Jump to ContentJump to Main Navigation
Women of Fire and SpiritFaith, History, and Gender in Roho Religion in Western Kenya$

Cynthia Hoehler-Fatton

Print publication date: 1996

Print ISBN-13: 9780195097900

Published to Oxford Scholarship Online: October 2011

DOI: 10.1093/acprof:oso/9780195097900.001.0001

Show Summary Details
Page of

PRINTED FROM OXFORD SCHOLARSHIP ONLINE (www.oxfordscholarship.com). (c) Copyright Oxford University Press, 2017. All Rights Reserved. Under the terms of the licence agreement, an individual user may print out a PDF of a single chapter of a monograph in OSO for personal use (for details see http://www.oxfordscholarship.com/page/privacy-policy). Subscriber: null; date: 25 February 2017

(p.211) Appendix

(p.211) Appendix

Source:
Women of Fire and Spirit
Publisher:
Oxford University Press

A Roho Ballad (Wer Sigana)

Sung by the Arum church choir from Kapisul, Abach, during the Sikukuu mar Rapar, January 21, 1991.

JO-OLO:

  • We mondo angʼisu da ulingʼ thi ka iparo jalamo,
  • Odongo nokelo Roho, ma JaMusanda kawango owangʼo. (repeat)
  • Wiu kirwil, wadwa paro Mango, Odongo jakonywa,
  • Gima pod wawuoro ni Lawi Obonyo ratengʼ a onindo. (repeat)
  • CHORUS:

  • Let me tell you, you should be quiet as you remember the faithful,
  • Odongo brought the Spirit, the man from Musanda was burnt by the Wanga. (repeat)
  • Do not forget, we want to remember Mango, our helper,
  • And what causes us to wonder is that Lawi Obonyo, the dark/black one, died [lit., sleeps], (repeat)
  • JAKWANO:

  • Yaye Odongo Mango
  • SOLOIST:

  • Oh, Odongo Mango
  • JO-OLO:

  • Odongo Mango JaMusanda ne okelo Roho,
  • Ndalo mochwere ma ne okwong nyuol kuom Joluo. (repeat)
  • CHORUS:

  • Odongo Mango, man from Musanda, brought the Spirit,
  • The everlasting, which first appeared [lit., was born] among the Luos. (repeat)
  • JAKWANO:

  • Isay a oyoro
  • SOLOIST:

  • Isaya made his way through
  • (p.212) JO-OLO:

  • Isaya oyore thimbe madongo motamo wangʼ ji,
  • Wathagore ma nyaka namba oromo pinywa. (repeat)
  • CHORUS:

  • Isaya made his way through wildernesses that had overwhelmed others,
  • We struggled until the emblem filled our country, (repeat)
  • JAKWANO:

  • Turfosa Aloo
  • SOLOIST:

  • Turfosa Aloo
  • JO-OLO:

  • Turfosa Aloo, koda Persila ne otingʼo tonge,
  • Mi gikedo lweny ma iro odum to mach bende liel. (repeat)
  • CHORUS:

  • Turfosa Aloo, along with Persila, carried spears,
  • Then they fought the battle; the smoke billowed and the fire blazed, (repeat)
  • JAKWANO:

  • Oloo, wuon Awuor
  • SOLOIST:

  • Oloo, father of Awuor
  • JO-OLO :

  • Oloo, wuon Awuor, ne gikelo Roho kuom jaratengʼ to piny ne ok oyie,
  • Omiyo jogo owangʼe kendo ne giyiko Odongo Kakamega. (repeat)
  • CHORUS:

  • Oloo, father of Awuor, they brought the Spirit among the blacks, but the country did not accept it,
  • Therefore those people burnt him, moreover, they buried Odongo in Kakamega. (repeat)
  • JAKWANO:

  • Nyithiwa
  • SOLOIST:

  • Our children
  • JO-OLO :

  • Nyithiwa, paruru Oktoba e wangʼe hik piero aboro
  • Barnaba bende owewa; wana chom kure ka jogo oduogo? (repeat)
  • CHORUS:

  • Our children, remember it was the month of October exactly, in the year [19]80,
  • When Barnaba left us. Now where shall we turn if those people [i.e., the enemy] come back? (repeat)
  • JAKWANO:

  • Pate wa duto
  • (p.213) SOLOIST:

  • All our pastors
  • JO-OLO :

  • Pate wa duto notimo neno kar adiera,
  • Laktare duto notimo neno ma wawinjo te: (repeat)
  • Kweri ma wuod Aringo; Okiri ma wuodi Goyo; Omunga ma wuodi Asiso; Ndolo Matthayo ne ni kanyo; Hundho Kojowa Ree; Odiero min Musa be onindo. (repeat)
  • CHORUS:

  • All our pastors have borne witness to the whole truth,
  • All doctors have borne witness such that we have heard it all: (repeat)
  • Kweri, son of Aringo; Okiri, son of Goyo; Omunga, son of Asiso; Nodlo Mathayo was there; Hundha, from the home of Ojowa “Ree”; Odiero, mother of Musa, died as well, (repeat) (p.214)
  • Notes:

    (a.) According to traditional pakruok (virtue boasting) convention, ratengʼ (black) symbolizes bravery (Ocholla-Ayayo 1976, 47).