A Blessing Preceded A Curse in Banyambo Farms

A BLESSING PRECEDES A CURSE IN BANYAMBO FARMS:
Reflection From Five Banyambo Praise Poems (Ebyevugo).
Marlius Namala Merchiory
i
Dedicated to Mwl. Georgina A. Kaneno
ii
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Cover designed by Kelvin Zilimu
ISBN: 978-9976-5474-0-0
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TABLE OF OCONTENT
PREFACE…………………………………………………………4
ACKNOWLEDGEMENT………………………………………6
INTRODUCTION…………………………………..……………….7
CHAPTER ONE……………………………………….……………9
CHAPTER TWO………………………………………….…….19
CHAPTER THREE…………………………………….………22
CHAPTER FOUR……………………………………….…….73
CHAPTER FIVE………………………………………..……..78
CHAPTER SIX…………………………………………..…….96
CHAPTER SEVEN………………………………………..……111
i
PREFACE
This text is a result of an inspiration from previous Authors who

compiled their researches on oral literature into texts. The first and
foremost is the Late professor Israel Katoke, specifically through the
way he manoeuvred oral narratives, myths and sayings to mould his
work, The Karagwe Kingdom. Another one is Professor Mulokozi
whose research resulted into a big text on Bahaya oral literature,
Enanga Epics, and contributes a lot in the today’s study of African
Epics.
On the other hand, this text is a response to the shortage of analysis of

representation of banana in previous publications on Banyambo oral
literature despite banana being a pivotal element in many Banyambo
life aspects. Also, due to the fact that Banana Xanthomonas Wilt
(BXW) affected and still affects bananas which have been a driving
force to the development of the banana zone’s oral literature, this text
aims to reveal how its effects are represented in Banyambo praise
poems.
Generally, this text strives to establish the extent to which Banana is an

icon of the popular culture in the Banana culture zone communities by
revealing how each selected praise poem represents banana benefits and
Banana Xanthomonas Wilt (BXW) effects to Banyambo. This text
serves the current and generation yet to be as a documented collection
and summative analysis of selected Banyambo praise poems that reveal
ii
banana benefits and Banana Xanthomonas Wilt (BXW) effects to
Banyambo.
iii
ACKNOWLEDGEMENT
I would like to express my gratefulness to the almighty God for

granting me with both health and writing ambitions through which this
text became a substance.
I sincerely convey my appreciation to performers of the selected poems;

Mchenche Felcian, Baziwani Datius and Kamitoma Starehe for a
number of reasons; firstly, they heartedly allowed their previously
recorded performances to be transcribed to produce this text. Also, they
did not falter to offer clarification through interviews and allowed the
video clips be uploaded in You-Tube channel, ‘MARLIUS TV’ to be
accessed by the public.
I also express my earnest gratitude to my family: My wife, Anagrace

Jasson, my sons; Banywana David Marlius and Guma Daniel Marlius,
and my sister Birungi Merryness for support and tolerance during the
times I was obliged to be far from them in preparation of this text.
To my father, Merchiory Gabriel and My mother, Georgina Kaneno

who struggled day and night to make sure I grow in a way God ordered
them to.
To God is the Glory.
iv
INTRODUCTION
This text presents some Banyambo praise poems which emerged during
the 2000’s that represent Banana benefits and Banana Xanthomonas
Wilt (BXW) effects. The author used content analysis method to
analyse the selected praise poems and purposive sampling technique to
select tapes containing Banyambo praise poems that portray various
social economic benefits of banana and Banana Xanthomonas Wilt
(BXW) effects to Banyambo. Three tapes which were recorded in the
period between 2013-2015 containing five performances of three
famous bards namely; Mchenche Felcian, Kamitoma Janeth and
Baziwani Datius were selected among others.
The selected praise poems were transcribed and then translated into
English language with functional translation approach to save the same
communicative purpose of their original language, Kinyambo.
Secondly, the author interviewed all the three bards of the selected
poems who greatly contributed to the understanding of their
performances. The interview section and video clips for the
performances can be accessed on You-Tube channel by typing
‘MARLIUS TV’. Moreover, secondary data from journals on
Banyambo and the banana zone’s oral literature were reviewed to
understand and explain the relationship between banana and Banyambo
culture.
v
The author provided these praise poems with titles for easy citation.
Since all selected praise poems portray the benefits of banana and the
effects of banana wilt disease to Banyambo, the process of providing
titles considered how banana and banana wilt disease are portrayed in a
specific praise poem. Therefore, the praise poems where given the
following titles; Karagwe Should be Protected (Karagwe Ehichire
Okuhorezebwa), The End of Pride (Toduura), The deeds of Leaders
(Ebhikorwa bya Bhakama), In Memory of Beautiful Days (Ebhirunji
Obhubyabyeire Nibyeyonjera) and A Welcoming Land (Ensi Yaleta).
Two of the selected praise poems are performances of a female bard,

namely Kamitoma Starehe Janeth (47). These praise poems are
Karagwe Should be Protected (Karagwe Ehichire Okuhorezebwa) and
The End of Pride (Toduura). The remaining three poems were
performed by male bards. Two praise poems titled The Deeds of
Leaders (Ebhikorwa bya Bhakama) and In Memory of Beautiful Days
(Ebhirunji Obhubyabyeire Nibyeyonjera) are performances of Baziwani
Datius (43). The remaining praise poems, Ensi Yaleta (A Welcoming
Land) were performed by the bard called Mchenche Felcian (83).
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CHAPTER ONE
BANYAMBO, SOCIO-ECONOMIC ACTIVITIES AND THEIR

ORAL LITERATURE
BANYAMBO
Banyambo are Bantu people who live in Karagwe and Kyerwa districts,
northwest corner of Tanzania. These are among eight districts of Kagera
region, others being Bukoba rural, Bukoba municipal, Muleba,
Biharamulo, Ngara and Misenyi. Banyambo belongs to the Bantu
language family and they speak runyambo. Before current political
divisions, Banyambo lived in a single ruling division known as
Karagwe Kingdom (Katoke, 1970).
Karagwe Kingdom flourished during the nineteenth century AD

whereby at the head of the social pyramid was the Omukama (king)
who was supposed to have some divine attributes (MacLean, 1995).
Below him were the princes, the aristocracy, the chiefs and headmen,
and finally the Bairu (peasant-serf) masses. Moreover, Banyambo were
grouped into lineages (enganda) which were led by head of lineage
called Mukulu w’oruganda (Katoke, 1970). Lineages were
differentiated by the closeness of family members and dietary taboos
(emiziiro) which forbade them to eat, touch or use certain animals and
plants. Traditionally, Banyambo villages were called by their lineage.
1
Banyambo social relationships were centered on inequality. On one
hand, the social status of a person was determined by being a man or a
woman. On the other hand it was determined by belonging to iron
working class, royal class, pastoral class or serfs. In line with this view,
MacLean argues;
…Men excluded women, iron-working clans excluded

other clans and the king attempted to maintain control
over iron workers by the use of ritual religion and
symbolism…the presence of women, and more
importantly the presence of female fertility, is regarded
as threatening to the act of smelting and is therefore
prohibited [149].
Therefore, it can be argued that social status of a person among the

Banyambo was determined by birth and other social circumstances. The
selected praise poems reveal that gender and social-economic
inequalities as depicted by Maclean and Katoke still exist among the
Banyambo.
According to Katoke (1970), Karagwe kingdom was genetically

inherited. However, with the integration of Karagwe into the capitalist
political system led to the loss of kingship organization and some of
traditions beliefs (Mpobela, 2008). Due to improper historical dating,
researchers have slight difference on the chronology of who inherited
the other. However, many sources traces the leaders of Karagwe
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kingdom in the following order; Nono, Maliza (Queen), Wamala,
Ruhinda I, Ntare I, Ruhinda II, Ntare II, Ruhinda III, Ruhinda IV, Ntare
IV, Ruhinda V, Ntare V, Rusatira, Mahinga, Kalemera I Ntagara
Bwiragenda, Ntare VI Kitabanyoro, Ruhinda VI Orushongo
Rwanyabugondo, Ntagara I Ruzingomuchuchu Rwa Mkwanzi,
Rumanyika I Rugunda, Kalemera II Kanyenje, Ndagara II Nyamukuba,
Ntare VII, Gahigi I, Rumanika II -1st round, Ruhinda VII Rutogo,
Rumanika II-2nd round.
BANYAMBO ECONOMIC ACTIVITIES
The Banyambo economic activities are mainly farming and subsistence

livestock keeping. Karagwe climatic condition make it possible for
Banyambo to grow various types of crops such as Banana, groundnuts,
cassava, millet, potatoes, maize and the like. The main cash crop grown
by Banyambo is coffee. Moreover, fishing, lumbering and mining take
place as economic activities in some places among the Banyambo.
BANYAMBO ORAL LITERATURE
Traditionally, it was elders who transmitted oral literature from

generation to generation through songs, stories and other forms of
poetry. However, due to modernism oral literature is in danger of
getting lost among the Banyambo thus only few families today sit down
to hear stories from an elders. Also, there are little documents or
recorded tapes on Banyambo oral literature, compared to Bahaya-
3
neighbouring community-whose oral narratives are plenty in prints,
audio and video clips, due to the fact that there had been little effort on
researching and documenting Banyambo oral literary genres.
Despite that there had been little effort on researching and documenting
Banyambo oral literary genres, few research findings were accessed and
contributed to develop this text. Some of these include studies about
Banyambo oral literature accessed from the University of Dar es
Salaam library. For example, Murshid’s study on Banyambo wedding
songs proves the presence of the influences of globalization in
Banyambo songs (2003). He concludes that, Banyambo wedding songs
have been undergoing changes in both forms and content due to
interaction between the Banyambo and other parts of the world. Also,
Mpobela’s examination of the effects of capitalism on Banyambo myths
reveals that myths about creation of the earth and other objects that
were considered sacred lost their sacredness and are no longer
represented as sacred in the present oral literature of Banyambo (2008).
These and other findings help to reveal the cultural and educational
aspects of Banyambo oral literature and elaborate about the changes in
Banyambo due to different social forces. Moreover, these findings help
to comment that Banyambo oral literature does no rise from the vacuum
but emanate from Banyambo ecosystem.
4
BANYAMBO PRAISE POEMS
Banyambo praise poems are spoken performances which involve

colourful description of a chosen topic. Like other African praise
poems, there is call and response in Banyambo praise poetry in which
the performer (bard) speaks in a considerable number of lines and the
audience responds in chorus. However, unlike other African praise
poems which are always performed by specialists, Banyambo praise
poems are part and parcel of every male’s responsibility:
Banyambo praise poem (ekyebugo) is performed by non-

specialists (in fact every male is required to have one), is
always spoken (never sung) and unaccompanied, is a
fixed text (though it may be extended), and is usually
delivered in formal situations (in battle or at a wedding
ceremony, a war dance, or a reception for a dignitary)
(Mulokozi, 1983).
From this Mulokozi’s observation it can be commented that Banyambo

are rich in the art of praise poetry since every male is supposed to be
equipped with praise poetry skills.
Moreover, Mulokozi identifies performance as a basic definitive

characteristic which makes praise poems oral literature and a
fundamental element which makes them live. In line with Mulokozi,
5
Finnegan (1970) stresses that performance is a definitive characteristic
of any literary genre which depends on the skills of the performer at a
specific occasion. Similarly, Curry (1992) supports the view of
performance being a main element of oral literature, arguing that “one
of the characteristics of oral tradition which relates to the nature of
performance is the involvement of the community in the creative
process as well as the criticism”. Mulokozi, Finnegan and Curry’s
appreciation of the performance of oral traditions as one of the
processes that make them literature where by performers’ beliefs,
assumptions and attitude on their societies are made public is a
demonstration of what takes place in Banyambo praise poetry tradition.
Due to performances, Banyambo praise poems are open to adjustments
and response from the audience. Generally, Banyambo praise poem
performances forms one of Banyambo entertainment tools, remind
Banyambo about their ancestors and unite them as one people.
ABOUT PERFORMERS OF THE SELECTED POEMS
The author carried an interview with all performers of the selected

praise poems. The issues raise through the interview throw some light
on current Banyambo praise poetry tradition. Each bard explains how
he/she became a praise poem performer. In their performances,
performers not only deal with subject matters but also they introduce
their names and their home villages to the audience. They also remind
6
the audiences some of their previous performances and the rewards they
earned.
To large extent the performers are in line with what is reported by

Mulokozi that Banyambo are not performed by specialists. However,
contrary to Mulokozi whose findings reveals that men are the only
important people involved in this art, there is a female bard by the
name, Kamitoma Janeth Starehe, who transcends this assumption.
Kamitoma argues that Banyambo women were skilled in praise poems
performance equally or less to Banyambo men. The following
information on performers of the selected praise poems were obtained
during their (performers) interview with the author;
i. Mchenche Felcian
Mchenche Felcian is eighty three years (83) old. His family

practice livestock keeping and banana cultivation. He was
always sent to graze cattle throughout his youth age.
According to him he learnt praise poetry skills from Nkore
men (men from Ankole-Uganda) who had migrated to
Karagwe. These men were pastoralists who had a culture of
making research and reporting in a colourful way about the
events of the day. If something happened when they were
grazing or if they witnessed a fight between the people then
they would report an event in a figurative language. Later,
Mchenche started to perform in various events such as
7
wedding and political gathering until he became a famous
performer.
ii. Kamitoma Starehe Janeth
Kamitoma Starehe Janeth is forty seven (47) years old.

Kamitoma has two stories which together helped her become a
prise poem performer. Firstly, as any smart girl she was
supposed to be equipped with praise poetry skills. A grown up
Nyambo-girl had a duty of representing her brother to the
family where he saw a girl whom he wished to propose for
marriage. When the proposal was accepted a sister took an
animal fan to the bride’s family and she would be given a
bride on behalf of her brother. On reaching the door step, she
was supposed to perform at least a praise poem with a theme
of taking a bride out before handling her to the brother.
However, Kamitoma argue that this custom ceased due to
modern marriage procedures and the praises were replaced by
modern forms of music.
Secondly, being raised by her grandfather and grandmother

who were praise poem performers, Kamitoma gained skills a
best performer should posses. According to her, her
grandparents sat around the fire and exchanged stories of their
youth every evening. They had a style of listening to one
another where by one would narrate while the other
8
responding at a certain interval with the same phrase as it is
done when performing a praise poem. Every time they
gathered for evening stories Kamitoma sat beside them
listening and memorise everything they said. When she grew
up, her grandmother taught her how to integrate history in a
performance.
However, Kamitoma became a famous performer after

becoming the first performer on Banyambo day festival which
took place in Dar es Salaam in 2011.
iii. Baziwani Datius
Baziwani Datius is fourty six (46) years old. According to

him, it is not simple to become a praise poem performer.
Praise poetry, like other artistic fields requires both talent and
practice. Baziwani grew up watching his grandfather, Mr.
Mutungilei who was born in 1922 and died in 2010,
performing praise poems at his home and other places during
occasions like ceremonies and political activities.
Also, Baziwan’s father was a good traditional artist who

played various instruments including zeze and drums.
Therefore, Baziwan learn’t his skills from both his father and
grandfather. He added that, his son shows all the signs of
being talented in this skill and he is supporting him so that he
develops as his parents did to him. Like Kamitoma,
9
Baziwani’s fame grew when he became the best run-up
performer on Banyambo day festival which took place in Dar
es Salaam in 2011.
Generally, Mchench’s praise poems allude to events that happened long

time ago than Kamitoma and Baziwan’s, this might be due to the fact
that he is the oldest of the three bards. Much of the content of the latter
two bards concentrate on current events, and despite of these bards
being young they are famous in Karagwe and Kyerwa districts
(Banyambo home districts) as they are always invited to perform on
different National, regional and private occasions. For example,
Baziwani and Kamitoma performed on Banyambo day festival in 2011
which was held in Dar es Salaam whereby the latter became the best
performer among others. All three Bards are Banyambo of Kyerwa
district of Kagera region (Tanzania).
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CHAPTER TWO
BANANA AND BANANA XANTHOMONAS WILT (BXW)
The occurrence and spread of banana cultivation in the hinterland of
East Africa made banana an icon of the popular culture in the region.
Since its occurrence, banana influenced tastes in this region’s economy,
politics, art and cuisine so that they became unique creating a single
large community known as ‘the banana culture zone’ (Itandala, 1986).
Historically, the Banana culture zone included the kingdoms which
grow banana such as Buganda, Busoga and Buhaya. Today, the banana
culture zone is formed of various communities from Tanzania, Uganda,
Rwanda and Kenya which surround the east African great lakes,
sometimes referred to as the interlacustrine region. Supporting this
assertion, Sutton (1993) describes banana as a tool which saturates
variations in the East African hinterland’s ways of life to create a
unique culture known as banana culture.
A number of researches reveal how banana has been an icon of the

popular culture in the interlacustrine region. In his collection and
analysis of Enanga Epics, Mulokozi (2002) discloses that banana
appears as motif, symbol and evokes themes which help to discuss
various issues in the interlacustrine’s oral literature, specifically Bahaya
11
oral literature. Also, Mulokozi’ study reveals that banana had been an
influence on Bahaya politics since it was a power for chiefs and
landlords to organize and rule their communities. In this view banana
was/is seen as a blessing through which people got food, drinks and
hold together various communities despite their varied traits.
The decade following the year 2000 witnessed the deterioration of

banana in the banana culture zone due to the destructive disease called
Banana Xanthomonas Wilt (BXW). Banana Xanthomonas Wilt (BXW)
being the most devastating disease which attacked banana cultivars in
the Banana Zone in 2000s left many effects which altered various social
aspects in Banana Zone. Banyambo of Kyerwa and Karagwe districts
(Tanzania) are one of current banana zone communities which
experienced the Banana Xanthomonas Wilt (BXW) consequences.
Researches show that many Banyambo villages had severely suffered
from Banana Xanthomonas Wilt (BXW) in early 2006. Some of the
villages which were severely affected by the BXW include; Nkwenda,
Kakerere, Kaikoti, Kamuli, Mabira, Runyinya, Kyerere, Bugomora,
Nyakatuntu and Kamuli. It is estimated that up to the year 2013 more
than 7000 banana cultivars had been destructed by BXW (Kiishweko,
2013).
Since its occurrence, Banana Xanthomonas Wilt (BXW) led to the

decline in yields of bananas which led to the replacement of bananas
with seasonal crops and increase the price of banana in markets. Many
12
of banana growers slashed banana plants and planted flesh ones but
with little success since BXW survived even in new farms. Therefore,
since Banana Xanthomonas Wilt (BXW) left the economy and many
other Banyambo social aspects negatively affected, can be viewed as a
curse which replaced the previously Banyambo blessing, Banana.
Nevertheless, as banana became dominant in the interlacustrine region

(Banana Zone) people consumed it culturally as a food. For that reason,
Bananas extended from the saucepans and plates to influence the
popular culture and evoke themes that reflect the situation of the
Banana zone communities at different times. Therefore, this text is of
the view that banana’s contribution to the development of popular
culture in the banana zone communities, including Banyambo, is
undeniable and remains pivotal in understanding some thematic
expressions from this region’s literary compositions.
13
CHAPTER THREE
SELECTED POEMS
This part presents the selected praise poems, their summaries followed
by the presentation of English translations and Nyambo versions.
Welcoming Land
Performer: Mchenche Felcian
Village: Kasoni
A Welcoming Land (Ensi Yaleta) is one of the praise poems selected in

this work which is performed by Mchenche Felcian. This poem praises
various Banyambo places which favoured banana growth, collectively
calling them ensi yaleta, Banyambo phrase which means welcoming
land. The poem suggests that various Banyambo places were
welcoming lands simply because they pulled people from other places
to come and invest in Banana farming:
A welcoming land brought men,

They came from Nyaishozi and settled at Nyakatuntu.
It welcomed people from Kituntu who came to settle here,
It welcomed people from Bugomora who came to settle here.
I still remember some of those people, who came to settle here,
14
There is one relative of Tinkazeile whose name is German who
settled at Kyerere,
There is another man called Saidi Chamani who settled at
bushongore,
He used to load many Lories of different bananas in this land;
Entente, entobe, mwanakujwa, ensichila (types of Bananas),
These bananas were so productive and flooded Bukoba market.
This praise poem reveals that not all places of Kyerwa and Karagwe,
districts which were/are harboured by Banyambo, supported banana
farming. The poem categorises the land in the districts into two, the
welcoming and unwelcoming lands. Welcoming lands includes places
as Nyakatuntu, Kyerere and Bushongore. Unwelcoming lands include
villages as Nyaishozi, Kituntu and Bugomora. These places
complimented each other since what was obtained in welcoming land
was free to the unwelcoming lands. Again the poem shows that
welcoming lands were graceful to even distant districts such as Bukoba
as it is stated in the last two verses.
Moreover, the poem reveals that there is a tragedy which came to

destruct various Banyambo places, turning Banyambo’s good life into
poor one. In this case, the poem puts Banyambo into two contrast
periods, the period before emergence of banana wilt disease as opposed
to the period after emergence of banana wilt disease. Banyambo past
period, before emergence of Banana wilt disease, is described as a
15
glorious period. The poem is of the views that since Bananas were
stimulants to various things, the period when banana grew prosperously
Banyambo lived in harmony with everything abundant:
In our previous Karagwe,

Visiting each other was people’s routine.
Many things where full in the roads,
You could go there and there watching beautiful things,
Contrary to that, this praise poem describes the period after emergence
of banana wilt disease as appalling one. In this case, the poem views the
effects of banana wilt disease to have crossed the boundaries of
Banyambo banana farms to various Banyambo life aspects. This is
summed in the fourth stanza:
Today we could be thinking of bananas for food,

But we are now eating rice and potatoes which we never used to.
Now we are ashamed to everybody who comes,
I who never feared before now fears,
I who possessed delicious nkota (type of banana) see where am
rotting.
According to this praise poem bananas meant everything among the

Banyambo and so its destruction complicates Banyambo social,
economic, political and art aspects.
English Translation
16
Don’t see this destroyed world and think that it was created so,
This is Kyerwa of Karagwe,
Karagwe of Nono.
The mosquito has biten a man who never missed a thing,
And now no voice to speak of majesty things.
In our previous Karagwe,
Visiting each other was people’s routine.
Many things where full in the roads,
You could go there and there watching beautiful things,
Cows were eating Masasa and Goats where eating Magana.
Chorus: Speak majestically
Today things are dying from what can be compared to aids or panama.
Panama entered and destroyed our people,
And our country which was called a welcoming land.
It welcomed people from Kituntu who came to settle here,
It welcomed people from Bugomora who came to settle here.
I still remember some of those people who came to settle here;
There is one relative of Tinkazeile whose name is German who settled
at Kyerere.
There is another man called Saidi Chamani who settled at bushongore,
He used to load many lories of different bananas from this land;
Entente, entobe, mwanakujwa, ensichila (types of Bananas),
These bananas were so productive and flooded Bukoba market.
Now people are talking different things,

But punish them for their lies they question about your intention.
So I want people know the truth as opposed to lies.
We also grew coffee and beans.
We should remember the cows which we grazed in Siina,
Today only keeping nothing.
But the worst killer of ours is Banana Aids,
17
If it was not this disease people could be standing firm,
And could be speaking great words as possible.
Today we could be thinking bananas for food,

But we are now eating rice and potatoes which we never used to.
Now we are ashamed to everybody who comes,
I who never feared before now fears,
I who possessed delicious nkota (type of banana) see where am rotting.
However I still speak with erecting spear in my hand,
With which swept all fears when I spoke in those days,
I chased anybody who attempted to interfere with me.
It’s me, who feared nothing but a hard worker alone,
However am still a strong man who cannot be fought.
The day before yesterday I met men, the heroes who never fear,
I met with Kawa of Rujemano there at kamuli.
It was discussed by the people that since these men have met,
Kawa of Rujemano and other men (including me) should be respected
more.
We came talking majestically as you see now.
I remember how he prospered by growing banana type of Kamugunju,
As he alone loaded the whole lorry of banana
Other men were seen as nonsense.
I remember those days when I sold one lorry of banana,

I went at Chigorogoro where I bought many cows.
I was accompanied by Njenje, the son of Muzanza,
I was accompanied by Kakuru of Rujemano,
I was accompanied by the unbeatable Rwabakwa,
I was accompanied by Rutinankore, the son of Rubambura,
18
We swaggered and controlled our cows as men.
All people praised us saying “these men have come with many cattle”,
And these cattle spread all over Kamuli.
But today we are only left with wilderness,
If it could not be this Panama, this foolish AIDS,
People could be sending their children to school without worries.
I am done with my praise.
Chorus: Speak majestically.
Nyambo version:
Ensi Yaleta
Omwebugi: Mchenche Felcian
Echaro: Kasoni
Mtakwaleba ensi yahinduka mkajilangu nikwo yabaile eli,

Itweji ni Cherwa cha Karagwe, Cha Karagwe akanono.
Emibu yamalile omusaija ayabaile atajira chayefuza,
Okaja omunsi okaulira nobagamba okwokuba nogamba ndandanda.
Okwolikuleba karagwe yeitu okutwabaile tuli,
Abantu bhakabha bhatayaya bhatayayila abhandi,
Osanga ebintu ebingi bigayaine omungudo,
Nojenda oku noza oku nogakuliya noleba ebintu nibinula,
Ente nzilya amasasa embuzi nzilya amagana.
Gamba nohamya
Okuleba hati ebintu byeitwa silimu nkokwokuleba panama,

Panama kututahamu yatwiitila abantu,
Ne ensi yeitu tukabatujeta nsiyaleta.
Nsiyaleta ekabhaneleta abashaija,
Nibaluga nyeishozi nibeija nibatula nyakatuntu.
Ekabaneleta abantu nibaluga chituntu nibeija nibatula kunuya,
Bakaba beluga nankejiiii bugomola beiza batula kunu.
19
Nangu ncheijukao nabandi abainabeile nimmanya,
Akalugayo mwene tinkazeile bakaba nibamweta Jerman yatula cherere,
Aijayo omushaija bakaba nibamweta Saidi Chamani yatulao
bushongole,
Kiwabeile oleba apachile amamotoka gakaba nigaruga abitoche byeitu
byolikuleba,
Entente, entobe, mwanakujwa, ensichila,
kizabeile zisindika okasuba okasanga omukatare ka bukoba.
Gamba nohamya
Abantu balimu nibegamba okubitali,

Okuleba noyenda kumutela ati kandi naza kungambachi.
Echiniika tuchinika abantu lugamba amazima tubagambila
okubalababiya,
Twemelela tutera eilenje tuti echabula nechichi.
Okumanya twalima emwani, twalima ebiimba,
Twagarukile ngu ente nzitula siina,
Hati haa leba ntufunya amaganya,
Chonka tweitwa silimu yenjemu,
Kekuba etaliyo omuntu ya naza kwemelela,
Akugambise empimbi nkokwolikuleba.
Gamba nohamya
Hati haa omuntu kakuba naja kulya omanya oti naja kulya akanana,
Hati twasigaza kulya obuchele no bulazi butwabeile tutalya.
Aa omuntu okuhemuka nahemuka ngu yeiza kuleba,
Ntabatina atina engabo nashangwa nguolimu nkokwolikulebachi.
Eyabaile eli enkota enula mushana chonka noleba einagoba
okundikugamba,
Nahati eichumu lyange ninyemelela nalyo ningamba nalyo,
Nibalitanita omungabo oti ntatina nyanga kugamba,
Kubeija kuntahirira beija mbabinga.
Nolebha okundi kumanya nti rutina nkola tinjira echintina,
Nondeba nahati ndi kashaija kache enkuru egumile konkunkwata
ninkwikarira.
20
Gamba nohamya
Echiro cheizweli nkaba nyine abasaija emanzi rutabatina,

Nkaba nyine Kawa Karujemano aali kamuli,
Abhasaija kugamba bhati abhasaija obhubhajenda Chamuchenchena,
Kawa Karujemano abasaija enkarangano tibeine chibalabalebao,
Tweija ntugamba nahati nkokworikutuleba.
Kiyabaile alimile kamugunju enjemuze,
Akemelela napakila emotoka noleba neyegunjira,
Oti abasaija twaba tutalimu.
Gamba nohamya
Alio nangu obunagulize emotoka emwe nkajiguza eyebitoke.

Kinajile ali chigorogoro ente nkazigula ,
nyine njenje Mwene Nyamzanza,
nyine Kakuru Karujemano,
nyine Rubharita, nyine Rwabakwa,
nyine Rutinankorea mwene Rubambura,
twairinjita tweiza ntufunya nkabandi bashaija.
twemerera emanzi zikemerera bati abashaija beija ne ente
na hati omulikamuli noleba ente zajilemu.
Twasigarira kulisa amaswa okugabeile gali,
Chonka kitwakuba tuteitwa panama eji eyatwita silimu elikate,
Omuntu yakubeile nagamba ati Omwana wange neija kusoma teine
chalikwefuza,
Echevugo change chawayo.
Gamba nohamya
*********************************************************
21
Karagwe Should be Protected (Karagwe Ehichire Okuhorezebwa)
Performer: Kamitoma Janeth Starehe
Village: Ruhita
The praise poem “Karagwe Should be Protected” (Karagwe Ehichire

Okuhorezebwa) is one of female performed praise poems selected in
this work. This praise poem plays an advocate role to weakened
Karagwe. Having introduced herself in the first stanza, in the second
stanza the bard introduces the aim of her performance. The praise poem
considers Karagwe, one of Banyambo districts to have been weakened
by Banana wilt disease and needs to be reworked. She declares that
Karagwe is worth to be protected and her way of protecting it is to
address the problems facing it through her drama:
I stop running, I stand majestically,

I find that Nono’s Karagwe is worth to be protected,
I put it into this drama,
I cry for and speak for it,
How Karagwe suffered from Toduura,
Toduura crucified and tortured us.
With the use of personification, the speaker portrays Banana Wilt

Disease as a destructive person who ventures various places of Karagwe
and Kyerwa destroying people’s lives. In the third stanza the speaker
mentions Kamuli, Nyakatuntu, Kyerwa, Kijumbura, Kishanda,
Mirambi, Kizinga, Kigarama, Igurwa and Rwambaizi as villages where
22
this destructive person (banana wilt disease) passed and tortured the
people around. Moreover, the speaker goes on mentioning other places
where the disease spread in other stanzas and she reveals that no
Banyambo village remained untouched by the disaster.
However, in the fifth stanza the speaker turns to the main subject of her
praise poem, defending Karagwe. She tells Toduura (Banana Wilt
Disease) to get ready for a war. The speaker points out that it is only
through cooperation this disease can be eradicated:
But I revoke against you, Munyauko.

I came up with a new technique against yours.
I am calling Banyambo daughters,
We are going to fight you.
We are going to bewitch you with unrest herb,
You will run without saying goodbye.
Not only that the speaker sees unity as the way of overcoming this
disease but also she mentions superstition as another one. This connotes
that Banyambo having tried various ways to overcome the Banana wilt
disease phenomenon in vain, there are those who accounted for the
disease on superstitious basis. The last verse in the above stanza reveals
that the speaker believes with the use of unrest herb, munyauko, another
nick name for banana wilt disease, will run away Banyambo homes.
23
Lastly, from the sixth to the tenth stanza the speaker gives a word of
hope, assuming that the struggle to fight Munyauko has bred some
fruits. She argues that the disease having feared has started running to
other places. This means that after some period the situation of this
disease in Banyambo banana farms stated remedying. Moreover, the
praise poem reveals some developmental activities in Karagwe and
Kyerwa (Banyambo home districts) such as building secondary schools
that were retarded by the effects of Banana wilt disease.
English Translation:
I am very proud and happy,
Because am confident in my country.
I am not a tax avoider that I should hide,
I am not an immigrant that I should buy a pass,
I am not a refugee seeking where to dwell,
I am a nyambo of this Karagwe.
Chorus: speak majestically
I stop running, I stand majestically,

I find that Nono’s Karagwe is worth to be defended,
I put it into this drama,
I cry for and speak for it,
How Karagwe suffered from Toduura,
Toduura crucified and tortured us.
He started from Kamuli and Nyakatuntu,

And entered Kyerwa.
He went to Kijumbura,
Then to Kishanda,
24
Then to Mirambi,
Then to Kizinga,
Then to Kigarama.
When he entered Igurwa and Rwambaizi,
Dressed up and slumbered.
Chorus: speak majestically.
He gained the momentum,

And entered Masule then Rwakahozi,
He rose through Businde and Bugomora.
He moved to Nchwekerera,
And kept plunging until Nyamihaga.
When he reached a place called Kibare,
Rested on his elbows and bred many children there.

Then he came to Ruhita,
Only a place where different types of bananas were still surviving.
He rested at Kabuhondo in Ruhita village,
Before entering Nyamilima.
Then he reached in Mabira ward
And people stared at him as he went to Kituntu.
Then he struggled more,
He reached Rwambaizi where he rested on the elbows,
Then he called his sisters,
They spoken and agreed a word.
But I revoke against you, Munyauko.

I came up with a new technique against yours.
I am calling banyambo daughters,
25
We are going to bewitch you with unrest herb,
You will run without saying goodbye.
I remember five years past,

There were many bananas in Rwensese,
There were much coffee in Rwensese,
There were obhunana,
There were bogoya,
All types of bananas grew healthily.
But when the area was shaken by you, munyauko,
Elites turned the area into tree cultivation,
So that today there are many Eucalyptus trees.
But I advise you to increase your tactics,
Todura and your kinsmen be tactful.
Banyambo are becoming more tactful,
We are going to force you out of Karagwe so that you go abroad.
As I speak we have started staring at a running munyauko,

We are chasing it and we have started hearing it going.
We hear that it has reached Nkwenda,
It is running through Bugene,
Running to other places for hiding.
It is rumored that it has reached in Nyaishozi.
Am confident that our educated children,
If they add their efforts to ours,
Our combined efforts will bear a big technique,
We shall be praised over Todura until it hides in distant places.
I return to Nyakatuntu, Ruteme,

To Chenseke then to Kakonkoma,
Ultimately I wrestled everything I found there.
26
I still remember how cattle grew healthily,
But when we started buying food on top of student’s school fees,
The students studied with hardship because of anger.
Previously we sold bananas to pay school fees,
But when the energy was utilized in wondering for todura,
Our cattle missed food and others failed to breast their calves,
We butchered them to get any cash for buying flour.
I keep insisting that am complex by nature,

Because I insist much on my complexity,
Katera Nzojera compared me with the calf which is important than its
mother,
And Bahaya concluded that I rose from Rusura of Rwakabhanjeje.
At my home we eat crocodile instead of fish and our clothes are
swamps.
This hour and these times hear my speech,
They said that we are going to die like the Rwandise in the genocide,
When I said no, we cannot die,
Rutahajirwa murmured mhuuu!
Furuzi run through the marsh,
Albert climbed to the mountaintop,
And Mbiligi went to the healer,
But Kasari, Kasanda, Kagonje kept listening to music.
I remember the fighting at Kibirizi and Mutagata,

It had spread up to Rubimbura,
It had run to Ntaratambi then Rubhenika,
It had gone to Rhubhinuka Rugombe,
It was the mother of twins who stopped this fight.
27
We have a good ward executive officer,
Whose speech at Kamuli shook the whole world.
We return now to Secondary schools,
We have our Kandaga which imparts English to our children.
These children have now ventured the whole world and they protect us.
As we go to Nyakatuntu we find Nakake,
We find a person who is stronger than iron,
This is Marichori who came speaking English,
Until the world responded to him.
The scholars from Nakake became winners all over,
One day we head of a of its product abroad,
It was then known that children studied to save Karagwe.
I end while mentioning my names.

I am called Kamitoma Janeth Starehe John.
I was born at Mitoma,
In the village of Kariri.
I learnt this skill since my childhood,
Now I have grown up with it.
I have spoken these things as directed by God.
I did not learn them at school,
No school fees was paid for this knowledge,
It is my inborn talent,
God imparted it in my mind,
Thank you.
Chorus: speak majestically.
Nyambo Version:
Karagwe Ehichire Okuhorezebwa
Omwebugi: Kamitoma Janeth Starehe
Echaro: Ruhita
28
Nagamba nyine okwesemeza nyine okwetingita,
Abhwokubha nimmanya ndi omwihanga lyange.
Tindi musweisoro ngu nkagura omusoro,
Tindi muhamiaji ngu nindipila echete,
Tindi mfuruchi ngu ninza kusabha obhuturo.
Ningamba ndi omunyambo wa karagwe,
Gamba nohamya
Nkaragara, nayemelela, nayetengeta,

Narebha karagwe kanono ehichire okuhorozebwa,
Najiteka omuchevugo,
Najikurinjirira najigamba.
Kwonka nkasanga todura enyagalaize karagwe,
Yatulebhesa kubhi yatulaza tutalile.
Gamba nohamya
Ekabhandiza kamuli na nyakatuntu,

Yataha cherwa,
Yaza chizumbura,
Yaza chisanda,
Yaza mirambi,
Yaza chizinga,
Yaza chigarama.
Yataha igurwa kiyagobhile Rwambaizi,
Yayala yatebhekana.
Gamba nohamya
Yasuma yayetantamula,
Yataha masule na rwakahozi,
Yeinamka yaza businde na bhugomora,
Yaragara yaza enchwekerera,
Yaragara yaza nyamihaga,
29
Kiyahichile Chibhare,
Yasimba enkokora yazara abhana bhayo.
Gamba nohamya
Yaragara ruhita,
Niyo yabheire esigeize akaina kokutemamu embire ne ebitoche,
Yakubhuka yayetura musisa omuchitongoji cha ruhita,
Yayetura kabhuhondo omuchitongoji cha ruhita,
Yeinama yataha nyamilima,
Yataha omukata ya Mabhira,
Bhajiringuliza njiliya yataha omutarafa ya chituntu,
Yakununchiliza,
Kiyahichile Rwambaizi yatera enkokora,
yayeta munyanya na munyanyaho,
Byasutama byagamba echigambo chimo.
Gamba nohamya
Kwonka njiranti munyauko kimwakora oruchiko,

Nanye ninja kukora orundi,
Ninyeta abhahara bhabhanyambo,
Ntuza kubharwanisa,
Ntubhaeleza eituntumula,
Nimukoma mutaragaine.
Gamba nohamya
Ahindikugambiriraha emyaka etano yaweire,

Rwensese ekabha eine ebhitoche,
Ekabha eine emwani,
Ekabha eine obhunana
Ekabha eine bhogoya,
Zikabha nizana nizereta,
Kwonka ekajikunkumura,
Abhasomi bhajihinga omumiti,
Nahati emumikaritusi notema nibwira.
30
Gamba nohamya
Kwonka hati najira nti imwe mukore oruchiko,

Iwe Todura okore oruchiko nabhawe bhona,
Bheitu omunyambo naza kukora oruchiko,
Nakutuntumura omuri karagwe notaha amahanga.
Gamba nohamya
Ahindikukugambira munyauko twandandika ntujiringuliza,

Twajitaata twatandika okujichebhela,
Ntujihurira nehika nkwenda,
Nesirichirila netaha omuzabhujene,
Yataa amahanga gona,
Ntujuhurira nyeishozi nejenda.
Kwonka ndi kumamya ngu abana bheitu abhitwasomeise,
Kibalagumizemu bhajitonganisa,
Bhagaruka enyuma bhajirwanirira twakora echihiko,
Ntwiza kudurira todura nedurira amahanga gayo.
Gamba nohamya
Nkakaruga nyakatuntu, Ruteme,

Naruragala Kechenseche na Kakonkoma.
Omumahika nkajitara ninjikurakuringa zine emizigano.
Chonka njira ngu endaho zikabha zororwa zitebhekana,
Chonka kihezire okusachira abhana akazao no kusomesa abhana,
Abhana bhasoma kubhi bhasibha bhatarire abhokubhurwa
echokubhasachira,
Tukabha tuguza ebhitoche tutwara ekaro za bhana, abhana bhasoma.
Kwonka kitwasobheirwe twatahira omukusachira todura,
Ente zalemwa kulya ezindi zalemwa kwonsya,
Ojihayo ojitema nehaka ngu ekwahisya esente zo kugura akadeha
kobhuhunga.
31
Gamba nohamya
Kwonka njira nti ndi owakakonkoma,

Nkagunga na kakonkoma,
Katera Nzojera ati abhana oweitu enyana ekachira ente.
Omuhaya ati ndi owarusura rwakabhanjeje,
Oweitu bhalya enfuru itwe tulya emamba ebhisambara tubyesweka.
Esaa eji, amajingo aga ningambanti,
Bhati twaza kwuitwa omusaho nkayeisire abhanyarwanda nyachivaro.
Mbajira nti nayanga,
Rutahajirwa ati mmhuu!
Yachurika eizinga Furuzi,
Yatemba omugongo Rubhereti,
Yajenda oruchizi Mbiriji,
Ejo neninjiri nunji kasari, kasanda, kagonje nkasanga nibhatendereza.
Gamba nohamya
Nkasanga Echibhirizi na Ruhita zitaranjire ninjikurakuringa,

Zeinamura eigumurana rubhimbura,
Zajenda Entaratambi na Rubhenika,
Zajenda Rhubhinuka Rugombe,
Etari nyina abharongo bhakamara nyina bhusa.
Gamba nohamya
Twino omusaiza murungi diwani,

Akagambira kamuli ensi yatenjeta.
Twagaruka twata amasekondari,
Twareta Kandaga yayejesa abhana bhagamba orujungu,
Bhataa amahanga naga amajingo bhatubhumbatire.
Twachurika twaza Nakake, twaza nyakatuntu,
Twakwata rugambira omubyoma,
rukaragarika ni Marichori akaiza nagamba oruzungu,
ensi yatebhekana kurunji.
Hasomesa abhana bharagariza bheiza bhasinjire Nakache,
32
Kibhajire kuhurira tuhurira echoma chibharuchire amahanga.
Ngu abhana bhasomile amasomero bhasinjire kutambira eihanga lya
karagwe.
Gamba nohamya
Nahereruka ningamba amazina gange,

Nibhanyeta Kamitoma Starehe John,
Ndi omuzarwa wa mitoma,
Echaro cha kariri.
Ebye ebhintu nkabyega nchiri omwana,
Okumuri kundebha nabhihisya eiganira bhakuru.
Ninteka kugamba ehistoria yange nkokunajigambirwe ruhanga,
Tindajire mwishomero ngu mbyejere,
Tindajire musikulufizi ngu bhakajinsasurira,
Netaranta yanje nkazarwa nayo,
Ruhanga akajimpa ommutwe gwanje.
Gamba nohamya
*****************************************************
The End of Pride (Toduura)

Performer: Kamitoma Janeth Starehe
Village: Ruhita
The End of Pride (Toduura) is another praise poem which is performed

by Kamitoma. The poem is of the view that before the emergence of
banana wilt disease Banyambo were pride of being successful banana
producers in Kagera (One of Tanzania’s region). The bard opens her
praise by introducing her names, her tribe and her home village in the
33
first stanza. In the second stanza she introduces her subject matter
arguing that Banyambo stopped being proud after various types of
bananas which made them feel so were swept by Banana wilt disease.
For that case she argues that Banyambo named the banana wilt disease
Toduura, meaning stop being proud:
But then we were beaten by munyauko plague.

They called it munyauko, as I head is called munyauko,
It’s European name complicates me.
Banyambo call it toduura (never be proud).
I heard that toduura spread from Uganda,
It was said that when the banana farm is affected by toduura,
The owner ceases to be proud over those who don’t grow
bananas
The bard gives some reasons as to why banana growers’ pride ceased.
She argues that with the effects of banana wilt disease banana growers’
children slept without supper, women failed to breast feed their babies
and men run from their families. So it was a shame to Banyambo of all
ages. However, the great shame which made Banyambo stop being
proud is changing their traditional diet to eating foreign food as it is
expressed in these verses:
We started eating burns for supper,

We shifted to black tea,
For cows’ voice where no longer head,
34
They were all sold to buy rice and beans.
But foreign things are complicating me,
Eating ant’s eggs for dinner,
For its whitish the rice is ant’s eggs,
They say these are European food which cures hunger.
The bard goes on explaining various effects of Banana wilt disease

(Toduura) in various stanzas. In the eighth stanza the bard reveals that
the most of all the effects was to sell everything Banyambo had in order
to send their children to school. Banyambo having their banana farms
destructed they bonded what they were left with in order to school their
children so that they may get positions in government:
We decided to bond what we were left with,

In order to send our children to school.
We sent them to Dar es Salaam,
In order to study and gain different positions,
In order to struggle for Banyambo’s welfare.
We send children to school to become confident,
In order to fight for their home,
And to raise Karagwe’s voice.
But when they came back,
Only to find their deserted families.
In this case the bard is of the view that previously Banyambo’s

children’s education was supported by the earning obtained from selling
35
bananas. The bard concludes that the aim of educating Banyambo
children did not yield as those children could not support their families
since their Families had perished before they (children) came back.
Therefore, Banyambo pride ceased day after day and year after a year as
the banana wilt wilt disease continued advancing in every banana farm.
The last two stanzas of this praise poem call for Banyambo who by
chance got education to come back and help restore the lost pride. The
bard insists that it is the work of those educated Banyambo to make
sure Banyambo banana farms are free of this destructive disease,
Toduura.
I am called Janeth Kamitoma Starehe,

I was born at Mitoma village in Katera ward,
My tribe is Omsita of Nono,
My origin is echitoma (type of tree which dries hardly) of Bugara.
I a daughter of Karagwe.
In ancient we grew embire (a type of banana),

We grew ebitoke (a type of banana)
We grew engarambi,
We grew kainja,
We grew bogoya,
We grew obunana,
But then we were beaten by munyauko plague.
They called it munyauko,
As I head is called munyauko,
It’s European name complicates me.
36
Banyambo called it todura (never be proud).
I heard that todura came from Uganda,
It was said that when the banana farm is affected by todura,
The owner ceases to be proud over those who didn’t grow banana.
In previous days there were stories,

That banana growers despised people who never had bananas.
But when todura came,
Children slept without supper,
Women failed to breast feed their babies,
Men run from their families,
They went far to grow maize,
Others wondered for flour.
We started eating burns for supper,

We shifted to black tea,
For cows’ voice where no longer head,
They were all sold to buy rice and beans.
But foreign things are complicating me,
Eating ant’s eggs for dinner,
For its whitish the rice is as ant’s eggs,
They say these are a European food which cures hungry.
But I asked what finished bananas in Karagwe?

They replied that it is a foreign disease,
Swahili call it munyauko,
Europeans call it Bacteria,
Banyambo call it todura.
Since then famine beaten us,
And a nyambo child sleeps without dinner.
Previously we used to eat beans,
37
Mixing them with bananas.
We used to produce banana juicy,
We mixed it with millet of kachizunga to get local beer.
Children drunk it happily,
And they studied majestically.
People also harvested coffee,
Sent their children to school.
The banyambo of Karagwe lived confidently.
But when the banana disease came,

We were surprised about what to do.
Now we depend on beans and maize,
We are like Kitengule prisoners.
We wondered here and there,
All people staggered.
There were people who were supposed to rescue us,
Instead they punished us severely.
We were full in jail,
Our children starved more and more.
The policy about any banana affected by todura,
Was to arrest the farm owner.
Instead of bringing us food,

We were arrested to pay money,
Because your farm is affected of banana wilt disease.
People wondered,
They sold the piece of land left by todura,
To pay for every affected plant to the government.
Men run away from their families,
The earth’s roots were uprooted for all,
38
Banyambo died of starvation.
Despite those hardship,

We decided to bond what we were left with,
In order to send our children to school.
We sent them to Dar es Salaam,
In order to study and gain different positions,
In order to struggle for banyambo’s welfare.
We send children to school to become confident,
In order to fight for their home,
And to raise Karagwe’s voice.
But when they came back,
Only to find their deserted families.
We wanted them to work for us,
For they studied for us.
They were to come to back up us,
Until famine has gone where it came from,
Until we stop eating maize and Ugali,
Until we stop eating rice and wheat,
Until we stop eating flour like grain-pests.
As their studies matured,

We came out of ignorance.
We shouted,
We (Banyambo) cried,
Asking if Todura has swept all banana farms,
And we have sold all the land,
How effective studies of our children will be possible?
The end is to miss banyambo’s voice abroad.
I remember the days we visited Dar es Salaam,

Banyambo were praised,
39
They introduced themselves to the world,
Until everybody knew who are banyambo;
That it is Nono of Bunyambo who founded Karagwe.
Before that, when you sent a child to school,
As he/her reached Dar es Salaam,
They convinced him/her to forget about Banyambo of Karagwe,
For they claimed that Karagwe is not a banyambo but bahaya land.
Today banyambo’s voice is recognized.

But we pray for God’s mercy,
And as he forgives us,
Let us see the usefulness of the children we sent to school;
Let them know that Todura spoils us,
Let them come to rescue our kingdom.
For those who sold the land under Todura pressure,
Let these children become lawyers to restore it.
Let these children stand firm,
So that Karagwe flourish again,
And let the people get back their lost supper.
Nyambo Version:
Toduura
Omwebugi: Kamitoma Janeth Starehe
Echaro: Ruhita
Ndi omuzarwa wa mitoma ekata ya katera,

Ndi omusita wa karagwe kanono,
Obutabuko bwanje ne chitoma cha Bugara,
Ndi omuzarwa wa karagwe.
Gamba nohamya
40
Kare tukabha tuhinga embire,
Tuhinga ebhitoche,
Tuhinga engarambi,
Tuhinga kainja,
Tuhinga bogoya,
Tuhinga obhunana.
Chonka tweija twaterwa endwara ya munyauko.
Bhajeta munyauko,nahurirangu ni munyauko,
Orulimi rwa abahazungu rwandema narusobhorwa eigamba.
Kinajire kubhuza omuntabhuko yo munyambo,
Nahurirangu ni todura.
Mbwenu okudura kukaruga bhuganda,
Beiza nibhatugambira ngu enjemu ezi kizikukwatwa todura,
Torikudurira atalarimire njemu.
Gamba nohamya
Mbagambangu ayarimile enjemu,

Akabha nadurira ataralimire njemu,
Chonka kiyeizire todura;
Abhana bhalala bhatalile,
Abhakazi bhalala bhatonchize,
Abhasaiza bhatoroka omumaka,
Bhaza kulima ebhicholi,
Abhandi bhaza kusaka obhuunga,
Gamba nohamya
Twararila amandazi,
Twanywa za kapyaru,
Ente zikabha zitachizuga,
Eyabheire nezuga kukamirwa abhana,
Twajiguza twagura akagunia komuchele ne bhihimba.
Nabhajira nti ebhyabhazungu nibhindema,
Kuiza kurarila amhuri gebhimunyu,
Kinabheire nindebha nibyera nabyeta amahuri gebhimunyu,
41
mbhanjira ngu nibyobyakulya bya bhazungu bhilikutamba enjara.
Gamba nohamya
Kwonka mbabhuza nti echitoke chikamarwachi karagwe?,

Bhatujirangu akaiza endwara;
ngu abhaswahili nibajeta munyauko,
abhazungu mbajeta bacteria,
abhanyambo mbajeta todura.
Enzara yatutera,
Omwana womunyambo yalala atarile.
Tukabha twerira echiimba,
Tuchita achitoche.
Ozunga amarwa gawe,
Ogabheteza omugusa gwa kachizunga,
Omwana wawe anywa atura omuba atenjeta,
Asoma nayehurira.
Nosoroma emwani,
Omunyambo wakaragwe natebhekana.
Gamba nohamya
Kwonka kibyarugire okwo yeiza endwara zokurima,

Twabhura echokukora,
Hati ntutungwa ebhiimba ne bhichori,
Tuli nkabhachitengule abhafungwa bhaserikali.
Twasobherwa twabhura echokukora,
Abhantu bharabhanamu,
Ensi yayandara,
Omwanya gwokwiza nibatamba enzara,
Bakeiza nibhatukoma obhusikurano,
Nibhatwizuza ombuhome
Abhana nibhalala bhatalire.
Kibhabhire nibhasanga omukankabhane,
Bhachisanga engemu erweile todura,
Bhakukwata bhakuigatila omuofisi.
42
Gamba nohamya
Omumwanya gwokwija kututambira enzara,

Bakutwara ngu nibhenda empia za serikali,
Ngu bhasangire engemu erweire todura.
Kandi torikumanya eiyarugile,
Tindwara ngu no jiturila,
Tibhurweire ngu nobhuturila omuntu.
Omuntu achisobherwa,
Oguza kariha akataka akasigirweho todura,
Ojenda osasura esente za serikali,
Ogaruka omunzu abhana bheitwa enzara,
Ensi ekuchira chimo,
abhanyambo twafa ntunyangarara.
Gamba nohamya
Kwonka aali echi,

Twajirangu tuguze obhutura bhusigeireo,
Twasomesa abhana.
Twabhatwara Dar es Salaam,
Bhasoma bhamanya ebyeo,
Bhamanya okuhudumia omunyambo.
Twasomesa abhana bhamanye entunguka,
Bhajire okurwanira eihanga ryabho,
Bhunyambo yatebheka,
Na Karagwe yatunga obhugambira,
Abhana bhasigara mbagaruka kurebha eka,
omumaka gabheisebho okugawereileyo.
Bhatukorere,
bhatusomere,
bhamanyangu bheize bhaturwaranise,
enjara egaruche omumhanga giyabheire etaa,
turuge aabhichori nobhugahali,
turuge aamicheli ne engano,
kulalila esano nkeemungu.
43
Gamba nohamya
Bhasoma bhatebhekana,
Twiza twabhimanya,
Twatera enduru,
Abhanyambo twabhoroga,
Tuti todura kiyatumarila enjemu,
Amataka twagaguza,
Abhana bheitu nibheiza kusomachi?
Omunyambo yabhurwa eilaka omwihanga.
Gamba nohamya
Kitwajire Dar es Salaam,

Omunyambo yayegamba,
Yayetambulisha bhamumanya,
Bhamanya omunyambo okwalikusana,
Bhamanya karagwe okweli karagwe Kanono kabhanyambo.
Kiwabheire otweka omwana ajire kusoma,
Achihika Dar es Salaam,
Bhamugambila ngu iwe kolabha oli omunyambo wa karagwe,
Karagwe tihabhayo bhanyambo nibamanya abhahaya.
Gamba nohamya
Kwonka hati esaa eji omunyambo eine eiraka nagamba.

Mbenu ntusabha mungu atuganyire,
karaja kutuganyira,
tumanyengu abhana bheitu abhajire kusoma nibhatujirira echilatugasira,
nibhamanya todura kiyatutahirire,
mbeiza kumanya eihanga lyeitu kulinamula,
nabhokuguza amataka tukagaondeza todura,
nibhaiza kurugayo nibhagahoreza,
abhana nibhajira kutebhekana,
karagwe netunga obhusinge,
abhana nibhalala bhalile.
44
Gamba nohamya
*****************************************************
The Deeds of Leaders (Ebhikorwa bya Bhakama)
Performer : Baziwani Datius
Village : Rwabigaga
The Deeds of Leader (Ebhikorwa bya Bhakama) is one of two Praise

poems performed by the bard known as Baziwan Datius. This praise
poem narrates about Tanzanian presidents such as Julius K. Nyerere,
Alhasan Mwinyi, Benjamini W. Mkapa and Jakaya M. Kikwete. Also
the praise poem narrates about the deeds of Karagwe kingdom rulers
such as Rumanyika and Ruhinda. Moreover, the bard of this poem
describes Banyambo by pointing the success and challenges under
different rulers. The poem reveals that banana wilt disease is the worst
of all challenges throughout all reigns.
In the first and second stanza, the poem points out two challenges
during the reign of the president Julius Nyerere which are fighting
colonialists and fighting Idd Amin of Uganda. The third stanza
represents Banyambo under the rule of President Alhasan Mwinyi.
Among other things, the bard argues that under this rule Banyambo
built more houses, bought more motorcycles and expanded banana
farms:
45
Then there raised a big man, Mwinyi,
In his reign young people built beautiful houses,
They built, built and built,
Banana farms flourished,
They bought motorcycles,
The fourth stanza is about the reign of President Benjamin William

Mkapa whereby he strengthened health centers and education systems.
The bard points out that money were very scarce and this was a great
challenge during Mkapa’s reign, ‘As his ruling continued prospering,
Money was counted as money’. The fifth stanza narrates about the good
of the reign of President Jakaya Kikwete which include constructing
more roads and secondary schools and laboratories in different wards.
However, the bard points out Banana Wilt Disease as the main
challenge under President Kikwete’s reign:
Then Kikwete came to power with changes,

He brought tarmac roads and more secondary schools,
Also laboratories were constructed.
We are now waiting for country rulers,
The selection of village readers is over,
But the biggest story is how to fight Munyauko (Banana wilt
Disease),
The last two stanzas of this poem show that under all reigns banana wilt
disease is the most challenging problem facing Banyambo. The bard
46
concludes that banana wilt disease is a current problem among the
Banyambo since it breeds problems such as students failing to attend
school, people eating anything found and banana farmers keep
wondering here and there.
Any who comes meets my fist,

I am who fights with fist.
I shook the whites with words,
A small man with strong words that shook the whites.
I am now mentioning the names of presidents;
The first is the iron Nyerere,
He chased the whites in Tanzania,
He was like his father to shake whites,
Let’s leave Nyerere chasing whites from Tanzania.
Then let’s remember when he chased Idd Amin,

I think they brought his (Id Amin) corpse.
There is also a tale of Kagera war,
Kyaka Bridge was destroyed,
Churches were burnt in full,
The only left thing is the heroes ground Kaitaba.
Nyerere introduced women tax,
But soon he realized and removed it.
Chorus: Speak majestically.
Then there raised a big man Mwinyi,

47
They added block houses.
Good things did not end,

The democratic Benjamin William Mkapa came to power,
He stabilized us and his news satisfied our hears,
More secondary schools were built,
More health centers were opened.
His ruling continued prospering,
Money was counted as money,
Theft was not so alarming,
Banana growers expanded their farms.
Then Kikwete came to power with changes,

He brought tarmac roads and more secondary schools,
Also laboratories were constructed.
We are now waiting for country rulers,
The selection of village readers is over,
But the biggest story is how to fight Munyauko,
And other stories of things we liked,
All to bring the previous richness of banana farms.
They are sleeping Rwantomi and Rwachigarama

Names of new districts emerged,
Provinces multiplied,
Ward councilors were mentioned,
Chadema and CCM were involved,
All struggled to revive the dead bananas.
It’s when they planted modern bananas,
Kaempu, Mutwishe and other types were grown.
Kadres Group treated the destroyed farms,
48
Opened stations at Nkwenda to fight munyauko,
But even yesterday new bananas were caught by the disease.
Guests and hosts who still love me,

Even he who never dance holds his trousers up,
Even he who never drinks tea buys a cup.
Let us hold our calabash,
Let the straw keep urinating on teeth.
They mentioned my names Datus Rugemarila Baziwani,
While I quitted, quitting were I was sting with Namala.
Good things spread Banyambo name,
Kyerwa became great Kyerwa,
I left them importing maize,
I left students going to school no more,
I left banana farmers fighting,
I left them collecting everything found;
Yams, sweet potatoes, cassava, round potatoes etc,
I left the banyambo cursing munyauko for finishing their bananas.
Nyambo Version:
Ebhikorwa bya Bhakama
Omwebugi: Baziwani Datius
Echaro: Rwabigaga
Abharija ntomi na rwachigarama,

Ndwanisa engumi.
nagambira abhazungu nibharuga bwingereza endwano zihitirire,
Akatete akatose kagamba obhutatengeta omuzungu obhutetejeka,
kangambe amazina gabharahisi;
owokubhanza ni nyerere choma,
niwe yabhingire abhazungu Tanzania,
49
akatete nkeise agamba natengeta omuzungu obhutetejeka.
Obwo nibwo twasiga Nyerere nabhinga abhazungu Tanzania.
Gamba nohamya.
Obwo kandi nibwo tweizuka obhuyabhinga Idd Amini,

Neisoti bhakagarura omurambwe,
Ebhita bhya kagera bhikagambwa,
Orutindo rwachaka bhakarutera,
Ekanisa sikasya obhutosa.
Keitabha oruwanja rwamasujaa nkasiga nibharugamba,
Nyerere akasutama akonjera abhakazi akabhata amusoro,
Honka bwanyuma akagaruka yabheiyaho.
Gamba nohamya.
Akemerera omusaiza Mwinyi,

Abhana bhakombeka enzu zirunji,
Bhakagaruka bhakombeka,
Ebhibhanja enjemu zikana,
Bhakagura epichipichi,
Bhakonjera enzu za matofali.
Gamba nohamya.
Ebhirungi nkabhisiga nibhichiza,

Obwo nibhwo nasiga mzeee wa uwazi na ukweli Benjamini William
Mkapa natwara.
Akemerela bhikagambwa ebintu ebyabyeire nibyendwa,
Akabhandisa eshule ze sekondari zikombekwa,
Ebhituo bye afya bhikatandika.
Obhutwazibhwe bhukajenda mbhusemera,
Esente omuntu akazibhara nkesente,
Obhusuma tibhulayongechire munonga,
Abhalimi bhe engemu bhakatembura ebhibhanja ebhindi.
Gamba nohamya.
50
Obwo ijweri obwachikwete nibhwo yazao ebhintu bhikagenda
mbihinduka,
Chonka nawe akaiza ne rami ne sekondari,
amahabara byona mbyombekwa,
Obhutwazi bhwensi ehasigara,
serikali za vijiji bhamazire.
Kwonka bhuli chilangiro chikabha echokurwanisa endwara ya
munyauko,
Kandi nebhindi ebhibhabheire nibhenda,
kujirangu bhagaruke omwitunguka bhulimuntu akwate ebhibhanja.
Gamba nohamya.
Nibhajererana rwantomi na rwachigarama,
Amazina ge wilaya nkasiga ewilaya nzonjera,
Etarafa nzonjera,
Amadiwani nibhagambwa,
Chadema na CCM bhakabhizamu,
Enjemu bhakazirwanisa obhutosa,
Obwo kandi nibhwo nasiga mbabhyara enjemu za kisasa,
Kaempu nezindi, mutwishe neyombekwa.
Abha Kadres nibhombeka amashamba,
Nibhachingura nkwenda abhwokurwanisa munyauko,
Chonka neizweri zikakwatwa.
Gamba nohamya.
Abhanyamahanga nabhanyamikago bhakaguma nibhachinyenda,

Tinzana ngoma nakubha ebhombo,
Tinywa chai naronda ehikopo chedongo.
Orugunda nturukwata,
Oruseche ndunyarira enjino.
Abhandi nkasiga nibhachingamba Datus Rugemarila Baziwani,
Nkasiga nsutamire na Namala ebhintu nabhikola obhutafiti,
Mbikorwa karagwe eizina lyabanyambo nichiza.
Ebyokugamba bhikaguma nibyeyongera,
Cherwa kandi eketwa Cherwa,
51
Abharinji bhenjemu nkasiga mbarwanisa,
Ebhichori nibhwo nasiga nibhabhireta,
Abhana bhamasomero nibhwo nasiga nibhanga kujayo,
Obhwo nibhwo nasiga bhurichintu nibhachenda;
Ebhikwara, ebhitakuri, ebhiribhwa, ebhilazi,
Nkasiga abhanyambo nibhwo bhagarukao abhwokujirangu munyauko
emazire engemu.
Gamba nohamya.
***************************************************
In Memory of Beautiful Days (Ebhirunji Obhubyabyeire

Nibyeyonjera).
Performer: Baziwani Datius
Village: Rwabigaga
In Memory of Beautiful Days (Ebhirunji Obhubyabyeire Nibyeyonjera)

is the last poem presented in this work. It is an elegy to the disappearing
of beautiful days. Using reference to days when banana grew healthily
among the Banyambo, the bard builds an idea that other good things
were possible in response to the Banana production. The poem
describes the days when people lived in harmony, when people had
enough food and when parents had enough money to pay for their
children’s school fees as beautiful days. In these verses, the bard argues
that beautiful days were possible due to banana production:
Those days Bananas were a daily talk,

People expanded farms and others opened new ones.
52
Banyambo maintained that “who never become jealousy never
open new farm”,
This talk spread among all Banyambo.
The poem shows that today’s Banyambo are missing good things which
did exist in past. In this respect, the poem suggests that the today
Banyambo’s life is not as good as the previous one hence the good life
is just a memory.
On the other hand, this praise poem is an historical account of the

present Banyambo, Karagwe and Kyerwa districts. It explains how the
present Kyerwa district existed ‘Nono’s Karagwe came to be known as
the lower Karagwe, New district known as Kyerwa was borne’. The
poem describes how political administrations expanded by dividing
Kyerwa into more wards and villages. Also the poem draws attention to
some traditions which do not exist among the today’s Banyambo and
attribute their disappearance with the emergence of banana wilt disease.
Such traditions include the traditional calabashes with which Banyambo
and Bahaya used to drink Banana beer:
It was when the straw urinated on the teeth.

It was when orubhis (banana beer) was a talk.
Bahaya had ebhirere (Haya name for calabash) in their hands,
While Banyambo men had engunda (Nyambo name for
calabash) in their hands
53
In the eighth stanza the poem throws an insight to what made the
beautiful days disappear among the Banyambo. The poem uses a
metaphorical language to compare banana wilt disease with Satan, ‘It’s
when the aggravated Satan had not yet visited us’, due to the fact that
what the disease did to Banyambo is satanic. From this point the poem
switches from beautiful days to new days which are ugly.
The poem ends by showing efforts which are done by Banyambo,

activists and government to restore Banyambo’s beautiful days.
Moreover, the bard discloses that some of methods used by government
to restore beautiful days were coercive hence added difficulties to
Banyambo making ugly days uglier. According to this poem, both
government and her people are still crying meaning they failed to
remedy the effects of banana wilt disease therefore, the beautiful days
remains memorable.
English Translation
Stonman walks on a dressed road,

Stonman walks on a dressed road.
The one that talks on behalf of others,
They count his steps while he walks.
I mention all chiefs,
Of the lower and upper karagwe,
The Karagwe of Nono.
I mention the name of Rumanyika,
And other chiefs will come.
54
In those days when clansmen gathered,
Beautiful things kept flourishing,
They included various banana types;
They included muzubhu,
They included mwanakufa,
They included entaragaza and entente.
Those days when fallow land were cultivated,
Karagwe grew rich in Bananas,
Lorries were loaded with bananas,
Bananas were beautiful,
Children attended schools and studied,
And schools were built in each ward and village.
In those days the whole Bukoba were crying for our bananas,
And Ugali was heard far away.
Beautiful things multiplied,

Clansmen kept gathering,
They made alcohol,
Ntundu bananas were grown,
Other bananas were grown and kainja produced beer,
Men were drumming and changing talks,
Drinking alcohol and playing drums.
Beautiful things multiplied more and more.

Nono’s karagwe came to be known as the lower Karagwe,
New district known as Kyerwa was borne.
Wards multiplied from eighteen to twenty two.
Clans men gathered and more beautiful things increased,
Children schooled fully.
Those days Bananas were a daily talk,
People expanded farms and others opened new ones.
55
Banyambo maintained that “who never become jealousy never open
new farm”,
This talk spread among all Banyambo.
Beautiful things multiplied,

The beautiful ones despised me saying that;
“He never dance the drum,
He wears trousers without neck tie,
He picks thrown cups”.
It was when the straw urinated on the teeth.
It was when orubhis (banana beer) was a talk.
Bahaya had ebhirere in their hands,
While Banyambo men had engunda in their hands.

Stories were only of continual multiplying of beautiful things.
Then they gave us district and they brought us district directors.
They brought district commissioners,
They include Colonel Benedicto Kitengo, George Lukas Mtindo.
Police posts extended everywhere;
Nkwenda post,
Mabira post,
Mulongo post,
Kagenyi and Kaisho posts.
Beautiful things continued coming,

Children attended schools,
Names were mentioned and ward councillors ruled effectively.
Roads were reconstructed,
However previous chief were still remembered,
They include; Ntare, Ruhinda, Rumanyika,
And many known others.
56
It’s when the aggravated Satan had not yet visited us,
Things were abundant,
The flour was head,
People ate ugali due to appetite.
However, it was millet ugali,
Famously known as obhuro bwendweiro.
The last year,
Three-four past years,
I heard munyauko in Muleba,
Munyauko entered Muleba and turned all banana leaves reddish,
Bananas got ripen unmatured.
Banyambo kept drumming and dancing,

Produced alcohol they liked,
Relaxed and shared stories with one another,
Then came a plague.
Baganda (people from Uganda) came with their machetes,
Entered our farms to buy bananas,
Used their machetes in our farms,
Then munyauko caught us.
Munyauko entered Bushangaro,

It reached in Kituntu and finished all farms,
Then it turned and entered Kyerwa,
Yes it reached in Kyerere and Nyakatuntu and everybody wandered.
Then I left farms deteriorating in Bugomora rwamuhaya,
I left farm deteriorating in Businde,
When it entered Kitwe houses got leaked,
Even there, people wondered for food.
They started eating flour,
57
Some sung that people became flour eater like prisoners or school
children.
Chorus: talk majestically
Parents failed to take their children to school,

Things started changing,
Rubis (babnana beer) started to be heard,
They started looking it far away,
*Entabo (a place where ripe bananas are pondered into juicy for making
beer) were ruined,
Banana beer ceased,
*Amato (a wooden tool in which banana juicy is processed into local
beer) became useful for keeping water.
Then I left people calling each other,

They searched bananas far contrary to their previous experience.
Other learned to sleep without evening meal,
Pupils failed to attend schools,
Keeping cattle failed,
Men ceased to be men,
Women wondered for maize,
*Engata dried on their heads (* a traditional tool which is pressed on
the head before carrying a heavy thing).
However, Kinsmen and neighbors struggled,

The story became big,
Government fought munyauko,
Maruku people conducted research,
But things continued failing,
They brought jiki medicine but failed.
People continued using Machetes in banana farms,
Some advised to burn the machete after use,
58
Others insisted of sharpening them (machete).
Banyambo kept pressing the fist on the ground,
Munyauko had come,
Munayauko finished people.
People became jealous of those who were left with some bananas,
People honoured those who were left with a few bananas,
Girls were forced to marry to run from their starving families.
Kinsmen and neighbors,

Kyerwa district council settled,
Settled down for a word.
Then people were caught for their affected banana plants,
It’s when I left people tied by ebigoye* (*dried banana stem parts),
Every damaged banana plant cost them ten thousand shillings.
Politician passed a curse for coming of munyauko,
Argued that the disease was brought by baganda* (*people from
Uganda),
Banganda were thus prohibited to cross the barrier.
They put a barrier on Murongo bridge,
But baganda kept coming,
And munyauko spread through all villages,
Kamuli was left with only coffee for economy,
But later munyauko affected even the coffee.
Kinsmen and neighbors,

Karagwe and Kyerwa,
Government is crying,
Trying what to do but in vain.
59
Nyambo Version
Ebhirunji Obhubyabhaire Nibyeyonjera

Omwebugi: Baziwani Datius
Echaro: Rwabigaga
Oweibhare rutemba nibhara,

Oweibhare rutemba nibhara.
Rugambira ombandi,
Rutambura mbabhara entambi.
Omuzumbi ngutonyororoka,
Abhakama nkabharebhamu,
Karagwe Keifo na karuguru,
Karagwe kanono,
Nabha Rumanyika amazina gakagambwa,
Abhakama bhakaiza.
Gamba nohamya
Abhanyaruganda bhakerundana,
Kandi ebhirunji bikeiza,
Zilimu engemu ze ntano bhakazilima,
Zilimu za muzubhu,
Zilimu za mwana kufa,
Zilimu entaragaza, entente.
Nibhwo nasiga kandi enkande nibhazilima,
Ebhitoche karagwe nibyera,
Emotoka nisisomba,
Ebhitoche nibhisemera,
Abhana nibhaza amasomero nibhasoma,
Kandi nkasiga eshule nizombekwa bhuri kata, bhuli chijiji.
Nkasiga Bukoba yona mbalizibwa ebhitohe byakunuya,
Obhugali ntukabha ntubhuhurira hare.
60
Gamba nohamya
Ebhirunji bhikaguma nibyeyongera.

Abhanyaruganda bhakaguma nibherundana,
Amarwa bhakagaisa, enjemu ze ntundu zikalimwa,
Nkasiga enjemu nibhazilima za kainja nibhazunga,
Abhaseiza nibhatera engoma nibhaganira,
Amarwa nibhanywa nibhagaruka omungoma nibhazana.
Gamba nohamya
Obwo ebhirunji bhikaguma nibyeyongera,

Kandi karagwe kanono ekagaruka eketwa karagwe keifo,
Ewilaya ekazao eketwa cherwa.
Ekata zikonjera zikabha ghabiri neibhiri zikabha zibha ikumi na manna.
Abhanyaruganda bhakerundana Ebhirunji bhikeiza,
Mwaka chenda netano abhana bhakaza amasomero amasule
bhakasoma,
Enjemu zikagambwa obhutosa,
Abhantu bhakajira ebhibhanza abhandi bhakatembura,
Abhanyambo bhakajirangu “atarima tachubha ntana”,
nicho chabheire chili echigambo chomunyambo.
Gamba nohamya
Ebhirunji bhikaguma nibheyonjera,

Mbasiga abharunji nibhajirangu;
tinzana ngoma,
Nakoma ebhombo teine tai,
Naronda echikopo che dongo.
Kandi obwo nibwo nasiga oruseche ndunyarila enjino.
Nkasiga abhorubhisi nibharugamba.
Abhahaya bhakwasire ebhirere,
kandi abhasaiza bhabhanyambo bhakwasile engunda.
Gamba nohamya
61
Obwo nibwo nasiga cherwa nibhagamba ebhirunji ngu byaguma
nibheyonjera,
Ewilaya ntujibhona abhakurugenzi nibhabhareta.
Abhakuru bhewilaya mbabhaleta.
Bharimu bhakanari Benedicto Kitengo, George Lukas Mtindo.
Nkasiga kandi ebhituo bhya Polisi nibhiza bhuli hantu;
Obwo nkwenda alio echituo,
Mabhira alio echituo,
Murongo alio echituo,
Kagenyi na Kaisho alio echituo.
Gamba nohamya
Ebhirunji bhikaguma nibhihiza,

Kandi abhana bhakasoma amasomero,
Amazina gakagambwa abhadiwani bhakasutama bhakachika,
Embarabhara zikalimwa.
Ebyarumanyika bhakabhizuka,
kandi abhakama bhakagambwa amazina,
alimu Ntare, Ruhinda, Rumanyika,
kandi hamwe nabhandi abhabheire nibhamanyika.
Gamba nohamya
Obwo oweinazi shetani atakeizire kutaa mbantu,

Ebhintu bhikabha mbhijira,
Ehunga tukabha ntujihurira,
Alikulya obhugali omuntu akabha nayeyendera,
Kwonka eitwe tukabha ntulya obhugali bhwobhuro,
Bhwokumanyika nkobhuro bwendweiro.
Omwaka ogwaweire,
Emyaka eweire eshatu, enna,
mulebha nkahurira mbagamba mnyauko,
mnyauko ekataha mulebha enjemu zona ekazihindura ndele zikatukula,
ebhitoche bhikasya bhitakakuzile.
Gamba nohamya
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Abhanyambo bhakaguma nibhatera engoma nibhazana,
Nibhahisa amarwa gabho,
nibhazao nibhaganila nabhajenzi bhabho,
kwonka endwara ekaiza.
abhaganda bhakaleta ebhisyo,
bhakaja ombubhanja bhakagula ebhitoke,
ebhisyo bhakabhitemesa ombibhanja bhyeitu,
mnyauko ekatukwata.
Gamba nohamya
Bhusangaro mnyauko ekazayo,

Nibwo yagaruka ekaza chituntu abhantu ebhibhanza bhikawa,
Obwo nibhwo yachebhuka ekataha cherwa,
Ego ekaza cherere na nyakatuntu bhurimuntu nasaka,
Obwo kandi nkasiga bhugomora rwamuhaya ebhibhanja nibhiwa,
Nkasiga bhusinde nibhiwa,
Ekataa chitwe abhantu bhona amazu gakazwa eiyano,
Kandi abhantu bhakatandika kusaka,
Abhantu bhakatandika kulya obhuhunga obhubheire bhatamanyire,
Abhantu abhandi bhakatandika kurarakwo ebhibheire bhatamanyire,
Abhandi bhakazana ebhizano ngu bhahinduka abhamagereza abhalya
obhuhunga,
Nanga abhana bhamasomero.
Gamba nohamya
Abhazeire bhakaremwa kutwara abhana amasule,

Kandi ebhintu bhikajenda mbhibhahinduka,
Amarwa bhakagahurira,
Nkandi obwo bhakatandika kugaondera hare,
Entabho bhakazigaza,
Ebhyokuhisa bhikawa,
Amato bhakagaregesa amaizi omumbaraza.
Gamba nohamya
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Kandi obwo nkasiga abhandi nibhetana,
Ebhitoche bhakabhikulata hare okubhabheire bhatabhimanyilile.
Abhandi bhakaguma nibhararakwo,
Okuza ashure abhana kukarema,
Okutunga ente kukarema,
Abhaseiza bhakabhurwa okwetwa abhasaiza,
Abhakazi bhakaza omukusaka Ebhichori,
Omutwe gukomerwaho engata.
Gamba nohamya
Abhanyaruganda nabhanyamikago bhakaguma nibhentenzya,

Kandi echigambo chikabhacho,
Serikali ekarwanisa munyauko,
Maruku nibwo bheiza kukora obhutafiti,
Ebhintu bhikaguma nibyanga,
Kandi obwo bhakaleta emibhazi ya jiki bhikanga.
Ebhisyo bhakaguma nibhabhitemesa,
Abhandi bhakajira bhabhite ommurilo bhabyose,
Abhandi bhakajirangu bhabhitazye.
Abhanyambo bhakaguma nibhatera entomi aansi,
Endwara ekaiza munyauko, munyauko emazile abhantu,
Abhandi nibhahurila omujenziwe alikutema ebhitoche nibhasasa,
Kandi alikubhona echitoche nachiterera omungaro,
Abhandi abhaesiki bhakaswerwa bhatatekatechire abwenzara kuhunga
owabho munyauko.
Gamba nohamya
Abhanyaruganda nabhanyamikago,
Alimashauri ya wilaya cherwa ekasutama,
Bhakasutama bhakatao echokukora.
Obwo nibwo nasiga abhantu nibhabhakwata obhutatema njemu,
Nkasiga nibhabhatekamu ebhigoye,
Bhulinjemu silinji elufu ikumi.
Abhandi abhanasiasa bhakatongana ngu munyauko tiyakwizire,
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Ngu ekaletwa abhaganda,
Abhaganda bhakabhazibhira, eberia zikakomwa,
Murongo orutindo bhakautaho eberia,
Honka abhantu bhakaiza,
Munyauko ekakwata ebyaro byona.
Kamuli obhuchumi bhukawa mbwenu bhakasigaza emwani,
Na munyauko ekwasire emwani.
Gamba nohamya
Abhanyaruganda na bhanyamikago,
Karagwe na cherwa,
Enduru elio nelilizibwa serikali,
Bhateireo echokuronda nechokukora tichibhahurire.
Gamba nohamya
CHAPTER FOUR
TECHNIQUES USED IN THE SELECTED PRAISE POEMS
As noted earlier that Banyambo praise poetry or ebyebugo exhibit

literary creativity, this section is confined to describing the techniques
employed in the selected praise poems. The selected Banyambo praise
poems employ a number of techniques which in turn help to comment
on the present, 2000’s praise poetry tradition. Through the techniques
employed in these praise poems it is true that failure or successes of the
performance of Banyambo praise poem depends on the context and the
prevailing situation at the moment of performance. Therefore, it is
mandatory that the bard should manoeuvre any possible means to make
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his/her poem understood and enjoyable through various techniques. The
following are common techniques employed in selected poems;
The Use of Descriptive Language
One of the techniques employed in these praise poems is the use of

descriptive language to color something praised in the poem. For these
performers to make their poems descriptive make much use of figures
of speech such as imagery, personification, anthropomorphism and
allusion which help to paint a picture of banana wilt disease so that it
appeals to the audience‘s senses such as touch, smell and hearing easily.
For example in the poem ‘Karagwe Should be Defended’ the banana
wilt disease is described as a destructive person who passes various
villages destroying banana farms:
He gained the momentum,

And entered Masule then Rwakahozi,
He rose through Businde and Bugomora.
He dropped to Nchwekerera,
And kept dropping until Nyamihaga.
Rested on his elbows and bred many children there.
In this case, the bard knowing that banana wilt disease is an abstract
idea decided to provide it with human qualities who can venture various
places, who is fearful, and knows a proper time and place for resting as
the verse “When he reached a place called Kibare, Rested on his
elbows and bred many children there” sates. The audience can compare
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the evil done by a bad person to the evils of the banana wilt disease in
the places.
Allusion
Allusion is also used as a technique which demonstrates the use of
descriptive language. The bards use to compare and contrast past and
present experience of the bard and the society i.e. present and past
events, people and places. For example, the poem, In Memory of
Beautiful Days the bard revisits Banyambo’s past days calling them
‘beautiful days’ “In those days when clansmen gathered, Beautiful
things kept flourishing”. Then the bard compares the beautiful days
with days after the emergence of banana wilt disease which are ugly,
arguing that after banana farms were destructed people were forced to
eat ugali (stiff porridge) unlike previously when they did it for appetite:
It’s when the aggravated Satan had not yet visited us,
Things were abundant,
The flour was head,
People ate ugali due to appetite.
However, it was millet ugali,
Famously known as obhuro bwendweiro.
Also in the poem A Welcoming Land allusion as a technique is applied

to refer to various Banyambo villages which supported banana farming
as welcoming lands unlike present villages which are victims of banana
wilt disease hence are unwelcoming lands. Moreover, allusion appears
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a technique in all selected poems with which the performers use to
explain their beliefs, assumptions and attitude on the Bnyambo’s life
before the effect of banana wilt disease and after the Banana wilt
disease. Also, allusion stimulates the audience’s sense of being the
descendants of glorious ancestors hence hold past and present
Banyambo together and unite them as people of the same land but with
a varied experience influenced by the effects of banana wilt disease.
Call and Response
There is a call and response in the selected Banyambo praise poetry in

which the bard speaks in a considerable number of lines and the
audience responds on cue with its line. In all five praise poems the
audiences respond to bards by saying Gamba nohamya /Speak
majestically at every time a bard pauses. The call and response
technique enhances the involvement of the community in the
performance process. By involving these communities through call and
response techniques, the bards accomplish Professor Mulokozi’ idea of
the performance being a basic definitive characteristic which makes
praise poems oral literature and a fundamental element which makes
them live.
Anaphora
In these poems, there are words, phrase, sentences which the bards find
necessary to keep them repeating for various reasons. The bards use this
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technique variably depending on the significant effect he/she aims to
achieve. To some cases the bards make use of repetitions to comment
and draw audiences’ attention. For example, in Baziwan’s In Memory
of Beautiful Days the bard introduces himself as a person who is as
strong as a stone by repeating the line ‘Stone-man walks on a dressed
road’ two times.
Also in there is use of anaphora as a type of repetition. Anaphora refers
to the repetition of a word or words at the beginning of two or more
successive verses (lines) or sentences. One of the poem that employs
this technique is Kamitoma’s Let us Protect Karagwe when she repeats
phrases ‘I am’ and ‘I am not’ in her praise poem. She uses these phrases
in order to emphasize that she is indigenously a person of Karagwe,
Omunyambo:
I am very proud and happy,
I am confident in my country.
I am not a tax avoider that I should hide,
I am not an immigrant that I should buy a passport,
I am not a refugee seeking where to dwell,
I am a nyambo of this Karagwe.
Also repetition is used to emphasize various ideas. In Kamitoma’s The

End of Pride the word Toduura, Byambo term which means stop being
pride is repeated throughout the poem to show that the poem is about
one of the effects of banana wilt disease which is to stop being pride.
Repetition has been one of important tools in the selected praise poems
as it helps to emphasize some of ideas, describe the performer and
create rhythm.
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Generally, the bards employ various techniques in their praise poems
variably and with various intentions. However, only common
techniques to all the selected praise poems have been identified above.
CHAPTER FIVE
BANANA AS A BLESSING AND BANANA
XANTHOMONAS WILT (BXW) AS A CURSE
Banyambo are one of Bantu agricultural societies who are believed to

have turned the inter-lacustrine region into a Banana zone (Sutton,
1993). Like any other inter-lacustrine society, the dominance of banana
in various Banyambo villages became a driving force to many changes
among the Banyambo such as development of their economy, politics
and art. This part reveals how banana is portrayed as tool which
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strengthens social classes among the Banyambo. At the same time the
banana devastation effects are portrayed as a curse through which
various Banyambo social classes are negatively affected.
Banana Land is a Welcoming Land

Banyambo society grew from a feudal society in which land was owned
by Omukama (King). Today the feudal economy has been eroded by
capitalism not only in Banyambo society but also in many parts of the
world. However, despite this transition, Banyambo economy still
depends on land thus land is the most valued possession. However,
among the Banyambo only the fertile land to support banana farming is
an important possession a person would admire.
This situation in which banana producing land is considered the most

valued possession is expressed in selected Banyambo praise poems. The
bards praise different Banyambo Banana farming villages, collectively
calling them a welcoming land which attracted many people.
In Banyambo culture a welcoming place is the one friendly to

neighbours and is always visited by all people. Contrary to welcoming
place is unwelcoming one. Unwelcome place which bears characters as
superstitious, thievery, individualism is ominous and never being
visited. It is always believed that welcoming places receive blessings
from people who come from various places. In the praise poem Ensi Ya
Leta (A Welcoming Land), the bard addresses this phenomenon by
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praising various Banyambo places which grow bananas as welcoming
lands:

It welcomed people from Kituntu who came to settle
here,
It welcomed people from Bugomora who came to settle
here.
I still remember some of those people who came to settle
here;
There is one relative of Tinkazeile whose name is
Jerman who settled at Kyerere,
There is another man called Saidi Chamani who settled
at Bushongole,
He used to load many Lorries of different bananas in this
land;
Entente, entobe, mwanakujwa, ensichila (types of
Bananas),
These bananas were so productive and flooded Bukoba
market.
It seems that prospering in Banana farming is a good omen so that some

Banyambo places pulled neigbours to come and establish settlement due
to supporting banana production. Areas such as Nyakatuntu, Kyerere
and Bushongole are referred as welcoming lands because they favoured
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Banana farming and so welcomed people from different places.
Contrary to welcoming lands are places as Kituntu, Bugomola and
Nyaishozi which never favour banana farming. These are unwelcome or
unlucky lands.
Moreover, places which are near to the welcoming lands share blessings
of the welcoming lands. The last verse describes Bukoba, a
neighbouring town to Banyambo and one of big markets in the
interlucastrine region which benefited the blessings of the welcoming
land through a hyperbole, “These bananas were so productive and
flooded Bukoba market”. There are two things involved with this verse.
On one hand, the poem expresses how prospering in banana would
make a place famous and notable among other places. On the other
hand, the verse connotes that bananas were the most notable commodity
in markets. For that reason, places which favoured banana production
were considered as fortunate so that the indigenous of such places were
glad for living in such places.
There is a similar image of Banana in the praise poem Ebhirunji

Obhubyabyeire Nibyeyonjera (In Memory of Beautiful Days), being the
most important commodity in Bukoba market. However, in this case not
only that banana earned its importance in the market of Bukoba but also
had many advantages including supporting paying for children’s school
fees:
Those days when new lands were opened,
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Karagwe grew rich in Bananas,
Lorries were loaded with bananas,
Bananas were beautiful,
Children attended schools and studied,
And schools were built in each ward and village.
In those days the whole Bukoba were crying for our
bananas,
The Ugali were head away.
This stanza designates what has been mentioned in the introductory

chapter of this text in which allusion is pointed as a technique in
Banyambo praise poems. In the verse “Those days when new lands
were opened” glorifies the ancient Bunyambo by alluding to the period
when the land was fertile and supported Banana farming. There is also
an allusion to Ugali, a once stigmatized food among the Banyambo in
the last verse. Currently, with the diminishing in banana production,
Ugali (stiff porridge) is not only a must eat food but also a palatable
one. The poem is of the view that Banana producing lands were so
advantageous that the owners dominated over the areas which received
bananas as commodities.
Banana land being a most attractive place for settlement is revealed in

all poems selected under this text. Every bard praises his or her home
place (village) as best than other place due to the fact of supporting
banana growth. In the poem titled Karagwe Should be Protected
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Kamitoma shows that banana was the most important crop among other
crops in her home villages:
I remember the past five years,

There were much coffee in Rwensese,
But bananas were of all types,
There were obhunana,
There were bogoya,
All types of bananas grew healthily.
The performer in this poem suggests that despite Rwensese village

being able to support various crops, bananas drew much attention
among the people of this palace. For this reason it is true of the
statement that banana spread the name of this village than the coffee
and other crops did. These are just few places among those portrayed by
the bards which designate banana lands as welcoming lands and thus
the most valued possessions.
Banana as a Tool of Honour and Respect
Private ownership of land enhanced individuals to open big banana

farms, accumulate much wealth and thus taking the previous kings’
prestige. Those who own banana producing lands have power to expand
their wealth, buy more land, own many labourers, buy cars, build
expensive houses and buy many cattle.
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Bananas did not only draw attention to places where they were grown,
but they also made banana growers and land owners notable to distant
places. Rich Banana farm owners were able to influence politics and the
arts, access better education, better health services and formed
Banyambo’s upper class. They earned much respect, superiority, honour
and wealth with which they used to control others.
Successful banana growers were seen as heroes and used strength from
prospecting in banana farming to overlook others. The praise poem
Ensi Ya Leta (A Welcoming Land) discloses how banana growers
acquired hanour and praise among other social economic groups such as
pastoralists and labourers:
The day before yesterday I met men, the heroes who

never fear,
I met Kawa of Rujemano there at kamuli.
It was discussed by the people that since these men have
met,
Kawa of Rujemano and other men (including me) should
be respected more.
We came talking majestically as you see me now.
I remember how he prospered by growing banana type
of Kamugunju,
He alone loaded the whole lorry of banana,
Other men were seen as nonsense.
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In this respect Bananas extends from blessing places (land/home) to
blessing individual people, especially big banana farm owners. The bard
compares himself with a successful Banana grower, Kawa the son of
Rujemano. He insists that, his (bard) friendship with Kawa earned him
a respect before other people. The last verse, “Other men were seen as
nonsense” suggests the marginalization of people belonging in other
classes such as labourers. These provided labour in banana farms and
were always inferior to their masters, Banana growers. Small scale
banana peasants earned little respect.
Moreover, in the poem Ensi Ya Leta (A Welcoming Land) it is argued

that to be noted as a respectable banana grower one had to own big
banana farm and be able to sell as much bananas to fill a lorry:
Also, I remember those days when I sold one lorry of

banana,
I went at Chigorogoro where I bought many cows.
I was accompanied by Njenje, the son of Muzanza,
I was accompanied by Kakuru of Rujemano,
I was accompanied by the unbeatable, Rwabakwa,
I was accompanied by Rutinankore, the son of
Rubambura,
We swaggered and controlled our cows as men.
All people praised us saying “these men have come with
many cattle”,
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The first two verses reveal that having sold a lorry of Bananas, the
persona bought many cattle. Despite that these lines support the co-
existence of banana farming and pastoral activities in Banyambo, they
help to prove that successful banana growers could own various things
than other people.
Therefore, Bananas in this case is portrayed as a source of capital which

enhanced Farmers to invest in various things. The class of people who
own large Banana farms could get many friends than other social
groups. The more people were closer to successful banana grower, the
more respectful they were, as people such as Njenje, Kakuru,
Rwabakwa and Rutinankore who were just journey supporters earned as
much praise. In this respect, bananas were as capital among the
Banyambo as money is to present capitalists.
Furthermore, it is evident that a type of leadership prevailing in a

specific period affected the way people invested and reinvested in
banana production. Different reigns as portrayed in the selected praise
poems gave or denied freedom to Banana growers to invest in various
projects. This situation is described in praise poem The Deeds of
Leaders (Ebhikorwa bya Bhakama):
Then there raised a big man, Mwinyi,

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They added block houses
It seems that Banyambo under the reign of Alhsan Mwinyi benefited

much from banana products than other reigns. People were able to build
more houses and buy motorcycles than previously. The bard reveals that
this development went parallel as the banana flourished. Such
development was not possible in the reigns of leaders as Nyerere,
Mkapa, and Kikwete.
Banana and Banana Beer as Tools for Socialisation and

Togetherness
Banana plays paradoxical roles among the Banyambo. While it

enhances Banyambo upper class’ power, its product such as banana
beer holds together various Banyambo social classes. The way Banana
beer is portrayed in the selected Banyambo praise poems is similar to
the way it is represented in Bahaya epics. Mulokozi maintain that the
epic of Rukiza portrays banana beer as an important tool which gathers
people together (Mulokozi, 2002). Similarly, in the praise poem
Ebhirunji Obhubyabyeire Nibyeyonjera (In Memory of Beautiful Days),
it seems that Banyambo harmony was a result of happiness resulting
from prospering in Banana production:
In those days when clansmen gathered,

Beautiful things kept flourishing,
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They included various banana types;
The poem expresses gathering as something important among the

Banyambo. It suggests that Banyambo were able to prosper in Banana
farming due to cooperation. Consequently, it is also true that banana
and banana products enhanced cooperation among the Banyambo. In
the poem Toduura (The End of Pride) banana is portrayed as a food and
banana beer as a traditional drink which kept Banyambo happy and
successful:
Previously we used to eat beans,

Mixing them with bananas.
We used to produce banana juice,
We mixed it with millet of Kachizunga to get local beer.
Children drunk it happily,
And they studied majestically.
In these verses banana and banana beer seem to be more important than
any other food and drink among the Banyambo. Attributing children’s
success in studies to banana is linked with the fact that for students to
succeed, they must not be hungry or thirsty. So, the poem suggests that
not only did banana support Banyambo to pay school fees but also
provided food and a drink to Banyambo’s children.
Banana and banana beer are important in Banyambo occasions such as

funerals, marriage ceremonies or traditional meetings. Banyambo do
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not make a grave until they are given Banana beer or there is a promise
of banana beer at the end of the task. They do not fetch firewood for a
ceremony unless they see cans of banana beer set aside as a reward after
the task. Banyambo ceremony is considered good or bad depending on
the quantity and quality of banana and banana beer taken at the event.
For these reasons bananas are important tools which hold together
various Banyambo social classes.
Banana Wilt Disease as a Source of Animosity
Contrary to bananas which made various Banyambo villages become

welcoming lands is the banana wilt disease which made Banyambo
grow anger with newcomers accusing them to come with the virus
which led to banana devastation. In the selected poems there are sets of
expressions of conflicts felt between Banyambo and Baganda which
lead to animosity between the two sides.
Historically, Baganda, people from Uganda, had been good neighbours

and were one of Banyambo Banana customers. However, the poems
portray this partnership to cease after the emergence and spread of
banana wilt disease in various Banyambo places. The praise poem
Ebhirunji Obhubyabyeire Nibyeyonjera (In Memory of Beautiful Days)
reveals this conflict between Banyambo and Baganda through the
following verses:
Politician cursed the coming of munyauko,

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Argued that the disease was brought by Baganda (people
from Uganda),
Banganda were prohibited to cross the barrier.
They put a barrier at Murongo Bridge,
But Baganda kept coming, (Baziwani’s)
Therefore, conflict as discussed here rose in Banayambo due to the

belief that the increasing contact of Banyambo farms with Baganda
businessmen impacted adversely Banyambo, spreading viruses which
cause Banana wilt disease from Uganda to Banyambo areas.
Despite that Baganda accusation as the source of banana devastation in

Bunyambo might have been influenced by politics, its’ contribution to
place wories between Banyambo and Baganda in maters related the
source and spread of this disease contains some truth. For this reason,
unlike other disasters which forces neighbours to cooperate in order to
join the efforts for remedying the situation, banana wilt disease is
portrayed as disaster with which Banyambo use to label their enemies
and a determinant factor for a good or bad neighbor.
Banana Wilt Disease as a Tool for Diminishing of Honour and

Respect
The superiority, respect, honour and wealth of the upper class acquired
due to prosperity in banana production decelerated with the emergence
and increasing banana wilt disease effects. Again, the praise poem Ensi
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Ya Leta (A Welcoming Land) which has been of great use in
describing some of banana farmers as advantaged class discloses what
this class experienced after the banana wilt disease attack:
We are ashamed to everybody who comes,

I who never feared before but now fears,
I who possessed delicious nkota (type of banana) see

where am rotting.
Words such as ashamed, fears and rotting describe negative attributes.

Shame signifies negative emotion resulting from feelings of dishonour,
unworthiness, and embarrassment. Fear is not of reverence in this
stanza but a feeling of anxiety caused by loss of hope and anticipation
of hard times. Rotting which always describes decomposition or decay
of something refers to the languishment of the privileged class (banana
farm owners). It can thus be commented that through this praise poem
Banyambo rich banana growers, who greatly formed the Banyambo
upper class and the most beneficial of banana products are portrayed to
be the first and foremost victims of the Banana wilt disease.
The downfall of Banyambo upper class (big banana farmers) is also

reflected through a general comment derived from other verses of
selected praise poems. Before the emergence of banana wilt disease,
pride, a feeling of satisfaction about having banana farm which
concurred with the humiliation of labourers was a central feature of big
banana farm owners. The praise poem Toduura (The End of Pride)
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considers the ultimate effects of banana wilt disease as an egalitarian
force which reduced the inequality between Banana farm owners and
labourers:
I heard that todura spread from Uganda,

It was said that when the banana farm is affected by
todura,
The owner ceases to be proud over those who didn’t

grow banana.
The last verse in which owners of banana farms cease to be proud over
those who never had banana farms marks the end of superiority of one
class over another due to possession of banana farm. The lower class
greatly composed of laboueres who had been selling labour to banana
farmers, were free to move to other places to earn for a living.
Other groups, specifically people who previously grew no bananas but

crops as cassava, potatoes and yams became important to both labourers
and banana growers. Therefore, these praise poems portray the banana
wilt disease as something which severely eroded the gap between pride
and humility enhanced by banana farm possession in Banyambo
community.
Banana Wilt Disease as Source of Disunity and Starvation
Despite the selected poems to describe banana wilt disease differently,

nobody could deny that the great effect of it was to destroy the previous
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harmony among the Banyambo. Socialization and togetherness
enhanced by banana and banana beer seem to have been disturbed by
the emergence of banana wilt disease in various Banyambo places. In
Ebhirunji Obhubyabyeire Nibyeyonjera (In Memory of Beautiful Days),
banana wilt disease is described as a ruthless destroyer who ventured
different Banyambo villages ravaging banana farms and turning free
Banyambo into prisoners:
It reached in Kituntu and finished all farms,

Then it turned and entered Kyerwa,
Yes it reached in Kyerere and Nyakatuntu and
everybody wandered.
Then I left farms deteriorating in Bugomora rwamuhaya,
I left farm deteriorating in Businde,
When it entered Kitwe houses got leaked,
Even there, people wondered for food.
They started eating flour,
Some sung that people became flour eater like prisoners,
Or school children.
The presence of lexical words “finish”, “wander”, “deteriorate”, “leak”

and “prisoners” communicate a state of restless experienced by
Banyambo after the emergence of banana wilt disease. Also, this praise
poem exposes that “Ugali” a type of stigmatized meal among the
Banyambo, as has been discussed area, became the only option for
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those who by chance dinned and supped. This implies that with the
scarcity of bananas anything became important for the meal to
Banyambo. Therefore, Banana devastation, as represented in this poem
expresses the opinion that it is a curse which reduced Banyambo’s
freedom as the last verse suggests, “Some sung that people became
flour eater like prisoners”.
Destroying Banyambo traditional food (Matoke/banana) seems to be

unforgettable effect of banana wilt disease which affected all Banyambo
regardless of their classes. This is because all the praise poems reveal it
with a great tone. In the praise poem Toduura (The End of Pride), it is
revealed that the act of Banyambo to start eating other types of food
such as Ugali, maize, cassava, potatoes (despised meal) placed them to
the situation same as prisoners:
But when the banana disease came,

We were surprised about what to do.
Now we depend on beans and maize,
We are like Kitengule prisoners.
We wondered here and there,
All people staggered.
Kitengule is the prison in Kagera which Banyambo believe to be the

most torturing prison in the region. With banana destruction, despised
meal became a daily dish that is why in this praise poem there is
negative simile which compares people who eat flour, meal resulting
86
from flower specifically Ugali, as prisoners or students. By comparing
Banyambo with prisoners, the bards consider the banana wilt disease as
something which deprives Banayambo’s freedom and harmony.
Conclusion
Various themes in this chapter reveal the manifestation of social

differentiations among the Banyambo depending on who owns what
(Banana farm/labour). The Banana growers’ respect, honour and
superiority are portrayed to drop due to banana wilt disease contrary to
the labourers who opt to sell their labour to other social groups such as
pastoralists and petty producers. Banyambo social-economic
stratifications as it is discussed in the introductory chapter are reflected
in these selected praise poems. By so doing, the bards of these praise
poems are fulfilling one of the Marxist’s beliefs about literature, to
make the populace aware of social realities and sympathetic to action
that wipes social ills away.
Generally, the portrayal of effects of Banana wilt disease reveals that

disasters result in significant destabilization of people’s social systems
and in some cases lead to chaos. Despite Banana and banana wilt
disease being natural phenomena, there are artificial inventions of
structured inequality and the resulting categories of social classes which
force different social classes experience them differently. Therefore,
however natural dominant a phenomenon may happen to occur,
seamless and incontrovertible it hardily affects different social groups
87
equally as the farmers and serfs, women and men benefit and suffers
differently from banana and banana devastation respectively.
88
CHAPTER SIX
BANANA WILT DISEASE AND THE RE-CONSTRUCTION OF

BANYAMBO GENDER RELATIONS
There are many issues revealed in the selected praise poems which can
help discuss the current Banyambo male-female relations. However,
only three key issues are discussed here and these are; unorganized
Marriages, the raise of women’s voice in society and the humiliation of
men.
Unorganized Marriages
Among the Banyambo, marriage is a socially prepared event that aims

to unite two individuals into intimate relationship. Banyambo marriages
are always accompanied by wedding which collect people from various
places to cerebrate with the married couple. For this case marriage
needs preparation whereby the couple arranges with the relatives of two
sides in order to agree or disagree if marriage should proceed basing on
the merit of preparedness for starting new life.
Moreover, banana is important element in Banyambo marriage so that

its absence affects men’s marrying processes. This is based on the fact
that banana products are at the centre of Banyambo ceremonies. Any
ceremony  burial ceremony, wedding ceremony or initiation ceremony
among the Banyambo should involve eating cooked banana (ebitoke)
and drinking banana beer (orubisi). This is stipulated in the poem
89
Ebhirunji Obhubyabyeire Nibyeyonjera (In Memory of Beautiful
Days):
Clansmen kept gathering,

They made alcohol, ntundu bananas were grown,
It’s when bananas were grown and kainja produced beer,
Men were drumming and changing talks,
Drinking alcohol then playing drums.
The praise poem discloses that Banyambo cerebrations must be
accompanied by drinking banana beer. Thus, the effects of banana wilt
disease which led to perishing of various banana farms, getting banana
beer became a tedious task.
The question remains unanswered when the need for banana beer arises
in current marriage processes while many banana farms have been
destroyed by banana wilt disease. The consequences are that many
youths opt to bypass the traditions and marry via short cut. This
situation is revealed in the praise poem Ebhirunji Obhubyabyeire
Nibyeyonjera (In Memory of Beautiful Days):
Munyauko had come, Munayauko finished people,
People became jealous to whose farms were left with some
bananas,
People honoured those who were left with few bananas,
Girls were forced to get married to run from their starving
families.
90
The praise poem describes a new behaviour developed among
Banyambo youths due to the effects of banana wilt disease. It suggests
that some marriage processes became difficult to complete after the
emergence of banana wilt disease. This is due to the fact that some
families’ economy was destabilized hence failed to get money for
paying bride price.
Also some girls could not wait for proper time to get married as they
wanted to run their starving families.The poem proves that the effects of
banana wilt disease pose worries to youths’ future that is why they
don’t wait all marriage processes to complete. For this case it is true
that Banana was one of the main factors to achieve marriage among the
Banyambo.
However, with the verse, ‘Abheisiki bhakaswerwa bhatatekatechire

abwenzara kuhunga owabho munyauko (Girls were forced to marry to
run from their starving families)’, the praise poem seems to be gender
biased because it portrays current Banyambo women to marry not
because of love but forces emanating from their family difficulties. No
where it is shown that men from starving families failed to marry due to
banana wilt disease’ effects. This gender stereotype might be influenced
by patriarchal ideology which has been construed by Banyambo
because it is portrayed only in male authored praise poems. It can be
argued that, male bards do not give a gender balanced representation of
banana wilt disease effects since they are silent to the negative effects
91
of banana wilt disease to young men as far as marriage is concern.
Also, it is largely in the praise poems performed by a female bard
(Kamitoma) where women’s voice seems to raise in Banyambo due to
banana wilt disease effects. This issue gears the discussion regarding to
the ambivalences on patriarchy prevailing in the ways female authored
praise poems represent the effects of banana wilt disease.
A Woman Becomes an Important Adviser
Patriarchy society considers a woman as inferior and a person who

lacks constructive ideas. It is argued that the society creates conditions
which destroy women’s confidence yet point the absence of confidence
as a natural phenomenon (Lois, 2006). With this Lois view, it can
further be argued that since women’s ideas are denied in various matters
due to artificial conditions, to restore women’s confidence should start
by undoing such artificial conditions. Some artificial conditions created
by the society which lead to undermining women is to provide men
with all society’s economic incentives.
In Banyambo society, like any other patriarchal society, women’s ideas

are naturally denied in various matters. Men are considered as people
who should speak while women receive orders and fulfil them.
However, with the emergence of banana wilt disease Banyambo women
proved to be as important advisers as men. In additional to men’s
behaviour of running away their families, leaving only women to take
care for the family, women became more responsible a situation which
92
changed Banyambo’s thinking about women’s ability in decision
making.
In the praise poem Karagwe Ehichire Okuhorezebwa (Karagwe Should

be Protected) Banana wilt disease is personified as a destructive man
who discusses with his sisters to keep running in different villages
damaging banana farms:
Then he came to Ruhita,

Only a place where different types of bananas were still
surviving.
He visited Musisa one of places of Ruhita village,
He rested at Kabuhondo another place in Ruhita,
Before entering Nyamilima.
Then he reached in Mabira ward
And people stared at him as he went to Kituntu.
Then he struggled more,
He reached Rwambaizi where he rested on the elbows,
Then he called his sister and more sisters,
They spoke and agreed a word.
These verses express how banana wilt disease (Toduura) spread in

some of Banyambo villages of Ruhita (Musisa and Kabuhondo),
Nyamilima, and Mabira words. These are places around the home of
Kamitoma, a bard of this praise. The verses reveal how the villages
93
were affected by the banana wilt disease which swept most of the
banana farms.
The first nine verses reveal that the disease spread faster in its early
contact because people had no idea about it, but when it had affected
many villages there were some measures which slowed it down that is
why the bard personifies it in the 8 th and 9th verses as a man who rested
after a great fight when she says ‘Yakununchiliza, Kiyahichile
Rwambaizi yatera enkokora (Then he struggled more, He reached
Rwambaizi where he rested on the elbows’). However, in the next two
verses (10th and 11th verses) after the personified diseases became tired,
he called his sisters for advice and it is when the worst decision came
alive. It means that the banana wilt disease’s sisters were called to
advise the disease on how to keep the exercise of damaging more
banana farms a success. In this case banana wilt disease is portrayed as
a man who cannot go on without his sister’s help.
Similarly, banana wilt disease is portrayed as something which forces

Banyambo men to accept women’s advice. This is true of the poem
Karagwe Ehichire Okuhorezebwa (Karagwe Should be Protected)
where Banyambo women are portrayed as people who are capable of
providing men with advice for remedying the hard situation resulting
from banana devastation:
But I revoke against you, Munyauko (another nick name for

banana wilt disease).
94
I come up with a new technique against yours,
I am calling banyambo daughters,
These verses emphasize the woman’s importance in Banyambo after the

emergence banana wilt disease.
Therefore, it is revealed that there is a change in power relations

between men and women as revealed on who can provide good
decisions concerning the Banyambo new situation. In the third verse of
this stanza, the expression, “Nanye neinja kukora oruchiko orundi / I
come up with a new technique against yours” suggests that there is a
need for inventing new techniques to overcome Banyambo current
problems. In the next verse the poem suggests that this new technique is
the involvement of women in discussions pertaining to remedying the
situation, “Ninyeta abhahara bhabhanyambo, Ntuza kubharwanisa” /I
am calling banyambo daughters, We are going to fight you”. In this
case, the poem describes a woman as a strong and courageous person
than previously thought.
However, the portrayal of woman’s idea as powerful and important to

the society is only in female authored praise poems. These poems are in
line with what has been identified as the characteristic of African oral
poetry that it is from African women that we get the finest and most
outspoken data for both the experience of oppression and the practice of
protest. Therefore, the female bard among other selected bards is not
95
only describing the importance of women after the emergence of
banana wilt disease but also protests against the denial of women ideas
which have been done for many centuries.
It can thus be concluded that women struggle against banana wilt

disease effects has changed their status from people of less importance
to people with constructive ideas. Also, despite Banyambo culture
which diminishes women, with the increasing starvation of banana
devastation women’s advices seem to be substantial that is why
involving a woman in discussion for overcoming hard situation
resulting from banana devastation is considered as a new technique in
the selected praise poems. For this case banana wilt disease has forced
the society to new ways of looking at a woman, considering her as a
person whose ideas are equally important as man’s ideas.
Women in Lieu of Men
In any patriarchy society, a man is considered the director and manager

of all important matters, especially those related to financing the family.
As it is depicted in the selected praise poems and as has been outlined
in part one, in Banyambo culture, a banana is the food staple and one of
the economic crop which men use to get money to support their families
and perpetuate their dominance in the family. Its absence always breeds
problems such as making men fail to provide for their families, a shame
which Banyambo men cannot accept unconditionally. This is due to the
96
fact that one of the suffering facing men in patriarchy society is the
belief implanted into society members that men are the sole providers
and if a wife plays a male-labelled role, she is considered strange and
humiliating her husband. In line with this assertion, Lois (2006) argues
that ‘Failure to provide adequate economic support for one’s family is
considered the most humiliating failure a man can experience because it
means that he has failed at what is considered his biological role as
provider’.
Contrary to what is expected of men, the selected Banyambo praise

poems portray Banana wilt disease as a cause of Banyambo men
humiliation. Due to banana wilt disease which destructed banana farms,
Banyambo men run away their families under the pretence of searching
for food leaving their wives as heads of the families. One of the selected
poems, Toduura (The End of Pride) illustrates this situation:
But when todura came;

Children slept without supper,
Women failed to breast feed their babies
Men escaped their families,
Todura, Banyambo nick name for Banana Wilt Disease, is portrayed as

one of the problem which erodes men’s superiority by making them run
their families. Consequently, the poem portrays men as people who
cannot with stand shame of failing to fend for the family but run their
97
families in times of crisis leaving the burden of taking care for children,
old men and old women to women.
This text reveals that, Banyambo men having run their families leave
their tasks added to women’s tasks, hence changing previously women
roles into new roles. The main role of a woman in a patriarchy society is
that of childbearing and rearing (MacKinnon, 1982) therefore,
additional of male roles who run their families to women is to add
problems to previously problems faced by women. This situation seems
to breed problems to children who remain victims of single parent
families as the poem confirms of some children who sleep without
supper. Moreover, women seem to suffer double beatings, they suffer
from what they suffer and they suffer from their children’s sufferings.
Also, while some men run away their families others fear to move out
of their homes hence remain indoors. In Banyambo traditions it is a
shame for a man to stay at home from morning to evening since it is a
mark of either jealous to his wife or laziness. Therefore, with this new
behaviour demonstrated by men who remained indoors, the selected
poems suggest another gender complication that led to the change of
roles between Banyambo men and women. The praise poem In Memory
of Beautiful Days comments on this situation which describes men as
failures:
Then I left people calling each other,
98
They searched bananas away contrary to their previous
experience.
Other learned to sleep without evening meal,
Pupils failed to attend schools,
Keeping cattle failed,
Men ceased to be called men,
Women wondered for maize,
Engata dried on their heads.
The praise poem identifies and emphasizes some of gendered

complications that came alive after the new life which forced some men
to remain indoors. Some men feared to move out to be depicted as
failures after selling all what they were remained with including their
cattle. They also felt shame for failing to pay school fees for their
children.
Contrary to men, women’s struggling nature is depicted in the last but

one verse where a bard emphasises women’s restlessness until they get
all necessary requirements for their families. The use of a traditional
material for carrying heavy things, Engata, which dries on women’s
head, in the last verse, illustrates that women make long walk on sun to
fetch food and other needs for their families while men keep indoor
fearing exposing their shame.
However, despite that women could not allow a shame of failing to take
care of their families, some of them could not afford to fend for their
99
families alone. Such women are portrayed as failures through the
metaphor of the cows which fail to breast feed their calves due to
banana wilt disease effects. In the praise poem “Karagwe is Worth to
Be Defended” the beef cows and dairy cows are images of men and
women in Banyambo society. Dairy cow represent women while beef
cow represents men:
Previously we sold bananas to pay for school fees,

But when we started wondering because of todura,
Our cows missed food and others failed to breastfeed their
calves,
We butchered them before they died to get any cash for buying
flour.
Women’s suffering due to lack of food to feed their children is

portrayed through these cows which fail to feed their calves ‘Ente
zalemwa kulya ezindi zalemwa kwonsya / Our cattle missed food and
others failed to breastfeed their calves’. Some questions are raised by
this verse; which type of cow missed food? They should be both dairy
and beef cows because they all depend on food to live. The next
question is what kind of cow failed to breastfeed the calves? They must
be only dairy cows. Therefore while beef cows miss food, dairy cows
miss food and miss to breastfeed their calves. This verse underpins the
notion that in many crisis that forces families into new tasks, women
suffer more than men (Lois, 2006).
100
The bard therefore, metaphorically, uses the cows which fail to feed
their calves to remind the society that despite the food scarcity due to
banana devastation, women are bound to their children, to make sure
they are fed and cared. The butchered cows due to failure of
breastfeeding their calves illustrates the uselessness or shame of women
who fail to feed their children.
Conclusion
The depictions of women in the selected praise poems do not transcend

Banyambo traditional norms of subservience in which women are
submissive to men. Also due to the fact that the bards of the selected
poems are the victims of patriarchy system and Banana wilt disease at
the same time, what they cite is a part of what they suffer and this has
contributed to differences between the ways male bards and female bard
portray women. Despite of some notable variations in their
presentations, these bards seem to assimilate their experiences into their
poems and thus portray women in a manner that demonstrate how they
are construed by patriarchal values and norms.
It is observed that through these poems Banana wilt disease effects have
placed women in a worse side than it has done to men, thus making
women the most victims of this phenomenon. Themes which were
raised and discussed reveal that women became single parent family
heads, children providers and many girls were forced into early
marriages due to various problems resulting from banana wilt effects.
101
However, these effects have altered gender relations among the
Banyambo. Some of men’s roles such providing for the family and
heading the family started to be attended by women, so far turning
Banyambo women into men.
On the other hand, these bards portray the banana wilt disease effects as
a men’s psychological humiliation for losing their respect. Therefore,
selected praise poems portray the effects of banana wilt disease as a tool
which lowers Banyambo men’s power in families and at the same time
breeding more problems to women by adding men’s roles to women.
This gender - stereotypical portrayal of the banana devastation’s effects
has something to contribute to Feminist’s discussions. Feminists who
believe that literature is not only a source of entertainment, but a tool
for survival of certain ideologies, will find male authored praise poems
tools for enhancing patriarch because the bards do not suggest solutions
in their presentations.
Female authored praise poems not only reflect Banyambo society but
also criticize effects of patriarchy. Despite the bards being construed by
patriarchy, female authored praise poems seem to be ambivalent to the
system. Such ambivalence is divulged in Kamitoma’s praise poems in
which there is approval of presence of women who attended male duties
such as fending for families even before the emergence of banana wilt
disease. Despite that this fact contravenes Banyambo cultural norms in
which men are the sole providers of families, the bard wants to prove
102
that gender stereotypes are just myths but in reality anybody,
man/woman, can fend for a family. Therefore, in this case, unlike the
male bards, the female bard joins different groups of feminists to
question patriarchy, which is believed to be rooted in the family.
103
CHAPTER SEVEN
CONCLUSION
This text presents and makes a summative analysis of selected

Banyambo praise poems that represent Banana benefits and Banana
Xanthomonas Wilt (BXW) effects to Banyambo of Kyerwa and
Karagwe Districts, Tanzania. Since each of the praise poem’s main idea
is about the relationship between banana or banana wilt disease and
Banyambo experience, it can be argued that at a time in history banana
benefits and banana wilt disease effects constituted a theme in
Banyambo praise poems. It is revealed that while banana is portrayed as
a blessing in all selected praise poems, Banana Xanthomonas Wilt
(BXW) is portrayed as a curse which destabilizes Banyambo social-
economic systems. Therefore, the analysis of themes emanating from
Banana and Banana devastation in selected Banyambo praise poems
present an overview of how Banana moved from food to evocation of
various themes in Banyambo praise poems.
It is also true that Banyambo praise poems which were one of the ways
of expressing the joys of banana benefits became Banyambo’s opium
for the sorrow resulting from Banana Xanthomonas Wilt (BXW)
effects. Contrary to other Banyambo social aspects which were retarded
by the banana wilt disease, Banyambo oral literature, specifically
Banyambo praise poems, grew up by including the effects of BXW as a
new theme. Therefore, banana and banana wilt diseases being subject
104
matter in selected praise poems can help to differentiate the old
Banyambo praise poetry tradition from the current one. Unlike the old
tradition in which Banyambo praise poems were specifically for
praising leaders, heroic deeds and braids, it seems that there is a
changing tradition in Banyambo praise poetry since the bards bring
anything of their interest to make a theme of their performance.
It is recommended that that since banana has been an important element

in the interlacustrine’s artistic compositions, including oral literature,
there is a need to research and document other oral literary genres to
reveal how they represent it. There is also a need to collect, analyse and
document other Banyambo praise poems to reveal how current situation
is expressed through them. Lastly, having revealed that Banyambo
praise poetry tradition is changing with time, there is a need to research
and documented other Banyambo oral literary categories such as dirges,
songs and narratives for future generation.
105
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Currey, J. Orature in African Literature Today. Michigan: Africa World

Press, 1992.
Finnegan, R. Oral Literature in Africa. Nairobi: Oxford Printing Press,
1970.
Itandala, B. “Feudalism in East Africa”. Utafiti Journal of the Faculty

of Arts and Social Sciences, University of Dar es Salaam. Vol. VIII No.
2 (1986): 29-42.
Katoke, Israel. The Making of Karagwe Kingdom. Nairobi: Eat Africa

Publishers, 1970.
Kiishweko, O. “Tanzania Daily Newspaper, October 26, 2013”.
Lois, Tyson. Critical theory today: a user-friendly guide. New York:

Taylor & Francis Group, 2006. 2nd ed.
MacLean, Andrew Reid and Rachel. "Symbolism and the Social
Contexts of Iron Production in Karagwe." World Archaeology, Vol. 27,
No. 1 (1995): 144-161. print.
MacKinnon, Catharine. “Feminism, Marxism, Method, and the State:
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Theory, (1982): 515-544. Print
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Mpobela, L. The Effects of Capitalism on Banyambo Myths of Karagwe
District. Dissertation. Dar es Salaam: University of Dar es
Salaam, 2008.
Mulokozi, M. "The Nanga Bards of Tanzania: Are They Epic Artists?"
Research in African Literatures, Vol. 14, No. 3 (1983): 283-311.
Mulokozi, M. The African Epic Controversy: Historical, Philosophical
and Aesthetic Perspectives on Epic Poetry and Performance.
Dar es salaam: Mkuki and Nyota Publishers, 2002.
Murshid, J. The Impacts of Globalization on Oral Literature; The Case
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107

A Blessing Preceded A Curse in Banyambo Farms

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A BLESSING PRECEDES A CURSE IN BANYAMBO FARMS:

Reflection From Five Banyambo Praise Poems (Ebyevugo).

Marlius Namala Merchiory

Copyright @ 2019 Marlius Merchiory

All rights reserved. No part of this publication may be reproduced, stored in a

Cover designed by Kelvin Zilimu

This text is a result of an inspiration from previous Authors who

On the other hand, this text is a response to the shortage of analysis of

Generally, this text strives to establish the extent to which Banana is an

I would like to express my gratefulness to the almighty God for

I sincerely convey my appreciation to performers of the selected poems;

I also express my earnest gratitude to my family: My wife, Anagrace

To my father, Merchiory Gabriel and My mother, Georgina Kaneno

To God is the Glory.

Two of the selected praise poems are performances of a female bard,

BANYAMBO, SOCIO-ECONOMIC ACTIVITIES AND THEIR

Karagwe Kingdom flourished during the nineteenth century AD

…Men excluded women, iron-working clans excluded

Therefore, it can be argued that social status of a person among the

According to Katoke (1970), Karagwe kingdom was genetically

BANYAMBO ECONOMIC ACTIVITIES

The Banyambo economic activities are mainly farming and subsistence

BANYAMBO ORAL LITERATURE

Traditionally, it was elders who transmitted oral literature from

Banyambo praise poems are spoken performances which involve

Banyambo praise poem (ekyebugo) is performed by non-

From this Mulokozi’s observation it can be commented that Banyambo

Moreover, Mulokozi identifies performance as a basic definitive

ABOUT PERFORMERS OF THE SELECTED POEMS

The author carried an interview with all performers of the selected

To large extent the performers are in line with what is reported by

Mchenche Felcian is eighty three years (83) old. His family

ii. Kamitoma Starehe Janeth

Kamitoma Starehe Janeth is forty seven (47) years old.

Secondly, being raised by her grandfather and grandmother

However, Kamitoma became a famous performer after

iii. Baziwani Datius

Baziwani Datius is fourty six (46) years old. According to

Also, Baziwan’s father was a good traditional artist who

Generally, Mchench’s praise poems allude to events that happened long

A number of researches reveal how banana has been an icon of the

The decade following the year 2000 witnessed the deterioration of

Since its occurrence, Banana Xanthomonas Wilt (BXW) led to the

Nevertheless, as banana became dominant in the interlacustrine region

A Welcoming Land (Ensi Yaleta) is one of the praise poems selected in

A welcoming land brought men,

Moreover, the poem reveals that there is a tragedy which came to

In our previous Karagwe,

Today we could be thinking of bananas for food,

According to this praise poem bananas meant everything among the

Chorus: Speak majestically

Chorus: Speak majestically

Now people are talking different things,

Chorus: Speak majestically

Today we could be thinking bananas for food,

Chorus: Speak majestically

Chorus: Speak majestically

I remember those days when I sold one lorry of banana,

Mtakwaleba ensi yahinduka mkajilangu nikwo yabaile eli,

Okuleba hati ebintu byeitwa silimu nkokwokuleba panama,

Abantu balimu nibegamba okubitali,

Echiro cheizweli nkaba nyine abasaija emanzi rutabatina,

Alio nangu obunagulize emotoka emwe nkajiguza eyebitoke.