Women, Women And Always Women

 Women are a very special part of our lives. Goethe put it very kindly. "... they spin and weave, heavenly gifts into earthly life." Goethe wasn't very tight either, he fell in love with a young girl when he was old. He wanted to marry this young girl, so he made a fool of himself. Where love falls, it grows or withers. It could also be due to communication. Admittedly, this is not easy. What happens when the man comes home after work is done? What are his first words? "What is there to eat?" The woman replies: "What you brought!" As I said, not easy. We're talking past each other. This is a question and answer game. Leads to no, only to a discrepancy and there are plenty of them. There is a so-called relationship interview for this. Far too long a word for a small argument! But we love it awkward. Most of the time nothing comes of it, because the women are wearing their pants, we men are only allowed to agree with our heads. Females are generally stronger than males, so fighting them is not worth it. I'm not fighting Muhammed Ali either, I'm not tired of life. Her: "Darling, can you change the lightbulb?" He: "Honey, I'll do that right away!" What annoys me the most is that she reminds me every six months! That doesn't have to be the case! And now we should remember what the first words of mankind were. "No" was the first word. Today we have forgotten that again, today we say it more differentiated, "I don't like it!" It has just as little effect as the first word. Women don't take it seriously, just as they don't take us men seriously.

The Bantu Tribe

 The Bantu tribe

Although the term "Bantu" is strictly philological and this classification is based on linguistic reasons, and although the various tribes it encompasses show largely but to varying degrees that they result from admixture with Oriental or Negro blood, the resemblance is nonetheless of language, custom and religion justify our common treatment as a homogeneous ethnological group. The Bantu race consists of a large family, stretching throughout central and southern Africa, south of a line roughly drawn from the Cameroon to the Pokomo River, but with the exception of the south-west corner—Great Namaqualand and Western Cape Colony—the has always been occupied by Hottentots.

Abantu is the Zulu word for people. It is the plural of the word "umuntu" meaning "person" and is based on the stem "--ntu" plus the plural prefix "aba". In Latin, the words "Abantea", "Abanteum" and "Abanteus" have been found in ancient writings with different meanings, one of which is "an Ethiopian". In linguistics, the word "Bantu" for the language families and their speakers is an artificial term based on the reconstructed "Proto-Bantu" term for "people" or "people". It was first introduced into modern academia (as Bâ-ntu) by Wilhelm Bleek in 1857 or 1858, and popularized in his 1862 Comparative Grammar. The name is said to have been coined to represent the word for "people" in the loosely reconstructed Proto-Bantu,

Bantu is the collective term for over 400 different ethnic groups in Central, East and Southern Africa who speak Bantu languages. The Bantu languages ​​form a subgroup of the Niger-Congo languages. It is estimated that there are over 200 million Bantu. In the parlance of the "white" people of South Africa, Bantu is often used to describe all sub-Saharan Africans. The article Bantu languages ​​contains information about the structure and grammar of the Bantu languages, their research history, the connection with the other Niger-Congo languages, and the question of their origin and spread.

It is generally agreed that about a third of the continent now occupied by Bantu-speaking peoples was ruled by other groups until about 2,000 years ago. The causes and path of the subsequent Bantu migration have attracted the attention of several anthropologists.

The migration of the Bantu from their origins in southern West Africa led to a gradual movement of population through the central, eastern, and southern parts of the continent beginning in the mid-2nd millennium BC. and finally ended before 1500 AD. With them, the Bantu brought new technologies and skills such as growing high-yielding crops and working with iron, which produced more efficient tools and weapons. Eventually, with the exception of South Africa and the Namibian desert, the Bantu ruled all of the African continent south of a line running from southern Nigeria to Kenya. Although most historians agree on the general occurrence of the Bantu migrations in Africa, the exact timings, motivations, routes, and consequences are still debated.

In the 14th century, the Bantu began to group themselves into states and kingdoms. One of the famous kingdoms were the Monomatapa Kings, founded in South Africa on the Zambezi River. This kingdom is known for building the Great Zimbabwe

Complex, a ruined city in the south-eastern hills of modern Zimbabwe. This was the largest of 200 other similar sites in South Africa. Other kingdoms were established in Central and East Africa. Kingdoms included the Kingdom of Kongo of modern Angola, the Lunda Empire of modern Republic of the Congo, and the Luba Empire of what is now the Democratic Republic of the Congo. The Buganda of Uganda, Karagwe of Tanzania, Mutapa, Danamombe and Rozwi Empires of SA, Zimbabwe's Khami and the Naletale Kingdom of Mozambique.

All Abantu are Negroes/Blacks, but not all Negroes are Abantu, but most of the time when people in Africa throw the word "Negro" around it usually refers to a typical Bantu, a person from Central to Sub-Saharan Africa. Africa, that's not the secret that other Africans, including black Africans, often refer to a Muntu as a Bantu or Negro just as a sign of insult or humiliation, Nilotes and Cushites use these words more often to refer to someone or people of Bantu speaking tribes to look down West Africa is often wrongly referred to West African countries with the highest Bantu population including Cameroon, Equatorial Guinea, Gabon, Congo, DR Congo and Angola, interesting how modern West Africa is often referred to as Negro and Bantu homeland at the same time because Bantu ; a Negro people themselves are said to have lived in this region and to mingle easily with other Negroes. Bantu were the main people taken captive by Africans in both North and South America during Arab and European enslavement. This is the original truth and what is mostly recorded in colonial archives.

It is now a generally accepted opinion that the Bantu originally came from a region in the Congo Basin, probably north of this river where it absorbs the Mubangi tributary, and that the Europeans first met the Kaffirs as the vanguard of this invading army when they were long March south to the extremity of the continent was almost complete.

The Ova Herero and Ovampo probably represent other Bantu branches that took a more westerly direction, and the Bechuana probably formed a more recent invasion wave, which in turn moved south but along a more central route.

The admission is inevitable, if repulsive to those who are dogmatic in their religious beliefs and refuse to admit that religious thought and the notion of a deity have undergone an evolutionary process. Because the development of mental and moral ideas is part of the evolution of the living being just as much as the development of limbs, skull shapes or body markings. No positive system of religion has descended from heaven as an entirely new concept of deity and with an entirely new code. Such a system could never have survived. Every new religion teacher could not help being, to a large extent, a creature of his environment and of the time in which he was born. In Africa, not only in East Africa,

The only case of permanent settlement that seems beyond doubt is the invasion of Uganda, Unyoro, and Ankole by a light-colored race now known as the Ba-Hima or Ba-Huma. Some believe that these people came from the Abyssinian highlands, although this is disputed.

Sir Harry Johnston believes they are descendants of ancient Egyptian settlers. dr Seligman suggests that they are probably descendants of the Proto-Egyptians.

But whatever the origin of the Ba-Hima, there seems to be no trace of this infusion of Norse blood anywhere east of the Rift Valley, except possibly among the Maasai, who are thought to have migrated from the upper Nile valley to the southeast have immigrated. The Nandi, the Lako and Savei of Elgon, the Lumbwa and Elgeyo also came from the northwest but did not cross the Rift.

The Kikuyu are people who live in the highlands of south-central Kenya near Mount Kenya. In the late 20th century, the Kikuyu numbered more than 4,400,000 and formed the largest ethnic group in Kenya, approximately 20 percent of the total population. Her own name for herself is Gikuyu or Agikuyu.

The Kikuyu moved in the 17th-19th century from the northeast into their modern territory. Their native economy was based on intensive hoeing of millet (the staple crop), peas, beans, sorghum and sweet potatoes. The main modern crops are coffee, corn, acacia, and fruits and vegetables. Some groups practiced irrigation and terracing. Animal husbandry provided an important supplement.

When the Kikuyu establish a new village, the family elder collects three stones, two from the river bed north of the village, the direction the tribe migrated from, and one from a river south of the village. The river to the north is generally the Thika and the river to the south is generally the Mbagathi. The stones must not be collected from a river from which the villagers draw water for their domestic use, and it must also be a river with a year-round flow. These stones typically weigh between 30 and 40 pounds and are used as the village shrine. Having received the stones, the people take a black ram, sew up its left eye and bury it in the middle of the village. This is done with the idea that if someone comes to bring bad magic to the people of the village, he, like the ram, loses the sight of one eye. The three stones are then planted around the spot where the ram is buried. Four people perform this ceremony: the village chief, another elder of the same clan, and the village chief's two older wives. They break branches from the Mutumaiyu, Mukenya, and Muthakwa trees and plant them around the spot. If they take root, it is considered a very good omen; however, when the branches die, they are periodically replaced with fresh ones. another elder of the same clan and the two older wives of the village chief. They break branches from the Mutumaiyu, Mukenya, and Muthakwa trees and plant them around the spot. If they take root, it is considered a very good omen; however, when the branches die, they are periodically replaced with fresh ones. another elder of the same clan and the two older wives of the village chief. They break branches from the Mutumaiyu, Mukenya, and Muthakwa trees and plant them around the spot. If they take root, it is considered a very good omen; however, when the branches die, they are periodically replaced with fresh ones.

The Kikuyu took some Masai blood from time to time and also intermixed with the native Oggiek, but they are mostly Bantu. The Kamba people, whose ancestors flocked to their current habitat from the south and south-west, are believed to have been pure Bantu. Where the ancestors of the Kikuyu or Kamba lived about two thousand years ago, and whether they were influenced by Semitic culture in more distant times, we cannot determine.

Among the Kikuyu, people do not seem to formally take the firstfruits to the sacred tree before reaping the harvest, but on the occasion of each harvest the women accept offerings of various grain foods — corn, millet, and so on — (also beans, sugarcane, etc.) – to the holy place. They are not allowed to go directly to the tree, but pour their offerings on the ground nearby. All of these foods must be uncooked. After this is done, they return, and the elders kill either a young ewe that has not yet given birth to a lamb, or a ram a short distance from the tree, and a rukwaru, or strip of skin, is placed on the left wrist of each of the women . The elders then eat the meat; none are actually brought to the tree or left there.

One of the most important factors in the life history of all natives is formal initiation into the tribe, the outward sign of which is usually the ceremony of circumcision. In Kikuyu these rites have acquired some elaboration and it is important to describe them in detail. Before a child reaches the age of circumcision, however, they must go through a ceremony called ku-chiaruo ringi, which means "to be reborn." Young children must undergo it before they are eligible for the next level of initiation, which is circumcision. The occurrence of these two ceremonies, as combined, cannot fail to appear at a lower cultural level than the birth of the idea of ​​the sacraments of Baptism and Confirmation. In fact, it is said that some of the missionaries do not hesitate to explain the two Christian doctrines mentioned by reference to the two pagan ones, and assert that by means of this key the natives at once grasp the idea of ​​their doctrines. The form varies with the guild of the parents. According to the fashion of the Masai guild, about eight days after the birth of the child, be it male or female, the infant's father kills a male sheep and brings the meat to the mother's house, who eats it with her neighbors if she is the Maasai -Belong to the guild. At the end of the festival, the mother is adorned with the skin from the sheep's left front leg and left shoulder, attaching the piece of skin from her left wrist to the left shoulder; this she wears for four days, then she is taken off and thrown on her bed, where she stays, until she disappears. On the day this ceremony takes place, mother and child have their heads shaved; it has no connection with the naming of the child, which takes place on the day of his birth. The ceremony of Ku-chiaruo ringi, according to the Kikuyu guild fashion, is as follows. The day after birth, a male sheep is killed and part of its fat is boiled in a pot and given to mother and child to drink. Whether this was directly related to the rite mentioned was not explicitly mentioned. When the child is three to six years old, the father kills a male sheep, and three days later the novice is adorned with part of the skin and the skin of the large abdomen. These skins are attached to a boy's right shoulder or a girl's left shoulder. However, the skin used for a boy has the left shoulder and leg cut off, and that for a girl has the right shoulder and leg cut off. The child carries this for three days, and on the fourth day the father lives with the child's mother.

Most races, regardless of culture level, have certain ceremonies to be observed upon death and before heirs can inherit property. In Kikuyu country, these are somewhat complex, and like many other customs in that country, their form depends heavily on the circumcision guild to which the person belongs. To fully understand the Kikuyu natives, it must be clear how, from his early years to his death, he is bound by the ritual of the guild to which he belongs. The closest analogy one can find to illustrate this is the case of one child who was baptized Protestant and another Roman Catholic; The main principles of these religions are the same, and among the Kikuyu the guild to which a man belongs influences his belief in the ngoma, or spirits, and their influence on mortals, but the ritual of his religion varies throughout his life according to the guild to which he belongs. The ceremonial performed at a death is called ku-hukura - the Swahili synonym Sadaka has practically the same meaning. On the day of death, the children or heirs take two rams and present them to the elders to pay for digging the grave; every elder who has circumcised children is buried, married women who have given birth to five or six children are also buried. The grass is dug up with a mubiru or mukuruwi stick, with the sons of the deceased doing the actual digging, but the elders determine the location and oversee the work. If a son refuses to help dig his father's grave, he is barred from receiving a share of the estate. The gravediggers receive a large he-goat (nthenge) or, if the family is rich, an ox, which is slaughtered and the corpse buried in its skin. A man's corpse is buried on the right side with knees drawn up and the right hand under the head. The burial site is near the village gate and the corpse's face is turned towards his hut. A woman is always buried lying on her left side. On the third day after the burial, the elders gather in the village to kill a ram to cleanse the village from the stain of death, and the sons eat the breast of this animal and shave their heads the next day. On the same day the elders bring one of them, who is very poor and of the same family as the deceased, and he is to sleep in the hut of the deceased's elderly widow and have intercourse with her; He generally lives on in the village and is considered the stepfather to the children. There is then a pause of six days, and on the seventh day the elders return, a supply of ale is set aside for them, and a large billy goat is killed and eaten by all present. This is called nthenge ya noro, meaning "goat of the whetstone" and refers to the whetstone used to sharpen the razors used to ceremoniously shave heads at the end of the ceremony. During the first four days after death, the married men in the village must have contact with their wives; however, they must observe strict austerity for the next four days. After the nthenge ya noro is killed, property is divided.

It must be clarified that when there is a Semitic [Semites are used to refer to (historical) peoples who spoke and spoke a Semitic language. The German historian August Ludwig von Schlözer coined the term in 1781 with reference to the table of peoples in Genesis. The Bible traces the descent of Abraham to Shem, the son of Noah. Based on this, in biblical times all peoples of the Near East who considered themselves descendants of Abraham were referred to as "sons of Shem". The Semites include the Amhara, Tigrinya, Arabs, Hyksos, Maltese, Minaeans, Sabaeans, Amorites, Ammonites, Akkadians/Babylonians/Assyrians/Arameans, Hebrews, Canaanites, Moabites, Nabataeans, Phoenicians and Samaritans. The Semites in the linguistic sense are not entirely identical with the descendants of Shem in the Bible.

Africa has over 3000 tribes, said to have the population of over 1.216 billion people (2016), among which Bantu are the largest family in the continent of Africa, about 600 tribes making roughly 30% of the African population, about 350 million people, this without even including the scattered population, the largest Bantu population is found in the DRCongo, with over 200 Bantu tribes, accounting for almost half of all the Bantu tribes worldwide, this makes the Bantu the largest population of Sub Saharan Africa. Bantu are probably the only largely diverse/scattered yet intertwined ethnicity in the entire world, even without Western influences, it's almost impossible to separate Bantu languages ​​and people as the linguistic and cultural similarities from one Bantu language to another, from one Bantu culture to another are remarkably the same,

Semitic languages ​​are spoken in particular by Arabs, Israelis, Arameans, Maltese and several language groups in Ethiopia and Eritrea. The collective term "Semites" as a designation for a family of peoples is now considered imprecise and outdated, in particular because of its use in racist contexts] influence that cannot come from the Arab settlements on the east coast of Africa, which in the last few hundred years were founded. Their political influence and social influence was slight, exercised at intermittent intervals by a slave robbery or an ivory trading expedition.

The Aba Xosa and Aba Tembu tribes, the pioneers of the Kaffir advance south, are said to have changed and developed the distinctive traits of their race the least. Their lighter color indicates a slight admixture of Hottentot blood, and their dealings with the breed were undoubtedly considerable. From him they borrowed the clicks that distinguish their language from other Bantu dialects. Otherwise their language is archaic and free from phonetic decay compared to other tribes like the Swahili. Their occupations were exclusively those of hunters and shepherds, war and hunting were their pastimes, livestock tending and herding the serious business of their lives. In fact, livestock made up most of their wealth and anything related to it was considered of paramount importance.

There is one from Dr. Hewat mentioned tribe that hasn't been mentioned yet and that's the Basuto. Basutoland was a British crown colony that existed in what is now Lesotho from 1884 to 1966. Although the Basotho (then known as Basuto) and their territory had been under British control since 1868 (and ruled by the Cape Colony from 1871), the Cape Colony was unpopular and unable to control the territory. As a result, Basutoland was placed under the direct authority of Queen Victoria, via the High Commissioner, and governed by an Executive Council presided over by a number of British Residency Commissioners.

The Basuto speak a dialect so different from that of the Kaffirs that individuals of these tribes find it as difficult to understand one another as a Dutchman would have to understand a German. They are a branch of the Bantu Bechuana group, which includes the Barotse, Bamangwato, Batlapin, Barolong and other tribes. Unlike most of these pure-line tribes, ruled by a series of hereditary chiefs, the Basuto are fragments of many fugitive peoples who fled the armies of Tshaka and Unsilikazi (Moselekatze) and sought refuge in the mountainous regions of the Drakensberg and Maluti and were welded into one nation by Moshesh.

Documents used

THE BANTU TRUTH IN DETAIL;

Wikipedia;

BANTU FOLK LORE,(Medical and General).BY MATTHEW L. HEWAT, MD;

Bantu People, Wikipedia;

Bantu Peoples, Britannica;

Bantu Migration, world history;

The History Of Bantu People, African News;

Wikipedia Basuto Country;

Kikuyu, Britannica.

The Lady Is A Tramp

 

The Lady Is A Tramp - Mwanamke ni jambazi

I never prove to be good enough to everyone. But I am best for those who understand me.

It's difficult in Kenya. I just got a call that my friend collapsed. A somewhat difficult situation. But I have to start over.

Sweet child in time

You'll see the line

The line that's drawn between

Good and bad

See the blind man

Yesterday afternoon I invited my friend to visit the bar. A bottle of cold beer every now and then can do you good. And I was sick, still coughing, but going to the bar can get me in, just smaller

Don't stop coughing.

My friend came, I was putting on my shoes, he was already a little sweaty. We greeted each other, after a short time we went to the bar. At the last moment, my divine decided that she would come too. I would have been surprised if she hadn't been taken with me, since she could already smell and probably taste the alcohol.

There were only 3 people in the bar playing billiards, no one else was there. All the televisions were on and loud music was playing from the speakers. As everywhere in Kenya heavily overdriven that your ears are ringing.

We sat in a niche. The waitress came and said, "Welcome back!"

I ordered - of course - a cold beer. My divine a warm beer and my friend a bottle of gin and a soda.

A conversation was not possible, at least for me, as it is usually when I, as a Mungu, go out with Kenyans. My Divine and my acquaintance were chatting animatedly, I was watching TV. A football game on one screen, next to it a children's film. I wasn't interested in the children's film or the soccer game. I watched anyway, once on the left, then on the right again. Never mind, the beer was fresh, not cold.

Shooting at the world

Bullets flying

Oh, taking great

If you've been bad

O Lord, I bet you have

And you've not been hit

Oh, by flying lead

You'd better close your eyes

Now I can't even remember what I do know is that we ordered another round. What I don't know is whether my friend ordered another bottle of gin, it can be, but it doesn't have to be. The conversation continued and I continued to watch television. I didn't have much else left.

"May I order a meal?" the divine asked me.

I ran out of beer again, so I ordered another one, including my divine one, of course.

The food came and that's really exceptional, it was tasty and it was soft! I didn't expect that in this bar! There is always a surprise! The food was so good that my friend took the platter from the table and put it on the bench next to him.

The Divine protested. "I want to eat something too!"

"You've already eaten!" said my friend.

By this point I had already given up eating. I didn't care. What my friend couldn't eat, he had packed up.

Conversation became a bit difficult, my acquaintance lost the opportunity to speak. The gin did its job. The head sank to its knees, but only for a short time. The babble could not be understood. How much gin he drank I can't say with the best will in the world, I didn't pay attention.

It was time to go.

Before we go, comes the inevitable. My friend begs me : "Give me 100 Kshs for cigarettes!" I'm a little perplexed, I hand him a note, could have been 200 Kshs.

It was dark and we lost my friend in the darkness. He didn't know where his house was anymore, he went in the wrong direction. We looked for him and brought him to his house.

Sweet child in time

You'll see the line

The line that's drawn between

Good and bad

The Divine and I went home. And then something very strange happened. A strange "drunkness" suddenly set in with the Divine as well. That made me suspicious! After 3 beers such a situation! I couldn't believe it. Was and is certainly strange. There are few options. I didn't keep watching or worry about the gin bottles, so there's a chance the Divine gin might have been drinking as well. Another possibility would be that the two were on drugs, but I didn't notice that she had been drinking gin. I wasn't always at the table, and neither was the Divine. So the possibility is there! And I don't like it at all when the Divine is drunk! Of course I'm delighted, she gets on my nerves!

See the blind man

Shooting at the world

Bullets flying

Oh, taking great

If you've been bad

Lord, I bet you have

And you've not been hit

Next day. My friend is coming. It's afternoon. He doesn't look good. He says he has trouble breathing, his nose is running. He wants money, I don't have any, I can give him medicine. He gratefully accepts it and leaves.

Lord, I bet you have

And you've not been hit

Oh, by flying lead

You'd better close your eyes

Oh

Bow your head

Wait for the ricochet

I check on Facebook. I'm still upset about what happened yesterday, it won't be over anytime soon. I see an entry there. "What would you say goodbye to Uhuru?" Then something occurs to me. I reply, "I'd give him 10 Kshs before he even asks me." That just has to come out. The begging never ends. My friend is rich, he has a farm, I have nothing! But that's how it is in a country where everyone is poor.

And now the Divine, a relative, is traveling with my friend who collapsed after being with me. I was willing to ride, but it was declined. I wasn't uncomfortable.

What's rather odd is that the divine wailed, "I don't have any money!"

It's all strange.

Bye, baby, they ain't fly, baby

Looking at the whip frame, that's a nice 'Cedez

You should throw it to me, like Tom Brady

With the long blonde hair, that's Marcia Brady

I'm all about your Lately Chelsea High handler, handle her

They come back around midnight. The "deadly ill" too. He complained in the hospital that he couldn't breathe. They gave him oxygen. Then they sent him to the lab, X-ray. I'll keep it short, because it annoys me that all examinations come up empty! This guy looks better than me! What was the result? My friend was hungry. He and his friend were taken to a hotel, where fries and tea were bought for them. With that everything was settled. My conclusion is that everyone in Kenya lies and these people have no morals.

Nakupenda, Penda, Penda

Oh boy I surrender

Baby you remind me of my favorite, Oh father

Remember, remember

Last day of December

When I introduce you to my Mama and my Papa

My Mama no' gree (Yeah)

My papa no gree (Yeah)

The ting wey I love about you dem no see

My Mama no' gree (Yeah)

My papa no gree (Yeah)

Last, last dem go gree say...