Chapter VII: Barozi Songs and Dances

THE LIIMBA.

This is a purely Barozi song and is sung and danced by women only, to celebrate the arrival of a Chief.

“Sitengu nalili, masiku a nakene, ndendende.”

Sitengu (a small bird that is heard before cock crow) has
called, the night is finished. Yea! yea!

“Mukalelwa mweta sikawana moya, ndendende.”

The one who is in trouble says he cannot free himself from his
trouble. Yea! yea!

“Mufuma mweta sika sheba sinu, ndendende.”

The rich man says, I am in need of nothing. Yea! yea!

“Muwabelwa mushekasheka, ndendende.”

The man who is glad always laughs.

“Mu siala munyima tayiwa mangwi, a kena ta liya mu yenda
munyima tayiwa a tata ta ndoo.”

He who stops behind, my master, is white like a pelican, but he
who goes along (with us) is bright like a leopard.

And many other verses.

THE LIWALE.

This is a purely Barozi dance and is danced when the new moon appears, by women only, with drums and silimba.

THE NGOMALUME.

This is purely Barozi and is danced by men at the arrival of the new moon.

THE LISHOMA.

Purely Barozi, danced by men only, on the arrival of a Chief. In both these dances a large war drum is placed before the Chief, and the men shuffle round it in time to the drum.

THE BUNYANGA.

An Mbunda song sung by men and women, generally sung when a hunter has brought meat, but also after the hearing of some case between various people. A few verses are:

“Tangwa lia toko nji ka bangila mwebwangi, wa ili musambwa lia
ndonga, konja lala tulo njilinga bati mwebwangi na na welelo,
buno buta njilinga chilapo.”

The sun is set, I follow my wife, she has crossed the river, I
cannot sleep, what shall I do without my wife? Yes, I will make
a paddle of my gun.

“Njamba wa funda bilindi bia Kalunga, u yu wa funda umu.”

The elephant digs holes of God, who digs here?

“Kwenda buchechi, kwenda na mema, mu zabule wino ngandu mwali
umo.”

Go carefully, go in the water, come out carefully, the
crocodile is there.

The verse used chiefly after the settlement of disputes:

“Nena bwala tu nwe, kumi lia matemo, milonga tu andeka.”

Bring beer to drink (and) ten hoes (as a fine) we will talk
over the disputes.

THE MANDENDI FROM THE MANKOYA.

A song and dance for men and women, with drums accompaniment, danced for sick people.

“Kwa Mulala na Sikobela kwa ili lukambo yai, ya, yai, ya, we
yai, ya, kwa ili.”

To Mulala and Sikobela they have gone to dance, yes, yes, yes,
yes, yes, yes they have gone there.

And other lines of a similar nature.

THE LIALA FROM THE MAKWANGWA.

A song and dance for men and women, with drums, danced for sick people.

“Mwaka bani fa bang’ambote matondo.”

The year I will die, the medicine will speak to me.

“Ke’ manene Nalwamba katondo.”

The (medicine of the) tree standing at Nalwamba.

“Ni liat’aba kaowa.”

If I stand there the insect kaowa (will bite).

“Tu kaiowani, tu kaiowani, mene sisingi kuli yowano tamba ni
kalemwa ngandu.”

Let us go and wash, let us go and wash, I do not want to go and
wash lest the crocodile catch me.

And other lines.

THE NAIMBWE FROM THE MANKOYA.

A dance danced by the doctor, with the audience singing and beating drums.

“Mu kuchaba nkuni tu ka moni ba lubanda.”

Let us go to gather fire-wood and to see the people.

“Shimu bombola mema, meme ye mema a kalambwi.”

The cold water, the cold water of the river.

“Baulima na Balushangi mawa fulili kalangu kaluwi.”

Balima and Balushangi, please make bells for dancing.

And other lines.

THE SEPERU FROM THE MASHUKULUMBWE.

A dance for men and women without drums.

“Si nibizi ka kapiololo, litaba kamuso li ta anduluka.”

Do not call me with a whistle, the matters will be discussed
to-morrow.

“Ha ni jeli fande haisi, mwa muzuzu ni mwa makozwana.”

I cannot eat outside the house, inside yes, but not outside.

And other lines.

Besides these combined songs and dances, there are numerous songs that are sung to the accompaniment of the “Silimba” or kangombio.

The “silimba” is an instrument made on the pattern of a Xylophone—the notes are pieces of wood cut down very carefully till they are as thin as possible without splitting, each piece being fastened to a frame over long calabashes of varying lengths, the longer the calabash the deeper the note resulting from it. Each calabash has a small hole near the base, carefully covered with spider-webs to give vibration to the notes. The notes are struck with sticks (one held in each hand) with a knob of native rubber at the end of each.

The “kangombio” is a small hand instrument consisting of one round calabash with an open top on which a thin piece of wood is placed. On the wood a row of thin tongues of metal of varying lengths, is placed. The tongues of metal are fastened to the wood at one end and then run over a small bridge fastened to the piece of wood, the playing ends being left unfastened. The performer holds the calabash with both hands and strikes the notes with the thumbs of each hand.

A few of the songs used are given below. Like all native songs, the same line is sung over and over again till the performer wishes to change.

SILUI (SIROZI).

“Mangwalala a iya ku ndia a na eni.”

The crows that come to eat my (body) are disappointed.

SINKOYA.

“Kana ka shiwa Kenda na kulila ipula Kambundu wa ya ndilila
liye.”

Child of dead people go and cry and ask the Kambundu (for food)
because I am poor.

SILUI (SIROZI).

“I’anuke, I’anuke, I’anuke a Libonda.”

“Iimbu ku lia mangambwa, tingulu, ku lia amamu’na ngulu.”

“Mbu ku mwan’a lilolo wa twelanga meyi matungu.”

Children, children, children of Libonda.

The hippo eats the pumpkin leaves and the sweet potatoes, and
he eats the leaves of the sweet potatoes.

The hippo is the child of the lilolo (any place where three or
more people sit together), he dives into the great waters.

SILUI.

“Mangwe she mangwe ku wabelwa.”

Greeting to our master, we are glad (to see) our master.

“Wato wa ngi no yongela Kayenyi.”

My boat is lost at Kayenyi.

SINDUNDULU.

“Kanitwa no mengo na kakayi.”

I am alone my brothers are dead.

SINKOYA.

“Liyunyi lia lila ba mawa, lia nchingisha winga wa ku yanda nka
yami, ba yaya ba ya shilunga.”

The birds have eaten my mother, they have made me live alone
and be poor, all my relatives are dead.

“Numwaka likuwana lia lile ba mawa.”

This year they will eat your mother (and you will be poor to).

“Kasongo ku li mwene Shindi na litunga liendi.”

Kasongo has gone to the chief shindi, and to his country.

“Nkaka lwabila wa matunga.”

You my master are lord of the countries.

SILUI

“Ka nuwe mbu wa Libonda wa mona ka tu tjimba-tjimba.”

The hippo of Libonda jumps in. You see him swimming.

“Ka mona wato ba lipe wa fulanga meyi matungu.”

He sees a boat near the bank, he shakes the water at the bottom.

SINKOYA.

“Lwabila tu lienga nobe twa bula ku bwala maliata, tu liye ku
shima ku malovu nkaka tu lenga nobe.”

Chief we will eat your food, if you cannot give us presents
give us meal and beer, Chief, to eat.

SILUI.

“Silwale, Silwale wa manitondo kasa lilume lile lile.”

Silwale, Silwale of Namitondo is not a very big man.

“Kalume ka masumango, Silwale, Silwale.”

A short man, Silwale, Silwale.

MBUNDA.

“Ipulani Kawanda, Kawanda, wa ya bika binakwata ku buta bwa ma
ndundu banjitwila kabunga.”

Ask Kawanda, Kawanda is gone who holds my gun and grinds my
meal for me.

“Chinyanga wa ya, mama, soka ko komwalile ba ndumba na
chisumpa, ba li munjubo na ba ningula.”

The hunter is gone, my mother, shut the door to keep out the
lions and the leopards, so say the people in the huts.

“Chilambu change, tangwa lia kuta na tate mukuzomba chilambu
change njiambata mikila.”

The day I go hunting with my father I will carry my blanket and
(wild beast) tails.