufuliru, there are many mountains, to climb them it requires, the experience, the patience, and the courage.

       With these negations expressed by the morphem-ta-, in : “mbutashenya” “you did not collect fire woods”, “mbutahula” “ you did not pound”, “ mbutadeka” “you did not cook”, etc. It is to mean that   the new married  girl  will be managing  her effort doing whatever she can, but her family in-la will not be satisfied and  compaire her to some one who did not do any  thing. In this situation , they try to call her attention telling her that ,the changing of a given social area always causes problems and let her know that she is just in an other social area which  different from the one she came from; in which she will be facing difficulties, but she must remain dynamic. In addition, they also tell her that although all her works will be rejected, not appreciated; she must not stop working but she would be better to  take courage and be strong enouth.

     Therefore, the invite her to be applying of perseverance, endurance, and patience as her weapons. They also invite her, according to  J.H. ABRAHAM, Sociology( 1966:75), to, have the individual capacity to develop and act in a variety of ways according to the specific circumstances of the nature.  Before all this could happen, the young lady’s family members sing this song to show the young boy  the beginning  of their union:

         Naliriri halwiji , ekaboga( song 7)

          I was at the river you kaboga

     With this song , the members   of the young girl who accompany her to the  departure, try to call the young boy’s attention ; through these phrases: “ ananjulik’ekifune kumino” “ he boxed  me on the teeth”, “ anangula mino munana” “ he cracked me eight teeth”, “ hanasigal’ogundi munana” “ it remained other eight”, they are reminding the boy to recognize that it is him who himself went on looking for the young  lady, he appreciated her , and decided to choose her as the mother of his future children, then they planned for the wedding after the agreement of each other.

    The main point in this  song , is to tell the young boy that, although the marriage is an agreement between two persons, especially of opposing sex according to fuliru beleifs, he is the one  who went on loving the young girl , for that reason, he must take care of her and bear all the consequences which will overcome on  the young lady. That why they thrown him this expression:

          “ushulike ngoni maji atayoboha kuloba”

           “ who beats the stick in the water does not fear of being waited”

         This expression emphasizes more on the fact that the lady is always tat theirs, the boy goes to to propose her the love, when she replies positively, they start their progress, but apart from the lady’s agreement  the one who will carry the most of the charge is the man.

Hence, they recommend him to consider  his  wife the way he considers himself , knowing that  it is not good to his wife what he cannot wish be done to him. They also show him that they are not alone, what ever he will be doing on they child will be discover  either through the neighbor hood or through their child. By this line: “ ngola ngatoleka” “ I want to break”, the  analysis shows that  some thing can break , when there is a crack, repture or an accident, but , here and according to Fuliru society, when the husband  extremely illtreats his wife, the wife can be right to declare the divorce or if he beats her up to the last level, the wife can shout out to call for the help.  With this song , they simply tell the son in-law to be avoiding all these things and consider his wife as human being as himself. Although, the  lady  notices that she is changing the social area and being integrated in the world of difficulties, she tries to express her joyfull attitude of being married,  then she introduces the following song:

     Zene zene nglal’emwawe zene (song 8)

     To day today I am passing the night at yours today

          It is worth saying that through this song, the young lady is now convinced that  she is getting married, though she is expressing her joyful attitude of leaving spinster life; so that she may start a new  step of life, which is that of married. With the word” ngalala”” I am  going to pass the night”, they let us know tha t there is possibility( with the use of the near future), and the absolute certainty  because of the use of “zene” “ today”, and its repetition, all this shows the insistence, determination of the young girl. The expression: “kungingo yawe” “ on your bed”, does  nto mean only sexual relation, but also: the union; the reached objective; living together, aspiration, to give to some one with enthousiasm, with fiercy desire of possessing a husband.

        These expressions, allow us also identifying that the young lady is happy to see, to tackle  things which she was not awere of, to get experiences. But in : “munyere lyayangwa mawe atkisar’emwabo” “ if a  girl gets married never thinks about at theirs” and “ ki lemera kahofi mawe mukuyij’ekirindye” “ is lemera near mother to come from toward kirindye?” The marriage is considered as: sacrifice; privation ; total engagement , toward the one you tie on  for the better  and  for the worse. Which is the idea of African culture in the course Etude des Societés et Cultures Africaines by  S.L.  Elysee KAZADI( G3:2013):

        “se marier pour une femme africaine  c’est se confier toute la vie à

              Une personne que tu ne connait pas’‘

               “To marry for an African woman is to give up all your life to

                Some one you do not  know correctly” 

            Toward her family is : a total privation, separation. If the marriage  were both a “winding and sinuous”  way which does not privent the travelers, they would have come back and the desire that one must not miss, the prudence for the young lady is to get information  from those who are more experimented and gusted this life as they always say in KIfuliru that:

“ umugezi utabuza njira ye kizi yihemuliro”

“ a traveler who does not ask for directin, or who does enquire for the way always throws in the fire”

III.2.2.Young boy’s family songs

    Most of these songs are executed   expressing happiness and criticism:

Omwanatumbalala ,tumbalala , tumbalala

Ngengoko yibombwe ngokoyibombe, ngokoyibombwwe ( song 9)

The  child is seating dandling, seated dandling, seated dandling

Like the hen suffering, hen suffering, hen suffering

        This song is executed during dowry discussion, and down payment dowry.  For the Bafuliru, this song expresses that the members of the young boy’ family who came in the family in –law have been   well approached; the talk was good; and they have been well served. With the expression: “ atumbalala ngengoko yi bombwe” “ he is seated  dandling like the hen suffering”, they compaire the suffering hen to  these people, who after having been well served they cannot move again by themselves; satiety to mean that they ate, drunk up the way that  they are unable to move even to talk , and feel as if they can just sleep, as a suffering  hen cannot move  a single distance. It is also to appreciate the family in-law with their manner of well coming the and the behavioral attitude they shown them.

        Here after they produce this song:

 Yinamukatulol’amalanga webwamayira ( song 10)

Bow up ward so that we may see your  face it is just night

      It is executed after the down payment dowry and during the wedding ceremony, when the young boy meets with the young lady to enter the church. It is a kind of obligation or order addressed to the young lady of not looking  down rather than looking up wards so that every one may see her face, beauty, or her morphological traits; to allow them drawing either positive or negative critics. It is through this observation , they draw the following  suggestions:

“ owayibonera atlingo wabwirwa”

    “ the one who saw is different from the on who has been talked to”

And from this the following languages related:

“ omwana akayihangana  mukusheba”

“ the child managed his effort in selecting”; positive critique.

“ omwana akahumbuka”

“the child did his choice  eyes closed”; negative critique

III. 2.3. Bride’s family songs

     As in all the societies around the glob, the bride’s family cannot leave the girl to her departure without expressing their sentiments. In  fuliru society, they sing some songs expressing the attitude of the girl completing her marital duty, emphasizing on her  beauty, her decision, and calling the young boy’s attention about the carefulness towards his wife.

Emunyere wahya ee ( song 11)

You girl you are getting married

     With this song, the Bafuliru want to tell the young girl that many boys of their village  wooed her, but she refused them saying that she cannot be married  at Lemera ( her native village) , then she decides now to go to Uvira. Therefore, Lemera; as mountainous village takes the image of the country  sides, the un fortune family. Most of the girls do not prefer to be married where  they have been born.” Kudet’ogagende Buvira” “ it means that you are to go to Uvira”, In opposition, as a city; it represents : the town; fortune family, where life is easy, and the place where every person enveys.

         The message behind this song is that in what ever society, when a lady wants to get married ; cannot prefer  where life is  miserable rather than preferring where life is easy. Through the preceding analysis, it is worth revealing  a paradox, what constitutes the same meaningas of the household. It is what constitute to the  young girl her un fortunate, her problems, etc. She  is always and  duels strange in her family in-law, in which  she is obliged to be integrated.

         Such a situation lets us wonder a bout the attitude of the parents of the young girl once they offer her through the way of the marriage.   

 They  also want to tell  people that according to  the human life realities, a parent cannot make a choice for  his/her child  or oblige him/her to marry some one who  did not love.  But we must keep the young boy/girl  free to their choice by showing them the in comes of making a good or bad choice.

Mwana witu agenda aa (song 13)

Our child goes

      With this song, the young  lady’s familiars express the attitude of surprise, regretful, shameful.  Analyzing this phrase: “ mwana witu agenda aa, agenda mawe” “ our child goes aa, she goes mother”, we noticed that for the Bafuliru, when  a lady is just making her departure, they sing this song to say that the process in the young boy and girl started their affaires up to the day of departure is some how a surprise as they know that nowadays youth has  totally changed,they  should not believe in them , they are also  convinced with  their daughter’s realization , separation , of their lady’s starting new life, marital life. In the phrase: “mwana witu  ajamba ee, ajamba mawe, ajambire  muhyahya ee” “ our child gets thinner, she gets thinner, she gets thinner  in the plain ee”, the bride”s familiars try to express their regret , embarrassement of having their child going far from them, being integrated in an other social group, a dangerous life, crossing the difficulties of the life. As they consider that at others there are many mountains, the way she will be climbing them. They also regret for what she was doing in her family as   this vacancy activities, the role she was playing in their family will get an other actress awkwardly. To much insist on this regret they sing the song:

 Nandugahula  kandi ?(song 14)

Who is going to pound again?

        In this song, the bride’s familiars express their joice but followed by the attitude of regret, anger, etc. When we interpreted the phrase: “ nandu gahula, ugashenya, agavwoma kandi na Mawazo kera genda” “who is going to pound, to  collect fire woods, to fetch water when Mawazo has just gone”, we understand that, although the marriage is presented as a fortune  ceremony, for the family of the young girl considering that the girl’s departure creates a certain anger  aspect, because they feel as if they loose one of the family members  and they think that this empty place which is going to be observed in the family will cause some consequences in the work fulfillment. For example when  the mother goes to the field , when she comes back  she sometimes brings cassava leaves which will be cooked by the girl if the girl is no longer at home it causes some trouble in side her or when  she comes back from the field and find that there is no water, any single fire wood, no flower in the house , she  is in that time obliged to  do all these works , there after she will start  regretting of her daughter who left her. In this same perspective as it is customed in Fuliru society, when the mother comes at home some thing required to be cooked, it is always the girl who is obliged to do that, so imagine, if the mother comes being tired and there is no girl  to do  that work what can be the attitude  of that mother?. That why they say:

“akanyere  kanina” “the girl belongs  to her mother”, here they try to show how the girl is important in her family , especially on the side of the mother; they also think  of the attitude of the  parents when she leaves them. This is more illustrated by this tell:

“ngweti abana bashatu linanga shaza muguma ababo banagaye, biki?/ Mafiga”

“I have three children, when I remove one the other s get  angry, what? / Kitchen stones”

       If you see how the kitchen stones work, once you remove one of them, it becomes difficult to cook. Even if they regret, as the marriage is an improvement of the habits ceremony, they sing this song:

Omwana nuna (song 12)

The child is good

       With this song, the Bafuliru consider that although the marriage is a separation, a kind of loss of one of the family members, the young lady who happens to reach this period or realize such  an event, during which people enjoy share every thing, dance, is really a good, a perseverant girl, and well in behavioral aspect.

When they sing “ omwana nun’ebavire” “ the child is good my fellow parents”, the mother is expressing the quality of her daughter, her endurance, and her determination . She is telling the others that the girl who reaches that step, is good in the fact that she allows them to be assembled, enjoying every thing which is required to the wedding ceremony or  at that successful. She  is praising her  daughter, but at the end she recognizes  that the young girl does no longer belong to her, that why she sings this line:

“ Akili we obikyo yo mwana mukitabu kyawe kyo mulala, akola wawe lwoshi”

“you Akili add that child on the list of the members of your clan, she belongs now to you forever”

        For the Bafulliru, when a girl is married she immediately belongs to the family in which she gets married; she adds the number of her husband family members. That why they insist on telling the son in-law that he must now treat her the way they treat other members of that family, and she must be following the customs of her husband’s clan. This idea is clarified in this expression:

“ omwana wobunyere ali waku gendi yonger’omulala gwabandi”

“the girl is only to add the number of others’ clan members”,  by this idea, a given family is convinced that if there is a lady in that family, she does not belong to them, but she belongs to an opther family else.  After having appraised the young girl and being convinced that  she is no longer theirs they sing now the following song as a recommendation to their son in-law:

Twamuloz’okuboba ee(song 16)

We want to shout

     As in Fuliru custom,one cannot offer something to someone  else without some recommendation , this song is executed as a recommendation to the son in-law; when they sing:

mwana witu  munini ee,

munini mawe/2, mutamugere kishakulo wee

our child is thinner you

our child is thinner  mother/2 do not equal her to the mortar

       This is to let the son in-law know that he has to consider his wife the way she is, the way he knew her, the  way she appears, her quality, etc. They also inform him to make much attention to her i.e. not to be treating their child like an animal, comparing her to something else, recognizing her rights and allow her to fulfill her duties, and they show how she is representative  through this phrase:

Mwana witu munini yoo

Munini mawe/2 sura yage yatosha ee

Our  child is  thinner ee

Thinner mother/2, her face is sufficient

  By singing this song, they want to tell the family in-law that although the brat height, tall size of their child, she has got a good face an they should be respecting her apart from what she is or she has got as physical traits. That why the  Bafuliru say that:

   “ndaye mwija ubula ekishembo” “ any beautiful one, who can miss a  trait of insulting or slandering”.  As a human being is  God’s creation, we have to recognize her/him in all her/his entirely, and respect him/ her. In this verse:                                                                                                       aiyo Furaha we olingakaloke/2, aiyo  Furaha we omuyakayaka/2                                                              you Furaha you, you are like a small ball/2, you Furaha you, you are shinning/2

     This is a kind of exaggeration  in the  appraising of the young lady  by presenting the attitude of admiration, and want the son in-law to admire his wife, the way children show  their  admiration attitude in the sight  of the smallest ball or the behavior they present while playing with it.  The last verse:

e Euric  okazi suma omwana witu atayarare

you Euric you have  to ration so that our child may not change the colour

        This verse seems to appear as if it were a suggestion, an order, an urge or a forwarn through which the family In-law tries to reveal the consequence of not taking care of their daughter, the role of the husband vis-à-vis to his wife health, knowing what is recommended for the wife’s care.

Sango mawe/2

Akashishi katanwa mavu, likanganwa mavu kanalongole (song 17)

News mother/2

The wag tail does not drink alcohol, if it drinks alcohol it quarrels

      This song is executed  when those who have brought the bride start reclaiming for food, but by precising  the kind of drink, and  food to evoide being served food or drink  which can cause them to quarrel in the family un-law. They also ask the food of their gust or they make  such a commend  in order to test the son in-law’s family possibility, so that they can be convinced and believe to where their child is going to stay or to be integrated.

    After having eaten and rested, then they plan for going back home, be fore they can go the father  followed by   all the members of the family  go to say good bye to  their daughter, now they introduce this song:

Tugabonana kumaruba ( song 18)

We shall meet through the letter

   With this song, the parents being convinced by the departure of their daughter, they try to show that where she is left is now her   social dueling place. Fro example when they sing : “tugabonana kumaruba” “we shall meet through the letter”, this is to mean that they are  brain washing their daughter’s mind  by telling her that she must not be thinking of going back where she came from, because for the Bafuliru, when a girl is married  she cannot be footing  at theirs every time unless there is  problem as usual, for the one who is married far from at theirs, can only  go at their s by her husband’s permission  in the reason of  going to greet her familiars  and that in short time; or  when there is some thing wrong between her and  her husband.  In that case, when she goes , her settles the matter and resend her in a brie delay. But if the matter requires her husband, they call for him, and after settling the problem they oblige him to go with his wife or she can join her husband some days latter. The expression “  sezera bana tugende” “say good bye to the children so that we  may go back”, this means that the lady must recognize that, her parents , her familiars have not come to stay with her , but to accompany her and  leave her to the place where she is going to start new life with other people who are not of her biological family. The fact of going back should learn her that she is no longer theirs, they separate forever and she does not belong to them any more.

         Therefore, the expressions: “ wazanga , wazanga emunyere” “ you  start a miserable, difficult life”, “washona ngerino” “you stick like tooth”, as the marriage is some how considered as a fortune ceremony for the young people, but for the experimented  Fuliru people  show a sorrowful attitude, telling the young girl that  although you go, you must know that you start crossing difficult, the married is not a slice of cake, but  a batail you are you are to face, on which you are obliged to stick , to resist,  to take courage and not  run towards home once you face a problem.

         The main idea of this song , according to Bafuliru, is that the girl who gets married ,whenever she faces  difficulties , she must be standing by, strong, courageous and not deceive herself thinking of going back at theirs. To show that they are convinced  and to tell those who stayed home that the lady  is left, they sing this song:

Twagenda tuye niri ee

Twataha misago ee( song 15)

We went complete  you

We came back uncomplete

      This song  is executed by the bride’s familiars when they reach home from  accompanying their daughter to her departure, its message is to tell every one that the child is left and she is no  longer in our group, as you can see when  you go some where in group  and you happen to leave one of the group the place where you were, this is to mean that the one who is left does not constitute  the group anymore group ; but  he now belong s to the group in which he has been left. Hence, the group asks the following question:

“kamwayitegereza homwamusiga?” “did look carefully the place you left her?”, the group reply:

“bitamentwa, bindumungu” “ one never knows, the reality belongs to God”. This to tell those who asked the if the looked carefully the place they left the young  girl that although they looked carefully on the place where the lady has been left, they could not really suggest her future, but only God knows every thing .

SOCIETY SONGS

    A society being a company , and its role is to assemble people, thank the ones who did the best , and to advise those who want to behave different from the laws of  group; as far as the marriage is concerned,  and as there are many steps of the wedding, the society is required to  intervene helping the young people. For the Bafuliru, the societies such as: church, association, clubs, etc. execute some songs spreading out some valuable messages. Example of the song:

Banyere mweshi muyangwe, muyangwe , muyangwe kerabinyu bayangwa/2

All girls  let you get married, get married, get married  others have already got married.

       This song is executed in the watching evening of the girl’s departure, to tell the other girls that that one is getting married, the young lady is not a child to keep in the family; so they call the others for the marriage. They also want to say that, in Bufuliru a girl who want to be married through the official voice( marriage), must behave according to the  laws of the society, customs, laws of God, must be respectful, model or reference in their dueling place. By the phrase:

Banyere mweshi muyangwe , muyangwe kera binyu bayangwa

All girls let you get  married, get married others have already got married. It  is nothing else rather than telling or warning the rest of the girls  to take the model of  way of behaving from the  others who have reached this step, so that they may be married through such a way rather than being eloped . The verse :

Esamunane agonga yagonga, yagongara bashumba

2:00 p.m. it rings, it rings, it rings for spinsters and bachelors

        After the observation, the Bafuliru have understood that , at the most of the areas, at 2:00p.m.

Is the time on which the spinsters and bachelors start moving from up and down, here and  there, around the streets, and  crossing roads looking for the partner, so they  invite these young people especially spinsters not to behave like street girls but to behave according to the cultural realities. That why they use this expression to call their attention

 “mukamenye ekizungu kita bazunguluse”

“  mind you so that the modernism may not  turn you down”.  This is to put much concentration on the Bafuliru beliefs, and not to copy every thing from the modernism; because it can be on the basic of young girls ‘destruction and cause them not to get married. At this period, a girl who has reached this occasion, they advise her through the following song:

Emunyere wayangwa utakisare mwinyu

Liwanga sar’emwinyu matama kuhema ( song 21)

You girl you get married, do not think about  at yours

If you have a twinkling of an eye at yours, your cheeks will become bigger

        This song has the same meaning as the (song 8) “zene, zene” ” to day today”, its sense is slight but very important. As we signaled before in the song 8, the society tries to open the girl’s mind, to warn her by telling her that a lady once she decides herself to get married, it is good and normal but when ever she meets difficulties in the household, or what eve problem she will be  facing in her house hold, she must endure, patient, and not start thinking about  going back at theirs, because to become mother of children requires to be very strong, courageous, and patient. They require her to take every thing seriously and not be looking back at her family, because that can cause her to change the health. This happens especially when the girl has got married in the family which has got  less  possession than theirs.

       Normally, as the marriage steps begin from the family  towards the State ( civil marriage), up to the last day of concretization in the church; there are sing choirs who execute some religious songs expressing a biblical message as we can state in the following songs:

Bwitegereze bwarurema mundalo ye Edeni ( song 20)

God’s observation in the field of Eden

           Through this song, they try to show the that the marriage is not human creation, but it is  a realization came from God’s decision after having  observed that it is not good for the man to live alone without partner. It is to J.H. ABRAHAM, Sociology (1966:162), to suggest the following:

                                    In the past, religion has been studied eighter to show its necessity

                                    In society and the social function it sub serves, or to show how a

                                    Change or reorientation of religious thought is related to changes in

                                      Social life.

Although people understand that the religion influenced much on the culture, there are some points shared between culture and religion.  By this song we understand that from the creation of the man, God has observed that the man was un happy living alone in the field of Eden while he noticing that the other animals were walking in couples. When God saw that the man is unhappy he decided to make him a partner as it is marqued in Geneses chapter 1.  This is the way the young boy is observed in Fuliru society if he is already mature. They try to direct him insisting on how to make the choice.

With the phrase:

    Umundu agasiga yishe na nyin, banagendano muhya wage

    The man will leave his father and mother  and go  with his/her wedded.

       They emphasize on saying that, a boy or girl according to the religious myths and cultural ones, is not required to duel with his/her parents, but they must each one leave their parents and go to start their new life. They recommend them to live in peace and coddle one an other in their household  and not to leave the other in sufferings. They also suggest  that when two persons marry , they become  united, one person, so when one of them suffers it is as if the one also suffers. Like this expression:

               “muyegerane ngamahasha” “squeeze one an other like the twins”.

After showing people how the marriage is not a man’s realization or conception, the one who reaches this step is thanked through this song: