Derek Nurse - Swahili Writings Collected - Antiques

7/24/2019 Derek Nurse - Swahili Writings Collected - Antiques

1/40

AAP 7

1994).. 47 85

HISTORIC L

TEXTS

FROM

THE

SW

HILI

CO ST

Contents

Introduction

DEREKNURSE

Shungwaya and the diaspora

Mwiini: The origins ofMwiini

Bajuni: Uten i

wa Shungwaya

Vave

kwa

Mgunya

Vave2

Siu:

Introduction

Vave3

uyu a Vabajuni

Translation offoregoing

Translation offoregoing

Asili a Vabajuni

Contemporary political

verse

Uten i

Between 1977 and 1980 I collected a nuber

of

texts on the northern Kenya coast Most were

tape recorded

by

myself fiom oral performances, a

few

were written down or recorded

by

others Most of the current collection consists of texts gathered so,

plus:

the Mwiini material,

provided

by

Chuck Kisseberth, originally provided or recorded

in

Barawa

by

M I Abasheikh,

and the Bajuni "contemporary" verse, taken form a publicly available cassette-recording

by

AM

Msallarn in the 1970

My

thanks

are

due to all the original consultants, and to these

collaborators

Once collected, the material was transcribed almost immediately

in

Larnu Town under

my

supervision

by

local schoolboys, each

of

whom was a first speaker

of

whatever he was

transcribing I explained the necessary phonetic distinctions, they then transcribed, I checked

the work as accurately as

possible..

Thus the source of each piece was

in

most cases, except

perhaps the Mwiini material,

an

individual other than the transcriber This meant that the

transcribers sometimes chose to interpret rather than transcribe, and I tried to control this

as

far as I could

My purposes were twofold

One was to collect material for a Swahili Dialect Handbook, a purpose not entirely

abandoned. But since this material

has

been gathering dust for a decade or more, it seemed

appropriate to make it available now in public form Material

in

one northern dialect or other

is

scattered through scholarly journals and

is

unevenly available on the coast. My idea was to

have

in

one place material from

as many

dialects

as

possible, and to have various styles

and


2/40

48

EREKNURSE

registers represented, so proverbs and riddles, utendi, mashairi, vave, political verse, ngano,

hadithi, oral traditions, even just people talking.

The other was to collect histmical texts for Swahili and its relatives, and particularly those

relating to Shungwaya. Numerous such traditions exist, mainly among older people, some are

recorded, few are published. This topic

is

taken

up

again

in

the next section

Shungwaya,

nd the

diaspora

Swahili, Commian, Pokomo, Elwana (both spoken along the Tana River

in

nmtheastem

Kenya), Mijikenda (spoken along the southeast Kenya and norhteast Tanzania coast), and

Mwani (spoken on the Mozambique coast) form a (Bantu) linguistic unity referred to often

since the 1970s as the Sabaki languages Several

o

these communities have recorded

traditions o having migrated south

in

the past from Shungwaya : Mijikenda, Pokomo, Bajuni

(who live on the southem Somali and nmthern Kenya coast) and some other Swahili

communities living

in

and around Mombasa These traditions are also present at least: at Siu

(in the Lamu Archipelago), among some Taita clans (southeastern Kenya, inland from the

coast), and among the Aweera (also called Boni, Eastem Cushitic hunters living inland behind

the Kenya coast}. The details o the period at Shungwaya , o its exact location, o the reasons

for the diaspora, and o the different migrations south out o Shungwaya are disputed, and

fmm the subject o an extensive literature The most comprehensive discussion o this can be

found

in

Spear 1978: 16-43 No scholar has yet attempted to collect and analyse all the still

extant traditions relation to Shungwaya : versions fiom Barawa, Elwana, Orma, and Korokoro

would be particularly welcome, and we need more Bajuni and Pokomo material While we do

not intend to repeat details here, we do give a bare outline below

as

background One o the

Bajuni poems also appears

inEtudes Ocean Indien

III, 1983: 61-64: three others

in Etudes

Oceanlndien 12, 1991: 130-159

At a period long before the sixteenth century, a considerable Bantu settlement existed

near

Barawa on the southern Somali coast This pre-Shungwaya period is mentioned in, inter

alia,

Mijikenda and Bajuni traditions, and

in

the Kitab a Zanuj Details are not well remembered and

often contradictmy: this period

is

not represented

as

important Later, as the result o Arab

incursions

(?),

most o the Bantu communities moved further south into the general

area

between the Juba River

in

Southem Somalia and the Tana River

in

northem Kenya: this

is

the

area

refeued to as Shungwaya, but although it appears on some older European maps and

although archaeologists such

as

Neville Chittick have searched for a specific town site, it has

never been conclusively discovered. Some migration south out o this

area

occurred at an early

period: for an analysis o such early Swahili movements, see Spear 1984

Migration on a much larger scale took place in the late sixteenth and early seventeenth

century. This coincides exactly with the time o large Orma (formerly, Galla) movements into

the area and then turning south along the Kenya coast. Indeed, most versions o these

migrations identify Orma aggression as the major single cause. However at least one Bajuni

version (see

Suyu a Vabajuni

below) points to Korokoro not Orma as the aggressors, and

Aweera traditions collected by D Stiles

and

myself

in

the late 1970s spoke o overcrowding

and

a lack o wild game

as

additional factors. At this point

in

the late sixteenth

or

early


3/40

HISTORICAL TEXTS FROM lliE SWAH ll COASI

49

seventeenth century, Pokomo say they moved south to the Tana River; Mijikenda and Taita

further, to southern Kenya; Bajuni on to the southern Somali

and

nmthern Kenya offshore

islands; and Aweera into the adjecent hinterland. These are the areas in which these peoples

live today

As

there has been much controversy about the historical veracity of Shungwaya and the

earlier period, we set out very briefly the evidence for them here:

i. the traditions of the peoples allegedly involved: Pokomo, Mijikenda, Bajuni, Aweera,

some Taita clans, some Siu clans, and certain Swahili communities at Malindi and Mombasa

Morton (1973) claims that many of these peoples in fact simply adopted versions of the

tradition, mainly during the nineteenth century, but were never present

in

Shungwaya

t

seems inconceivable that so many different versions, with such detail, present among so many

communities with minimal contact between them, and such a fiercely stated belief in the fact

of

the impmtance of Shungwaya , could result from a latter day adoption of a single myth

ii.

the fact that several of he more complete versions refer not only to the single community

involved, but contain and apparently plausible description

of

the other communities present:

thus, for example, the Swahili Kitab

al

Zanuj

iii

the fact of Sabaki place names on the Somali coast Thus for instance,

Merca

(=Marika),

Macaia (= Ma-kaya), and the Muqdisho quarter Shanga-ni, which is the Class 5 form

of *-canga sand , with characteristic nmthern Swahili palatalization of *c to sh after the Class

5 prefix /i 1.

iv the linguistic evidence, which suggests that a group

of

closely related languages

( Sabaki ) descend fiom a single common ancestor, spoken

in

a specific time and place

Pokomo, Bajuni, and Mwiini (the Swahili dialect spoken at Barawa on the Somali coast) are

still spoken within the area widely interpreted as Shungwaya Pokomo, Mijikenda, Bajuni, and

at least some of the Swahili communities at Siu and along the southern Kenya coast tell of

migration from Shungwaya .

f

the current geographical distribution and the collective

traditions of

all

six Sabaki communities are juxtaposed and examined

in

detail, there is no other

single place common to most which qualifies for the early shared homeland at the period

in

question as well as Shungwaya

These recorded versions

are

variable

in

size and quality None formed part

of

a

comprehensive investigation of historical traditions, but were recorded somewhat incidentally

as

part of a language

research

project.

All

were tape recorded

in

Lamu District

in

the late

1970s The two Bajuni versions Suyu a Vabajuni, Asili a Vabajuni) were tape recorded by

elders who were said in their community to have particular knowledge ofmatters historical As

readers can see for themselves, they agree in much detail, while diverging in certain respects

Finally the

Vave kwa Mgunya

and the

Utendi wa Shungwaya are

most likely of considerable

antiquity Both are incomplete because neither of the infmmants could remember the entire

song

or

poem.

t

is quite possible that further enquiry would elicit more verses,

or

different

details, or both. Both contain occasional snatches of older Bajuni, on the interpretation of

which neither the singers nor other Bajunis consulted were in

full

agreement

t

would be very

desirable to mount an attempt to collect further versions of these, and of other songs and


4/40

50

DEREKNURSE

poems of this type, before the older members

of

the community who still remember take them

to the grave forever..

ibliography

Bunger,

RL

1973 Jslamization among the Upper Pokomo. Syracuse

Chittick, N. 1976.. The Book of the Zenj and the Mijikenda , International Journal

of

African

Historical Studies 9: 68-73

Danoch, RG 1943/4, Some notes on the early histmy

of

the tiibes living on the Lower Tana,

collected by Mikael Sampson and others , Joumal

of

the East Africa

and

Uganda

Natural History Society 17: 244-254, 370-394

Morton,

RF

1973. The Shungwaya myth

of

Mijikenda migins: a problem

of

late nineteenth

centmy Kenya coastal history , African Historical Studies 5: 397-423.

Lambert,

HE

1958 Chi-jomvu and Ki-ngare. Kampala

Nmse, D 1980 Bajuni Historical Linguistics , Kenya Past and Present

12:

34-43

Nurse, D and

TT

Spear 1985

he

Swahi/i; reconstructing the history and language

of

an

African society 800-1.500 Philadelphia

Spear, TT 1978 he

Kaya Complex

Nairobi

Spear, T.T. 1982 Traditions of origin and their interpretation.. the Mijikenda of Kenya

Athens (Ohio)

Spear 1984 The Shirazi in Swahili traditions, culture, and histmy , History in Africa

11:

291-305

Wemer, A

1913..

Some notes on the Wapokomo of the Tana Valley ,

oumal

of African

Studies

12:

359-384


5/40

H

IS TOR

IC AL

TEX

TSF R

O M

THE S

W A H

LI C

O S

T

THE

O RI

G IN

SO

M W

IIN

I

Sk

u mo

:yi m

wa:n

a mw

uz iz

e wa:

waye

, "W

a:we,

C'him

wi:n

i ch

ilazil

epi?

Cho

siwo

ka

m ulugh

z w

anth

u wi

:ngin

e " B

a:ba

chim

wuz

a mw

a:na,

"Nin

i

ka

ha.Qa

kuwa

Chi

mwi:

ni

si

wok

m

lugh

zi:

ngine

?" M

wa:

na ch

im ji:

ba, "K

a xi

ssa k

arka

Chim

wi:n

i zim

o jaw

a: bu

z C

hiso:

ma:l

i, za

Sh.ia

lya:ni

, z

Chin

gere:n

za , z

a Ch

a: rab

u, z

Chi

hi:nd

i, ha

t ta ja

w ab

u za

m

aj in

i zim

o "

W

aw a

ye m

wa: n

a chih

a.la

chim

wam

bila

mwa:

na we

y a k

uwa

mux

.ia m

waji:

tu

ung

am af

iishiz

o xa

bi:la

zott e

xpa

ki la

xab i:

la lug

ha:le

, rnz

elew

a wa

nthu

w aM

wi:

ni

nt

hak e

:n da

m aha

la ya

lu

gh

sc

hawa

fio :w

a; ye

wali

ko il

ali:le

n.ihi

ni ya:

mut

i. M

ux.ta:

ye

on

dosh

elo k

us

inziz

i:nin

iw

i:lok

uw a

kilax

ab i:l

a ipe

la: lu

gha,

olos

hele

k m

o:je

kis

h.iak

a kuw

a: y

e nth

an alu

gha

. Mw

aji:tu

chi

mwa:

mbil

a, "L

o:m u

nda:

k6,w

al ik

opi mux

j;a:

lug

h

sc

haw a

no:w

a?"

"M ba

lik o

nd e:l

e n

.ihini ya

: mu

ti, m

o:ja

Ch

ichaQ

6 rn

zelew

a

wa

nthu

waM

wi:n

i.. M

waji

:tu c

himw

a:mb

ila, "

Olo k

a pas

a ko

:di k

kila

xab

i:la"

Mze

:le

sh

fa :fia

j isa

m wa

ji:tu

mwa

m bi:

l6; sh

pasa

ko:d

i k

xa bi:

la zo

tte zi

walik

o xa

ri:bu

ye l.

a:k in

i

mux.

ia: ye

.iUk

ilo

kod

i za:

ye p

asi:z6

, n

peles

helo

kax

ab i:la

ye , w

a:nt

"u we

wam

wam

bi:le

ya ku

wa:

wo h

awap

e:n.l

i kod

i spa

si:za.

Mze

:lesh.to

wa

ya:

yeku

ha.Qa

. S

hfiki

ra k

mud

da:

mu

le, m

ali zo

p6chih

a.Qa,

"

,ugha

li:nu

ni il

i, kam

a: n

i ham

pen.

l i lo

xfan

ana

n lu

gha

zi :ng

ine t

ala :n

i ko:

di zo

tt e n

pot

ola n

i kaa

pan

ap

a si sp

ate x

fa :n

anan

ko

di za

wan

thu

wi

:ngin

e am

o xta

m bu

lo wa

n w

ant"

u wi:

ng ine

51


6/40

5

E

REKNU

RSE

One da

y a chi

ld aske

d his fa

ther,

My fathe

r, were

did C

himwi:n

i come

from?

It

is

not

like th

e langu

ages of

other p

eople

The f

ather a

sked hi

s child,

Why

d

o you

say

that C

himwi:

ni

is

no

t like o

ther lan

guages

? The

child r

eplied,

Becau

se in C

himwi:

ni

there

are wo

rds from

Soma

li, from

Italian

, finm

English

, frnm

Ambic,

from H

indi, e

ven

wo

rds from

the ji

nns are

in

it

T h

e child

's fathe

r spoke

and to

ld his c

hild th

at when

God g

athered

togeth

er

ll

th

e tribes

to give

each t

ribe its

langua

ge, the

chief o

f the pe

ople o

f Mw i:n

i did n

ot go to

th

e place

where

the lan

guages

were b

eing di

stribute

d; he w

as asle

ep under a tree.. When

he

awoke

from

sleep a

nd learn

ed tha

t each t

ribe ha

d bee

ngiven

a langu

age, he

went t

o

his Lord

and c

omplai

ned tha

t he ha

d no lan

guage..

God

told him

, You

are to

blame;

where w

ere yo

u when

langua

ges we

re given

out?

I was

asleep

under

a tree,

my Lor

d.

The

one wh

o spoke

was th

e chief

of the

people

of M

wi:ni.. G

od said

to him

, Go a

nd

borro

w word

s from

each t

ribe T

he chi

ef did w

hat G o

d told

him to

do: he

borrow

ed

words

from a

ll the t

ribes th

at were

near h

im. B

ut when

he car

ried th

e words

that h

e

b

orrowe

d and t

ook the

m to h

is tribe

, his pe

ople to

ld him

that the

y did n

ot like

borrow

ed

wo

rds.. The

chief d

id not k

now w

hat to say.

Hethough

t for a

long ti

me and

when he

finish

ed thin

king h

e said,

Your l

anguag

e

is

this

one;

i you do

n ot w

ant it t

o

be

sim

ilar

to o

ther lan

guages

, take a

ll these

words

and tw

ist them

here

and the

re so th

at they

do

not

resemb

le the w

ords o

f other

people

and ca

nnot b

e under

stood b

y othe

r peopl

e


7/40

HIST

ORIC

L TE

XT S

FROM

T HE

S W

HIL I

C O

ST

B

ajun

i

Uten

di

wa S h

ungw

aya,

reco

i ded

bv O

m ari

A th

m a n i

1

C hw

ende

n i Sh

ungw

aya k

aang

alie

C hu

kaen

g e U

mba

na

mad

arie

K

ula

m u

ungwa

na na

anga

lie

N

a kul

a

sha

rifun

a ka

rama

dh e

2

.

Itim

buk

o la

jad

i la

vaM

aka

3

C

hang

u M

kudis

ho

h

ata

Ma

ri ka

4

N d

io m

beu njem

a

is i

o sh

aka

Na

m

wene

ku

yaa

u m a i n

H

am ud

i Ha

mudi

chuo

m be

om be

Yi

to la hu

suda

li s

ic hup

amb

e

K

u:a

nc

hi

N2a

u hw

ichwa

mvin

ie

5

H

una

wiri

_ 'anE

_u na

mas

hina

e.

6

Nch

'u nk

ukuc

he

m ue

nge mate

Mw

anga

lie

k'op

e apep

edha

po

Ma_ o

hu n

_ oka

e_

e dh

a m

acho

Kwa

ukavu

w ake

alivona

o,.

Do

me

uvu

rnbiw

a kw

a

m

ada

ngany

a

Hu

chwa

a ak

il i

a k a ~ a

w a n y

a

vak

uu v a l i

m w a n

~ a m a

Ak

ipach

a

pw

'anivan

shis

hie

N

ch'u n

kuku

che

m uen

ge m a ~ o

M

wan

galie

k'op

e ap

epedh

apo

hun _

oka

dha

m o

cha

Kw

a uk a

vu w

ake a

livo

nao.

Let

us

go

to

Shungw aya

and

ga ze

G

aze

at the

ho

uses

a

nd

th

ei r u

pper

f

loor

s

Let

ev

ery fre

eman

l

ook

Ever

y

gifte

dsh

arif

The

orig

in of

the lin

eage

o

f th e

men

of

Hec

ca

From

M uq

disho

to

t

i s th e

goo

d se ed

bey

ond

sus

picio

n

And th

e so

wer m

ay h

ope .

L

et us

pra

y to

Ham

udi

T

he eye

of

jeal

ousy

sh

all n

ot to u

ch u

s

T

here

i s

a pla

ce on

Nd

au c

alle

d

t

he

C

asu a

rina

t s

bra n

ches and

trun

k

f l

ouri

sh .

He

wh

o i s wit

hout

s

ham e

may re

gard

h

im

Ma

y lo o

k at h

im

wi

th

s

tead

y ey

e

H

is

ey

es send

o

ut spar

ks

of f

ir e

W

ith th

e fe

arles

snes

s of

h

is g l

ance

? ).

Ih e

cu

tt le f

ish

7

He t

akes

his

br

ains

and

sh

oots

t

hem

ou

t

' Ihe gre

at

fi

sherm

en f

ollow

ed him

On re

achi

ng

sho

re

th

ey

seiz

ed h

im.

He wh

o i s

wit

hout

sh a

m e may

re

ga rd

him

Ma

v

look

a t

h i m

with

ste

ady

eye

Hi

s e

ye s se

nd o

ut

sp

arks o

f f

i re

\.;ri

th

th e f

earle

ssne

ss o

f h

is glan

ce

K'

arnas

i

kum

i na n

an e

ndi

s i

c

hwal

ovuk

a

m i

cho

8

Th

e eig

htee

n cla

ns,

i t i

s

we who

cros

sed

the

r

iver

s

C

huk

apich

a

ku k

avuu

w

ala

chu

sida

re c

h'o c

ho

C

hw a

lishu

kia

Shun g

w aya

na ala

ma dh

echu

dh

iko

We

passe

d

by

th

e

dry

a

reas

and

avo i

ded the

mud

We

cam

e dow

n to

Shu

ngw a

ya an

d ou

r

sig

ns ar

e th

ere .

53


8/40

54

ERE

KN

URS

E

Mi

shi d

hi

A

vut

ilaa

n

a

va

F am

au va

liko

9

Th

e K

atw

a A

vu

tila

a an

d F

ama

o

ar

e

there

10

na che

si dh

omb

o

dh

id h

ich

o dh

id h

icho

Th

ey

h

ave

ca

rri

ed

by

pa

ch

anim

al

N

a m

ar a

vul

ei

a

vo

huti

nda

h

aan

a

m

aso

M

wend

avo

nisa

lirn

ia kw

a

y

ina

usi

nich

aye

12

Vac

h u b

aia

dhi

ni

te

le

ng u

vo m

oya

ap

ich

ae

K

ich

and

a

n t o

mmo

ya

v

ach

ach

u

h

uiy

ala

e ?

A

fad

bal

i

a

fad

ha

li

wa rnu

hin

i

W

alik

uya

w

ali

ku y

a

kak

e t i

sa

baa

nd

im a

Aso

hay

a as

o h

aya

n

i

m

wan

a N

ua

na

iny

a

14

Va

nen

ee

ven

e kae

ap

is i

e ma

an ja

ra

1

5

K

ik

um b

uk a

k

iku

mbu

ka ruhu

an

gu hun

iv a

va

16

Nyu

ani m

ate

m u

enge

v

ach

u

va

bar

ani

hav

a.

K

am a

si

k

um

i

na n

ane

nd

isi

chw

alo

vuk

a m i

cho

C

huk

api c

ha k

uka

vuu

wa

la

c

hu

sida

re

ch

och

o

Ch

wal

ishu

ki a

Shun

gwa

ya

n

a a

lam

a dh

ech

u

dhi

ko.

Mi

sh id

hi

v

u ~ i

l a a

n

a

va F

am a

u

va

lik

o

V

a tuku

dhi

e

na

ch

esi

dhom

bo

dh

id h

ich

o

dh

id hi

cb o

Na ma

ra v

ulei

avo

h

utin

da

haa

na

m

aso

the

ir

b

agg

age

th

ere

A

nd

th

eir

kni

ves

c

ut,

tho

ugh

w

it h

out b

lad

es

H

ail

y

our

com

pan

ion

(fo

t me)

by

a

na

me

you

do

n t

say

t

o m

e

M

any

pe

ople

to g

eth

er ho

w

sha

ll I

pas

s in

on

e

clo

th ?

On

e b

ed on

e

pi

llo

w ho

w s

ha

ll

thr

ee

peo ple

sleep

?

the

Ind

ian

Fa t

ima

13

She

cam

e

(re

pea

t) and

s

tay

ed a

wh

ole

w

ee

k

S

he

w

it h

out

sh

ame

(r

epe

at) is

Lad

y

N

ua

and

h

er

mo

ther

Ihe

p

eo p

le o

f

yore

s

aid

(s

)he

pa

sse

d

Whe

n I r

em e

m be

r

(r

epe

at)

t pa

ins

my

soul

R

aise

y

our

ey

es,

be h

old

the

pe

op le

of

the

mai

nla

nd

The

eigh

tee

n

c

lan

s, t

i

s

v e

w

ho

p

ass

ed

the

r

ive

rs

We

p

ass

ed by

th

e

dr y

a

rea

s

an

d

av o

id ed

th

e

mud

W

e

ca

me

dow

n

to S

hun

gwa

ya

an

d

ou

r

s

ign

s a

re th

er

e

Th

e K

atw

a

Avutilaa

and

Famao

are there

Th

ey

h

ave

c

arr

ied

by

p

ack

an

im

al

the

ir

bag

gag

e

th

ere

And

th

e ir

kni

ves

c

ut,

th

ou g

h

w

ith

out

b

lad

es.


9/40

HI

STO

RI

CAL

T

EXT

SF

RO

M

m

S

WA

HIL

IC

OA

ST

1

.

Re

co

rde

d

in

th

e

La

mu

Mu

seu

m

i

n 19

79

by Om

ar

i A

th m

an

, a

B

aju

ni

tra der.,

Some

S

tan

da

rd

S

wa

hi

li f

otm

s

are

in

ter

sp

ers

ed

w

it

h t

he

B

aju

ni.

Om

ar

i

At

hm

an

s

re

co

lle

cti

on

of

th

e

so

ng may

h

ave

b

een

im

p

erf

ect

a

t s

ome

po

in

ts.

Th

er e

w

as

no

co

nce

nsu

s

a

mo

ng

B

aju

ni

co

nsu

lte

d

abo

ut th

e

mea

nin

g

of

som

e

p

ar

ts

o

f

t

he

s

on

g.

2.

K

ar

am

adh

e

kar

am

a d

ba

ke.

Re

fez

s

to th

e t

ra

d i t

ion

th

at

th

e

Ba

jun

i ca

me

fr

om

M

ecc

a.

4 . M

uq

dis

ho

(

o ld

er

, M

oga

dis

hu

)

i

s

t

he

ca

pi

tal

o

f t h

e S

om

ali

D

em

ocr

ati

c

R

ep

ub

lic

,

and

Me

rca

i

s

ano

th

er

co

as

tal

to

wn

, j

u s

t s

ou

th

of

Mu

qd

ish

o.

5

N

dau

i

s a

sm

al

l B

aju

ni

i

s la

nd

no

rt h

o f

La

mu

i

n th

e

L

amu

A

rc

hip

el

ago

Mv

ind

e

S

t. S

wa

hil

i

mv

in j

e c

as

ua

rin

a

t re

e

.

6.

N

ku

kuc

he

(C

la

ss

1)

w

it

ho

ut

s

ha m

; ?

7

. T

he

m

ean

ing

of

th

is

l i

ne

i s

ob

sc u

re

. 8

.

K

a

ma

si cl

an

B

aj

uni

son

gs

and

le

gen

ds

m

ake

co

nst

an

t r

efe

re

nc

e to

th

e i

r

eig

ht

een

cla

ns

. Th

ey

a

re

div

ide

d

i

n to

th

e te

n

and

th e

e

ig

h t.

T

he

e

igh

t

a

re s

a i

d

t

o be

K

atw

a

(B

. va

-ka

ch

wa

) an

d

include the Avutila a.

Bajuni in forman ts sugg

es

te d

t

ha

t

m

is

hid

hi

re

fe

rre

d to

th

e

K

atw

a.

9

Av

ut

ila

a a

nd

Fam

ao

are

two

Ba

ju

ni c

lan

s. .

10.

Ch

esi

pac

k a

nim

al

11

. M

ara

vu

lei

, tw

o

e

dge

d

S

om

ali

kn i

fe .

. A

vo,

h

aan

a

St

S

wa

hil

i

ya

o,

h

aya

na

1

2. U

si n

ic

hay

e

St

.

Sw

ah

il i u

sin

ita

je

.

1

3 T

he

m

ea

nin

g

o

f

t

h i

s l

in

e

i

s o

bsc

ur

e

14

. I

he

m

ean

ing

of

mu

ch

of

t

h is

v

ers

e i

s

o

bsc

ur

e.

th

e t

ape

an

d ma

y

b

e: .

....

m

wan

a nw

ana

na

iny

a.

The

l

a s

t l

ine

i s

ind

is

tin

c t

o

n

I

ny

a

hi

s /h

er

m

oth

er

15.

Re

pe

titi

on

. Ba

ju

ni

a

pis

ie

(-p

ic

ha

pl

us t

he

-

ie

s

uf

fix

) a

nd

A

rab

ic ~

j

r

a

re

v

ir

tua

lly

s

yno

ny

mo

us.

16

'

vav

a

S

t, S

wa

hil

i -um

a

h

ur t

,


10/40

6

EREK

NURSE

Bajun

i : begi

nning

of the

Vav

e kw a M

gunya

record

ed

by Ali Fa

m au

1

Kut

oka S

hiradh

i sh

i l a r i hor

i

2

1

Jlilnw en

gu u

la l ie k

:ungu.

Aka.nd

a ku

nyaya

ngunya

ny

aya

udhiva

3

-

4

C

hukavuk

a kwa

k a s

i

na

k oa

K

afika P

ungwa

nyi

w angu

5.

Ukidhi

va

n

dia

nka

nda

t

1

api

cha

wase

e

N gun

ya ~ n

y

k u

li

k

heri7

~ a k

ama mafun

gu kw

avanya

8

a

msh

el a

na

ch

unyaye

ni

Ch um

wase k

ubika m

a.fun gu

am

u amu na

chu

nyayen

i

Chumwa

se da

ri

na

dhiungu

9,

Mpate

end

e

aka

pate na

chun

yayeni

10

P

ola

Mola

ashu

she

kiv i

ngu

11

12

.A

kafunga

pa chu

na

shureng

e

Akash

usha mas

hehe m

avili

Shee

ja fa r

i

na

Buni Ma

ngeman

ge

13

Akashusha nchu ch u

na

ndue14

.Ak

avam bia

no

oni mu kaen

ge ,

.Akadir

ika

u

tine v

a ng

1

om be

Van

avake m

akange

m

akange

15

6

wamung

u

um

wa wani

chum w

ase n

devu na

c

hun yay

en i

6

ilinad

hi t i

nani eh

embo

sumuan

i 7 ,

N

paka

chuka.f

ika Sh

ungwey

a

Chu

ka.fika K

iva cha

M vtm d

e

18

C

hu kafik

a Kiwa

yuu

Chukenda

ch ukavon a

fun gu

Chuk

anena n i

ng om

be

C

hukavo

na

20

ntanga

k

anena

n i

lo

ya

M

uwaa

w a fll.ngu

kaf\mg

ia .

ng

om be

a uku n

gu dhim

ba uk a

.funga

kinov

u

2

1

2

2

Ch

uka.fika

Sh

ungway

a

m

ume

t alaya

Al if

uma t

1

aya

kwa mu

vi

oy

2

3


11/40

HIST

ORIC L

TEXTS

ROM

T

HE SW

HJLI CO

ST

Na ~

usishe

na

k

o dh im n

is

ende

ingw

eni

2

4

,

Va

kadirik

ana

vadhee

k

wa vana

25

K

umi

dh

a m

iu li n

n ne dha

ba.na

1 , Gu

ny a (a

nd T

1

iktm

)

are

alte:

mative

nam es

for Ba

juni.

): he

vave i s a

po

etic gen

re

part

icular

to

them, 2,

S

hirazi

, port in

Pers

ia; s

hi lar i

Port

; hori

1

creek

1

or

can

oe. 3 .

-n y

aya se

em s t

o be use

d

in tw

o senses

, tr ave

l an

d beat

.

4.

k as i oa

r ; k 'oa

not c

lear, p

ossibl

y

1

pole

1

, 5.

P

'ungwa

,

pl

ace nam e

; nyi

=

S

t. Sw.

mji.

6, W as ee

'open

spac

es' ,

7 , Kuli

kher

i it

i

s

bet te r

; N ganya

gmoyan

ya i s

a pra

i.se nam

e. e

- t"J

lia St.

Sw. -p

okonya

I tak

e by

force

I

-av

any a

St. Sw,

-gaw

anya.

9, K iun

g u

'build

ing

o

fm o

re tha

n one

story

10,

Obsc

ure.

1

1.

Pola M o l a

Bw a

na Mungu.

12.

Pac

hu 'r o

pe

1

;

shuren

ge

1

f

lag .

1

3. S

heejaf

ari i s

today

the nam e

ofa

d

eserted

vi

llage jus

t

s

outh

of

Kiun

ga;

Bu

ni

Man

gemange

o

ccurs

in o

ther Baju

ni so

ng s, 1

4. N ch

uchu obsc

ure;

ndue

h i

s

bro

ther ' .

15

. Makan

ge maJrang

e vang

i vangi

many many

'.

16, Dum

wa M

wani a

per

sonal nam e

. 17.

-sumua

=S

t. Sw -simu

a k

noc k d

ow n . 1

8 Ki

va isla

nd;

M v

unie , un

identi

fied

place.

N ote

use of n

on -Baj

un i

-f ika

, here

and

e

lsewhe

re.

19,

K iw ayu

u Ni

odhi, villag

e

on Kiwa;

ru u

Island

, 20. Loy

a 'cow

'.

2

1.

Kin

ovu

c a

l f .

22

. T

'alaya

t a

ya ' sp, sm

all

~ z l l

(or i

b i ?)

.

2

3.

Muvi

'ar;

ow',

24

.

I

sishe,

fr

om

-sha f in

ish ; k

odhim n

?;

is

ende i-si

-ende;

ingwe

l ine

and

then 'a r

ea m

easure

d

by

s t

ring ,

f ie ld

25.

Tr

adition

ally the Baju

ni

had

18 cl

ans

(k

1

a

masi),

ten

miu

li a

nd eight

bana: the

re

ferenc

e

of

mi

uli

and bana i s

di

sputed

, Althou

gh the v

ave m

ay la

s t seve

ral hours

, the

si

nger here

did

no

t

re m em

ber m o

re tha

n wh

at i

s

set

down

here

.

Vave

2:

r

ecorded

by

Bwan

a Sh

alo

1

llamcy

ambo

mwal

ojenga

jengo

j

engo

V ash

ua lim

ango m

uli

hal i gani

imahim

a h

umwa

nc

hum.e

sim

ama

Na

sik

u

a k

wim a

n i kam a

a eo

Ima

naM a

yasa na

nchum

e Isa

N

chume

wa kw

isha

Ib ur s

himu,

Uta

kanip'a

ni kipok

eo k

ongo

2

K

1

inya

misa

sh in

go3 utan

ip 'anini

?

Je

s

asa nitsl

rup'a kar

amu a

ntudh

i tamu

Na na

m a a s

h sham u

dh ot

1

e u

le uwe

4

,

T

1

,;;.,P a

kic h

aDgauiva

po 5 k

wim ba

Nabi

ka panda

uvon

e

uw

e

T

1

s l rupa

buk

e

6

na k it

a ra

bake

T

u m bslr

u un

uke u

chudhe akili

. ,

57


12/40

58

ich i

cha

sham ba

n i

gogo

H

uk

ali

a n

ka

lid

hi

H

uk

ali

a

mw

e;ge

ch

ak

e

A

si

o c

ha k

:e n

i

m

wid

hi

.

ER

EKN

U

RSE

B

is m

il

ahi

ch

wa

mb

e

k i

t ~ b

u

t u

m b u

k a

7

K

ali

cho

hu

ik a

ng

od

hi

na

m

ifup

a

k

aya

d

un

ian

i

8

Ka

mb

a

b

ab a

tob

a n

a

m

am

e t

ob

a

N

am

i mw

ana

wao

k

an

gi

ato

ba

ni

,

K

amb

a b

ab

a

sw

ala

n

a

mam

e

5w

al

a

Na

mi m

wan

awa

o k

a

ng

ia sw

a

lan

i,

S

ifa

i s if

a i

s

if

a i

s

ifa

i

Na

mi

mw

an

awa

o

k

ik

os

a n i

n

in

i ?

K

ic

hi

cha

sh

am

ba

n

i

gog

o

Hu

ka

li a

n

ka

lid

hi

H

uk

ali

am

we

;ge

ch

ak

e

As

io

cha

k:e

n

m

w

idh

i.

Ni

M

sim

amb

ay

e k

am

wam

bi

a9

C

he

li

k

ilin

ge

ne

c

han

o c

ha

va

ch

'u v

an

ane

1

0

Cha

ng

ll c

ha

ine

ne

1

1

cha

n

ch

i n

le

dh

i

K

am

wa

mb

ia

mv

um

bo if

un

gtll

l lo

2

ma

n i n

chw

an

a

ifu

ng

o i

mo

ya

Ka

mw

am

bia

if u

ngu

mo

'

oe i ja

v i

m

a

ny

uk

al3

nc

hw

ana

i

fun

go

im

oya

uno

e k

ic

ha n

ga

K

any

uka

ul

eem

fu

ngu

mnr

.te

14

k

ny

u

;;;_

cha

.n .o

a.

Va

lee

va

na

ne n

av e

v

ali

ng

ene

V

al

id i:

rik

an

a

vad

he

e kw

a v

ana

V

.k:a

kuc

han

a

pa

ha

lap

am

oya

V

alik

wa

mb

ani

va

lid

ir

ika

na

Valiktlchamana1 5 val ikw am ba

nini

?

16

V

an

a m

am

bo

ham

ba

ven

ev

e

hun

en

a

V

al

ikw

am

ba

su

mi

lan

i

1

7-

Chw

am

be m

an

en o

a

ku

va

R

ape

ik a

ch

iw a

p e

fu

k

aom

bw

a

L

atw

if

a

18

C

h u

mw

a

m

sh

ara

fu

ka

ch

ia a

un

i

K

aeh

ia

au

nik

aom

ba

W

a

dud

il9

C

hu

mw

a

~

h a m

a d

i

ka

ch

ia

au

ni

Ka

ehi

a uv

um

ba

kam

wo

mb

a Y

an

ga

20

husichundekingachwendapo Mwa

m

bo

ni2


13/40

HIST

ORIC

AL TE

XTS

FRO M

IE

SWA

H IL I

C O A

S

1. T

he d

ialo

gue

natu

re of

th

e

v

ave

is

ob

viou

s h

ere.

2

.

U

taka

nip

1

an

i wha

t w i

ll

yo

u gi

ve

me ? ;

ko

ngo,

te

rm of

w elc

om e.

3. -n

yam

isa sh i

ngo

1

bow

th e

he

ad .

4.

uw

e St.

Sw. w

ewe

5

. -iva

St.

sw. -

jua.

6.

b

uke tob

acc

o. 7

.

Chwa

mbe

f

rom

-amb

a; k

i um b

u-tu

m buk

a, a t

ree

gro

wing

ou

t of t

he

burn

t-ou

t s tu m

p of

a

noth

er, s

aid o

f pe

op le

g

athe

ring.

8

,

K

alich

ohu

ika,

rela

tive

o

f

-hu

ika;

kay a

=

S

t. Sw

. kaj

a . 9,

Msi

mamb

a.ye,

pe rs

on f

rom

th e

isl

and

of

Sim

am ba

ye. 1

0. T

here

cam

e to

geth

er a

grou

p of

eigh

t peop

le ,

l

l T

in e n

e

belo

w ,

12,

Mvum

bo and

if1lll

gtllllo

both

=

St.

Sw, m

tumw

a. 13

.

I jav

i =

St. S

w. jamv

i; -n

yuk a

s tan

d ,

14

. -m

we

arc

haic

f

or

o

ne.

1

5.

-

kucha

man

a

m

eet

. 16,

H

amba

hu-am

ba,

17. S

umi

lani

give

wey

1

18,

P e f

u inc

ense

; L

atwi

fa

1

God

1

19

. W

adud

i

G

od .

2

0,

Uvu

mba

1

i

ncen

se

1

;

Yan

ga G

od 2

1,

Mwa

mbon

i, pl

ace

nam e

.

Vav

e 3:

r

ecord

ed b

y

Bwa n

a Sha

lo

T

1

avuk

a nc

ho w

a

mash

aka ?

B

anda

ri. k

if ik

a t

1

av

uka

na

nini

?

T

a ~

n

a sum

i

1

n

cho w

m

asha

ka

B

an a

ri k

1

i

f ik a

na

Bis u

mil

ahi.

T

av u k

a na

M we

li nch

o w

a m a

shak

a

Ba

nd ari

k

1

i fik

a n

a M

wel

i wa

Nun g

u,

~

na

ml

ingo

n

cho

wa m

asha

ka

2

Ba

n ar

i k

i f ik

a na

mli

ngam

ano,

T

1

avuk

a na

sh a

u neh

o

wa m a

shak

a

B

an a

ri k

1

i

f ika

na

m as

haw :

i,

T

1

avu

ka na

af i neho

w

a m as

haka

B

aniar

i

k i f ik

a na. l

i na

a

f ia ,

T

1

avuk

a na

tam

a n

eho

wa m a

shak

a

Ban

a,ri

k i f ik

a n a

li n

a t

amaa

.

T

av u

ka na

mala

nch

o

wa m a

shak

a

B

an a

ri k

1

i f ik

a na

mal

aika

,

T

1

avuk a

na v":: e valovalingene

Va

sivo

p

enyen

ye

n

ehu

ku

ngi a

3,

T

av u

ka na

Ada

mu ch

1

u

mwa

wa

K ad

im u

4

Nuh a

mad i

m

ungam

o

e

hu

mwa

tach

ia a

uni 5

,

Ta

vuka

na

v

avil

i

m

uke n

a mv

uli

V

alala

san

gali

u

kum b

i um

oya

6

,

T

1

a

vuka

na n

dhee

n

kalia

mbee

mbee

Ns

hika

suka

ni

di:r

a

dhim

wele

e7,

59


14/40

60

T avuka

na

mwalimu mwene

zhito

lumu

8

Ashikao

ya111 _9

jahadhi

l ikwea.

EREKNURSE

T avuka na

malasho

kanda na mada ku.pinda

10

Asiokupinda

henendi

Mwamboni.

11

T

1

avuka na Latete fahal i mweupe

Wadhi mechemeche t ang ia

changani

12

T avuka na wamamba wa Obo kivamba

1

3

Chukinyua

changa

har ia kwa ndani

14

T

1

avuka na wahemero mwene

chapa

keru

1

5

K ibika

wajiro ndudha

n :

mapachani

16

Dhitavunda

nguli l7 dha kipembe cha t i

Dha m l ~

kachi

t abika kimondo

18

i t a v u n ~ a nguli

jahadhi

la k

1

omba

Dhombo dha haiba t akwenda na mayi

Dhitavua mayil9

dhilima

nsuko

Na nyamba

20

dha iyu t

1

a.ku:va k

1

avuu

Maana t achiwa mocho upande nkoko

Umwangue boko kiremberembeni

21

1. Sumi, abbreviation for Bisumilahi in the next l ine , a device used seven times in

the

next l ines .

2.

Mlinga, the f ru i t of a

type

of

mangrove. 3.

No one else can

entez

the i r

narrow gzoup . 4. ~ e prophe of Go

1

5. Mungamo, used

of

God.

6.

Sangali together . 7 Dhimwelee, from -e lea . 8. -umu = S t . Sw. -gumu. 9.

Yamu

= ?

10.

Malasho = viatu; mada

shoe

s t rap ; -pinda t igh ten . 11. Latete, name

of cock.

12.

Mechemeche,

c . f .

St. Sw.

kimetemete.

13. Wamamba name of

black and

white cock; Obo, Bajuni personal name; kivamba,

c . f . St.

Sw. kiwamba-moto.

14.

-nyua = St. Sw. - inua; -har ia thzow .

15.

Wahemero, bright red cock:

k..ezu

black

1

?

16.

-bika

wajiro

make a

noise

1

;

ndudha

=

nduu

dhangu;

mapachani

=

mashakani.

17. Nguli = shamba

(?).

18. Milia, place name, or see Sacleux,

p.572;

kimondo thunder .

19. -vua

mqi , said of reef , e te ,

uncovered

a t low t ide .

20. Nyamba, plural of mwamba Class 4. 21. Boko sp. dove ; kiremberembe t ree

top .

(middle) Ponde majumba k

1

omba

Na nkeyea nimponde

momo

22

Ponde na a l i ? majumba k

1

omba

Na nkeyea kwa valivo iye

2

3.

onde na sumi ? majumba k omba

Na nkeyea na

Bisumilahi.


15/40

HISTORICAL TEXTS FROM THE SWAHILI COAS

Ponde

na

Mweli

?

majumba k

1

omba

Na nkeyea na Mveli wa Y ~

Ponde na mlingo ? majumba k

1

owba

Na nkeyea na mlingamano.

Ponde

na shauri ?

majumba k

1

omba

Na r ~ e y e na mashauri

Ponde na

Adamu

? eh

1

UlJlVa wa Kadimu

Muhamadi wa munga mo


16/40

62

EREKN

URSE

N as

i chuna

dhic

ha dha k

wenda

Mwamboni

Al

itoa mik

ondo

pasin a

mikondo

Alito

a pasin

a

K atoa

m iyan

ga

pasina

m iy

anga

A lichen

da tuu

amba

yo angu

k

uu

35

Nam ic

hi mik

uu kap

anda

ka ngu

a

a

m ich i

mikuu

na mich

ava nda

Na m

wangach

i

36

ka

panda

moyam

oya

N

aliata

a

la kva

kusi

ni

Kva

kasikadhini

k

aata

alama

Nal

iata ala

i

yuu mwa nde

re37

in

i mwa

nde

re k aata

a la

ma

Nal i

tinda sa

ngu

38

na

saba

a

mbin

gu

K

amfu

ma

p un

gu

zh

uu l u

vingu.

D

hikaya

t

atan

gu3

9

n m

kichang

ani

Nimek

ota kva

s h u n ~

K ach

a

40

w e ~ e

nia

p ata

nan

isie

sh mbu

4

N iv un

ie maju

mba k o

m ba

a nkeye

a nimp

onde mem

o

(

end) P

anda

viche la m

ba lik

okoche

42

Jo goo av

ike wa

mash

eh e k

uu.

T aka kuv

a pv

ani chuk

enda

kiv i

cha

avapa

nini ?

T

v p

mlinga

u

kenda

kuvic

ha

akidix

ikana na m

lingam

an o

T

av

apa f

tiuke

nda

kuvic

ha

V akid

i:r ikana

vanaf

atiha

T

avapa

hi

tima aloto

ka

nima

Na v e ~ e

kusom

a ni

T avap

a b i

s i na

buni n

eusi

Nadh

ika:r a

tasi vate

dh:e :

randa

44


17/40


18/40

64 E

REK

NUR

SE

v ak aan a ku pondana hapo

kulipa

kisasi

cha

is he

am uaee ku

bika

m

akun

gu.

n

i k

ugem

a al

ee m

afuch

a a eh

em

be.

A kan

ena n

a M

uamu

n

a

chun

yayez

:ii c

humu

ase

hid

hi dh

umba

t

1

n

n

a

pala

ga d

hi

14

, ch u

mua

se

dari

na dhi

ungu

ak

ampon

d.

vakam

po n

da,

s

asa n

a M pat

e n

a Mm

achon

doni

na

Mm

anda ch u

n y ay

eni

chu m

uase

kubi

ka

t

1

atan

gu.

:

Sakar

i w

a Sh e

h

e nd

ie al i

ni

m

wenew

e l i u

na n

guvu

.

A

kan

ena

na e

na ch

uny

ayen

i

Pola

Mol

a

ashu

she

kivin

gu. Is

h aku

v a

1

5

s

v

avi

li

c

huna

nguv

u

ladhi

ma

ku

la mmo

ya

taum

ia

vale

e v

adod

i v

adod

i. ak

ampon

da

sasa

iy

e

16

hu

toka hu

kunu

hu

rudi

a

kule

e

al

ip oto

ka is h

e a

kap o

ndwa

Sh u

ngw a

ya.

B

asi

aka

sik il

ia

h

apa ki

wa

cha

mvun

e

akas

ikil

ia

Ki

way u

u Nd

odhi

akav

ona

nta.n

ga aka

nena

ni lo y

a, a

k av o

na f u

ngu

ak an

en a

ni n g

o m b

e,

aka

sik

ilia mp

aka S

hung

waya

. Sh

ung w

aya a

k en d

a a

kak

: e ti,

va

kash

uka

vaken

da

k

ute d

ha

m

ated

ho h

utedh

wa h

uichw

a ng

war

el7.

V ak

atedh

a ha

po

k

ach i

ka

ho

c

1

muyi

kis

ha

k ila

n

ch

1

u

ake

nd a

m sha

la p

ake,

Basi

usul

i

w

angu

uk

asik

ilia h

apo

Swa

li: M

boni

v

alid

irika

na Shu

ngwa

ya ?

V

akate

mbe

a

va ka

rudi

a ku le

e maa

na i

lee

n

dio it

i avo

valo

shuk

ia

kis

ha

kach

ika

m

atem

bedh

i va

kapa

cha

a

ja l i v

akau

kia

18

mbee

ki

sha v

aka

rudi

ku

tapi

a

it i

avo

val

d ya

ve ae

ve i t

av

o ni

i i

v a

ka p o

nd a n

a . K

ula m

moya n..

ake

uwe

n ~ a k

l

lill

n

angu

, Nc

han,9

;aa,

Nkoy

ama,

Muo

mwe N

dhip

ingo

ni

1

9

va

lipo

siki l

ia

S

hung

waya

kuto

ka

Ara

buni,

V

apok

omo,

V ag

iriam

a ,

na V a

koro

koro

vali

ko.

Valit

anga

man

a

vot

1

e,

v

alito

ka h

oko

p

1

an

de d

ha

m

asha

riki,

ho k

o dh

a Kil

w a

Kiv i

nje,

K il w

a Kis

iwan

i

Lind

i,

Miki

nani, ndipo

valipotoka

Vapokomo

na

Vagiriama.

Sw

ali:

V

abaj

un i

vali

pos

ikil i

a

h

apa

Snu n

gway

a,

Vapo

komo

n

a V a

nyik

a n

a Kor

okoro

val i

veko

?

Va

live

ko .

Sw

ali:

Va

k.ap

ondan

a ?

V

akapo

ndan

a. V

alee

hute

mbe

lea v

akapa

mba n

a Sh

ungw

aya

vak

ache

cha.

S

asa

u

u Ngun

ya

wa

Kiw

ayuu a

kash

indw

a a

k aki

m bia

aken

enda

Shi

rad h

i,

vaka

fany

a

d

hana

mp

aka

dh

ik it i

mu

vakaa

na ku

pon

dania

mu

yi wa

vo v

akap

onda

na v

ach

1

u

ve

ni h

ava V

akor

okor

o .

S a

sa

hava

v

ashu

kie miy

i hii

S

hela,

M

acho

ndon

i, P

ate, n

ae

akava

pond

a m

paka

Shungwaya

va kachia

alama, dhot

1

e va kachia alama.

Sw

al i: M

boni

v

aasie

Shung

waya

?

2

0

Vaan

dose

e k

wa

saba

bu ya

kup

onda

na

tu ,

vas

hindi

wa . U k

ipon

dana

ukis

hind

wa

tak

e ti

apa

le e ? H uk

im b

ia u p

ach e

m as

haur i

u

kipa

cha ng

uvu

u

karu

di uche

chee

.

Swal

i: N

i m b

ani

21

va

lova

shind

a ? V ag a

la

?

Koro

koro

.

S

wali

: V

aga l

a v

aliv

eko

?


19/40


20/40


21/40


22/40


23/40

HISTORIC L TEXTS FROM THE SW HILI CO ST

Question:

When they

l e f t Shungwaya, did they come on foot or y boat

?

On foot When they l e f t here to go and

fight

they went

by

dhow But

f ighting

from

Jedda

to

Shirazi , they only went by foot

Question: When

they came down here to Kiwayuu,

Kiunga,

Mwambore, Ndau,

were there other

people here ?

Were

the Pate here ?

Ihe

Pate

were

at Pate.

But the

Pate, the

Giryama,

Korokoro,

Pokomo

Were

a l l mixed up

Question: Had the Portugese already

arrived,

or

not

yet

?

69

When

the Portugese

arrived,

they came

to

the lands of

the Bajunis, Kiunga,

Mwambore, Ishakan

Bur Gao, Mkokoni, Chula, Chovae, Koyama, as far as Vasi and Vumbe, their

rosaries

were long,

and

they

wore one

piece of

c lo th

below,

and

another

above

with

the i r

hat .

T hey

were

s t rong

but they s t a r t ed

to

f igh t us .

Question: Where

was Fume Liongwe born

?

Fume Lion,gwe was a t Shungwaya. Fume Liongwe i s a

Bajuni ,

he

was

born up there a t

Shungwaya

Question:

When

they

a l l

l e f t Shungwaya, did he go with

them

?

He was a chi ld I t

was when

they

re turned

that he

took the

towns, he

took

Kipini . He

became

a grea t leader . In

those

days

Kipini was

a

Bajuni

town

Old

Mzee

Boramusa

said

tha t

Fumo

liongwe l e f t and went to Tungi

and died

there ,

but

othet's say Fume

Liongwe

died a t Kipini ,

ki l l ed by

his own s tep

son, the

chi ld

he had

brought

up

He

had never been cut u n t i l he was

stabbed,

and although he was

dying

he re turned

with

him

wi.th

his ::emain:lng s t r ength , hi s

arrow

in

his

hand

The

people

had

no

drinking

water

Fume

Liongwe

seized

the

well

People

were

dying,

they

couldn t ge t water u n t i l Mohammed s

son

came

and

soothed

him and

said to hi1

'Stop

your

anger,

move

out

of the

way,

l e t the people drink

water ' ,

but he was dead already,

the

maggots

were

on

him a lready,

then he

fe l l ,

and the people got water ,

Question: Ihe Pokomo c la in tha t Fume Liongwe was a Pokomo,.

No.

Neither

Fume

Liongwe nor

Mohammed

was

a

Pokomo, he was

a

Bajuni.

Dabo

was

a Pokomo,

the

leader

of the

Pokomo

was

cal led

Dabo,

he

was

a

powei-ful

man

aiound here,Those

h i l l s

aver

there wheie the t

c l i ves

is

ca l led

Hidabo Hil l , t h a t s where he ruled.

Question: The

big

buildings , the ru ins , the

towers,

the mosques, the

gi'aves

ovei there

on

mainland, who bui l t them ?

Ihe Portugese and

Bajunis.

I t was the Portugese who came

and

bui l t

the

ruins,

the

towers ,

mosques, they

were

helped by the people of those Bajuni sheikhs , Shehe Jafar i , Shehe

Omwe,

when they died they were

bur ied

there

They were given

the towns by the Portugese

but

the

people

who

l ived

in

them

were Bajunis , that was the

s ta i t

of Kismayu, Chula, Chovae, Bur

Gao

Sakwe,

Shungwaya, Kiemboni, Ishakani , Kiunga, Mwambore,

Rubu,

Simambaye,

Mvundeni,

Shuwei,

Mkokono, as

fa r

as

Vasi ,

they wei'e

a l l

Portugese towers Those Portugese were strong and r i c

they

helped

people


24/40

7

ERE

KN

URS

E

Qu

es ti

on :

Th

ey

we

ren

t r

ab bu

ild

in g

s ?

o no

, Por

tug

ese,

Th

e

i r s

t

peo

ple

he

re wer

e

the

B aj

uni

s, th

en

c

ame

the

Po

rtug

ese

, the

y

ca

me

her

e t

o th

e

tow

ns.,


25/40


26/40


27/40


28/40


29/40


30/40


31/40


32/40


33/40

H

ISTO

RI C

L TE

XTS F

ROM

T

H SW

HILI

CO

SI

tafa

nya e

ch

usidh

a.ny

e

21

Vajum

be

ven

ev e

va

lid.ha

nya

lak

ini

i i

n

i a

rd hi

echu

ver: e

ve

a v

adhe

e

vech

u ch w

al ipa

wa, k

uto k

a Shu

ngw a

ya m

paka

Tun

gi

Im

i

s ina

ki

tabu

la

k in

i

bw

ana mm

oy h

oko

C

h undw

a un

ac ho

. Imi

siku

so ma

la

k in i

ulee

bw

ana Kuh

amm a

d

Athu

mani

u

nach

o

ki abu

ch a

ngu

mwan

o w

B

ajun

i, nch

um e

kudh

aw a m

paka

mwi

sho.

Sasa

h i i

A

rafa

t il

iposh

amb

uliw

a.na n

a v

aara

bu ,

k

a

masi

kum

na

n

an e dha

ba na

, vac

h

u

va

likim

bia

v

an gi

ne

vak

ashu

kia S

hung

waya

, h

i i m

iyi o t

e

i l

ikim

biliw

a na

v

ach u.

i

i ni

anrw

:i a m

tmgU

H

ala i

ki a

vach

u s i

vac

h

u kati

t

i a

k a

m asi

ku

mi

na nane

d ha ban

a.

1.

r


34/40

80

E

REK

NURS

E

S

iu

: U

tend

i

Bisumi

Allahi nabutadi

yangu nadhima

N

a

A l R

amdu

f i

r a t

i l i p

anap

asom

a

S

wal

a

na s

ala.m

u. nE: a

m

ichu

me

naw

alo ny

uma

A

li n

a

swa

haba

Na d

huri

a

w e

nye

k

1

ar

am a

na w

afue

sio

W

af'wa

si n

a m

ichu

mid

hima

.

T

un

a na

wen

E:,an

i pu

J.ik

ani nina

sha

uri

H en

d a k

uuw o

nya

moy

o w a

ngu

kwa

ush

airi

N

ita

gha

falie

ham

wan

E: am

i

n.

ia

dha

her

i

B

ahat

i n

a mj

a

Mi

tenye

oyo

wa

ta

f ak

uri

hat

a nam

i ka

w a

ama

s

oyo

m

ulow

adhi

ma.

Moy

o siwe

p

iche

kam a

jura

la

nE:,a

wad

him u

Kw

anE:

a tan

aba

hi

umbo

la

ke

ulifa

ha m

u

Ich

one

l m

ai

lal

okaa

l

ik aw

a d

amu

T aba.r alt

Allahu

C

hwal

iu m b

wa

Mola

k

adh

imu

kach

ia m

ifu p

a

Na

mi

ship

a ng o

dhi n

a n

yama

.

Nd

io ya

loku

wa

s i m

ane

no y

a ac

hiac

hi

Mi

edhi

t i

s ia

m

ach

umbo

ni. w

alim

o k

achi

.

U

kax

udhu

kua

kw a

u

sik

u n

a n t

i

kac

hi

am

a na

p

ong

odh

i

W ata

sh ile

h

aw a

kupa

chi

kuk

upa

cha

kul

a

Wa

ngaf

isha

d

hao

ru h

uma.

Dhik

isa

k

utim

u ny

edhi

che

nde

dhi

loanE

:,ikw

a

U

kong

odhv

a n i

i

dh a

m

asha

ka

dh

isho

pich

ik a

aaa

a

U

kay

apa r

aha

pas

i sh

ida

na

kusu

m bu

ka

J a

mii y

a w a

ch u

Wali

opo

w

ata ta

nka

Alla

hu masw

ali

W as

alim u

w

atas

ilim

a.


35/40

HISTO

RIC L

TEXT

S

F

ROM

THE SW HIL

I CO S

T

Ukisa

lrudhava

ukiwedha kucha

dhis hin d

o

Utu

nushie

lon kwa

Mola

k

upija

k'o

ndo

Un

sikilid

ha

ma

mbo maw

i

ye

nye

uvun

do

Haram

u

h

okuw a

Shaa

khidhu

dhak

o dh

ic hend

o ushish

ie

fu m o

Jur

undha

likic

heche

ma.

Ush

ishie

ngao

kan

akw

am ba

una

jun

uni

U

walidh

a k'o n

do k

umpij

a

M

ola man

ani

He

la

mu

kichec

ha

dhic

ha

dh

ako

hund

lnl:runi

Hasa

ra

na

ve

Muk

ichech

aw

endamoch

oni

nyu m

ba jid

ha ji

dha

Na uva

ndo us

iokom

a.

w

ata ka

ku che

cba na

m ach

ecbo s

iyoya

wao

K

ucbech

a na

nch u kw

a chak

ula ch

ake

na ngu o

wn

dadhi

dhuru

ku

n

a mak

adhi

uka.dh

ieo

Dha

bib i

mangine

U ka f

anye yako

m

akao nt

i dhak

e gur

a

Sichu

lie

uk asim

ama.

Ukis

a

k

ugura n

t i dh

ake

u

sidbik

ae

Cha

kula n

an

gu o uk

aw ata

usichu

mie

Hap

o ndipo

dhicb

a um

ewedha

k

ucbech

ana

e

Dha.tia

mac

becho

wawed

ha ipocb

olee

akus

ukum ap

o

Hu

na s

haka tansok

uma.

n a

u

li m

umu

yu l a t i t

i n i

m11a m

ingu

H uw

edhi k

uc becb

a n

i muo ng o

nafu

si yan g

u

H

eri ufu

ase tw

aa yake

m

wali wa

mun u

R abim

u wafa

ru

Nfua

si bu

pacha f

ungu n

a ku

washu

shidba

waj

a w ake

f

i l i

kiyam

a.

81


36/40

82

Heri

u

fuase

uw epoche

l a

wafu

asi

Lolot

e l

i a lo uri

hie

us

ichechesi

Usi.

kasirike kasirani

haikupa si

haman

i

dh

nyuma

EREKNUR

SE

ali

wac

h u

w enye dhi

asi lo

lo t e l ia lo

Kuridh

ia

liki

wegema.

Kwan.9,_a

tanabahi u i

k i r i amed

hopicha

Mio

hume teule M

ola wechu aloiecha

Hapa. d1mia.ni

k

u o n godha . wach

u kwa

dhicha

Sambe

w l

hi.ti

Ndio

huja. ya.kuwa

kucha. mau

ti

nisiku

Dhikomap

o nave

hukoma..

Runjush

a nya

i to

siwe ka

na ulo ndeon

i

Umw

ao dhlleo au ulo

usin

.9 . idhini.

1Jmur

i hupicha

kamwe kam

we

hudh1

m.9,_1lka.ni

Swahibu

muo vu

Ufenyeo kuva mw

en.9,_ani

w akukul

i .wadha

Na.

s ira

tv i i mustakima

Upa.mba u

kiwa s ifura

h i

na

kutol

eva

U

oamba. umuri

uko mbee ulo

ndikiva

.

Hidhi siku d

hot e dh

ip i.chadho

huha.si .b iva

.

l

l l :W to mak

osiku

li a

'I'II R ri v k

o huk o ma.

H

icho upechecho

kifahamu um

edhopacha

Us

idhani

kwamba umur

iwe

hcya

uka

cha

Wa.n

ga.pi w ach ocho ku l

ikowe wame

dhopicha

ah ikama

shibu

Rata eo hcya

iecha tuba

hungoja.ni

Ushengee

huha

J.imana.


37/40

HIS

TORI

CAL

TEXT

S

F

ROM

JESW

AHIL

I CO S

T

A ja

li huso

nga

nyu

m a

yak

o hu

kufu

kud

ha

Na

uso

ni mwa

ko s

hetw

ani

h u

k upu

m ba

dha

Kw

a

i l i

na

i l i m

afah

am u

h uk

w an g

am i

d h a

T

wabi

bu ma

hiri

N ia

m ba

o

w

alio

kod

ha

hap

a du

nian

i

N

a akh i

ra

ch

en da

sala

ma.

Y e

nye

kuko

kod

ha ukit

aka

k

uyaf

aham

u

Siw

ena

dh

i tim

bi na

nd

ugud

ho

wa

naaO

amu

Swaf

i mo

yo w

ako

yam

bo i

l i

usidh

UIJII

l

D

hahi

ri us

hike

A

dhi

kani

dh

a

isil

amu

s

haha

da. na

swa

la

N adh

akat

: . h i

ja

sa

umu.

i ja n

a

dhak

ati

dhik

upe

se

kw

a

sh

a.ru

tidhe

Uka

wa na

mal

i

na

s

aum u

usa

nga

midh

e

Sh

ahad

a

na

sw

ala su

ra

d

hot e

dhik

upa

sidh

e

An

akul

.iha

li

U kaw edha

usidhiw edhe

sharu ti

uchende

Fa

ra dh

idhe

n

nakh

asum

a.

U

kim

udu

nadh

o ngu

dho

t

an

o

uk

idh

ishik

a

Sw

aal

a

uk

aswa

li kwa

w

aka

ti

u

sio

toka

k

afun

ga t

um

u

uka

h iji uk

apa

dh ak

a

Gha

f

a.ru

dh

ll U

b i

Tak

ujad

hi hap

ana

sh

aka

kw a

am

ali hio

N a sha

had a

u kil

inen

a.

U

kitoy

ach

en de

ma

mbo say

o

yaku

pese

o

Uk

aipum

bad

ha

y

a

nlev

i

nila

dhil

eo

Um

eiku

pidha

u

ifah

am u

yu

a

w end

ao

F

ad h

aa mb

ora

Dha

ma

uti ya k

ung

ojao

kuf

a n ni

a re

Nch

u

hen

di

k

awia

nyum

a.

83


38/40

8

U

nukapo

k

ui a u

.k igux

a

dh d

uniani

Ukaw

a na

ma

li

uw

asie

uJ i mw

engani

Ka

xa ba hu

nen a w

ali opo

m

akab

urini

Cha

ndoka

po hapa

C hud

h e

mali chw

awanye

ki

ma.

EREK

NURSE

Ha

wasik

it i k i

kuf a kw

ako

hawak

ujali

W

atini

e dh

ite

mas

huuJ.i yao

na m

ali

W

ataka kw

awanya

him

a h

im a k

wa t s ih

i l i

K

a.f a n

in ng

uo

D h a kuo

shedhw

a dh

ikiwa gh

a.li

ini

huwat

ina

Ka

na kw am

ba n

ao m ap

ema

Ka

xa ba

na mba

si

ka

burini

wakuch

i apo

U

kawa w

epweke

usio

ne nch

1

u kuw

epo

Nen o l

mu

ka ri

na

n

kir i

acho

ngoapo

La

kuch

ia huna

N

a b r

idi yenye

k i

ap

o kwa kucha

dh

imon d

o

D ha

mochoni simbo

dha

chuma.

Kuna

na f a

dhaa bo

ra nn

o dh

alosif

iwa

D

haidi

mauti

na kabu

ri kuh

adithi

wa

lr

a y o siku

h

io

kuich

wa s

iku

ya k:ufuf

ua

Mato

ya p

1

a

ni

Hay

aoni yan

ga shund

ua h

akucha

mbuan

i

Ndhal

iw a

ha .

yui mam a

Baa

da ya

k

ui a kui

ufua

kun

hisab

u

Dhi

lcaadhi

niwa m

alimbi

na

dha nt

hawabu

Mja adh

ishao ha

sanat

i hana a

dhabu

Na

am bao

kw am

ba

Yainam

a una

h

ikabu lenda

o lew

aw e

N yum

bani

ya Jahana

ama.


39/40

HISTORIC

LT XTSFROM

W SW HILI CO

ST

H apo

kayanida sir

twin in;o

ni

upe

si

Wach

1

u wa

tapioha kan

a k a l i p

1

epo

ya kusi

Na wangin

e

tena

w

atapioha

k

ana f

aras i

angi

watapioha

Kana

kwamba n

i mahabusi wa

piohao n;ia

Dhi .n;ren

yeoha

na

dhanguli

ma.

Ha

po

sir

twini

wach u w

angi takaoche

a

Moya wa

kipicha w

angukao dhai. d

i

mia

N

a kwa nguk

a hoko n

i sha.ruti kusiki l ia

Ha.wia

saka ru

Na

jahimu

hudondome

a

k

w a kucha saghil i

Dha

mochon

i

la .d

h w a hutama.

.

W

alowahia.ri sira. win

i hawa.ta c

na

Shida. n

a

fa

.dha.a i la . nu

rn dhake Ra

.ba.na

Ha.i

nyuso dhac huna

.wiri ka.na

. nta.na

La Hlaha. h

u w a

Ta

chuja.dhi ka

t i ka ja.na. kwa a

mali hio

Mola

. wechu chuja.dhi

mema

Ban

a

toa.

a.dhi

ida.die

a.lifU be

e

Na mwenye k

uchunga. ni a.ini

mimu n

a

ree

Ni bunu ami

ni musidhani

u d h o w edhee

I l i

kueledh

a

Wa.jiwaji

na

uele

e aona .o ko

sa.

ki

o

a. h n la.

u ma

8


40/40

Documents

Derek Nurse - Swahili Writings Collected - Antiques