NYAHURURU ON 🔥🔥

Halfwit politician like Mr.Gachagua and his fellow Mt.Kenya hornbill took it as a norm when Luos were on the streets. Of course Luos aren't strangers on Maandamano issue and inflicts by police officers. Just the other day it happened in Kericho,the blocked the highway,burned gurudumu and most importantly they reduced the plucking machine down to ashes.

Eucalyptus gunni (duvaricata), also known as 'Andege' among the Luos of Central Nyanza, is a variety of the eucalyptus tree that is valued for its health benefits and other purposes among the Luos in both traditional and modern society. It was (is) used to manufacture sneeze powder, called locally as "Afita." The leaves were dried, then processed in a traditional milling stone till soft. The powder would then be inserted into the nose to cause sneezing.

Wild/African Kale (Brassica oleracea) is also known as Kandhira - luo, Kanzira - maragoli, salat - Bukusu, and sukuma ya kiasili - swahili. Kandhira and Sukuma wiki appear to be sisters. Kandhira is frequently confused with Sukuma wiki. The Wild Kale differs physically from Sukuma wiki in that the stems and veins are pale, red, white, or somewhat purplish in hue. Kandhira is considered a weed in several parts of the world due to its natural occurrence and growth.

TEN APPLICATIONS OF TAMARIND (CHWA) IN TRADITIONAL LUO SOCIETY
1. A decoction (made with honey, Apiacea Steganotaenia, also known locally as Nyaniang-liech, and Commiphora africana, also known locally as Arupiny) was used to treat asthma, gingivitis, and eye inflammations. 2. Tamarind seeds were utilized to treat menstrual problems quickly.
3. Chicken pox was treated with leaves.
4. Ripe tamarind leaves were utilized to treat intestinal worms.
5. As an alternative to fermentation and adoka, tamarind paste was utilized to make sour uji.

TRADITIONAL LUO SOCIETY APPLICATIONS OF CACTUS FRUIT (PRICKY PEAR) AND SEED
1. Cactus fruit is edible, and luos used to consume it as a wild fruit. The fruit was first put through fire to remove the tiny spiky thorns. Scientifically, the fruit has nutrients that promote health such as amino acids, fatty acids, and antioxidants such as betalains, polyphenols, and flavonoids.

8 MAJOR USES OF BHANG ( CANABIS SATIVA) IN TRADITIONAL LUO SOCIETY.

1. It was used to treat wounds, the leaves boiled and its water used to clean the wounds.

2. It was chewed and then stuffed in baby's anus to treat "orienyacha" 3. It was used to treat measles in children ; boiled together with "Okinga" and "Nyagire" and the patient put under a blanket and exposed to the steam.

5 MAJOR USES OF WATER LETTUCE ( ANYUONGI) IN TRADITIONAL LUO SOCIETY
1. Anyuongi was used as "Manyasi" or antidote for 'muma' or 'chira' especially the ones involving a wife and a husband. The leaves were soaked in water, kept under the bed and the couple would bath with the water for 3-7 days.

NYA UNGAS By BANA KADORI MASANGA
ODINDO KADORI : Mmmmh...Nya Ugenya Ungasi ee...mtoto mzuri
Ng'ama notera Ugenya Ungas,
Adhi ane Osiepna ,Nyajodongo Awino Dichol,
Nyathigi Japuonj Grace nyako, Millie Mama,
Arito mwaka oloko Akinyi onge,
Kilima kata mos Nelly yawa, Kipare chieng' mokwongo,
Kane wan gi Omenda ora Wuod Jokano,
Kachiel gi Ogonji Jack, Messoh,
Wuod Oremo Kanyibuok
Ne wan gi Bana Luna Kidi, ya Kabaselleee,
Nirwaka gimor kanadonjo Siaya,
Piero Ochiko gachiel, dwe mar ochiko,
Tich ang'wen odiochieng'

JOBITA'S LEGACY: THE LUOS WHO FOUGHT IN WORLD WARS 1&2
Their legacy is marked by blood, pain, and pride. But it's mostly tears and blood for Luos.
I'll tell you about their bravery in the following episodes. I'm going to do it for two reasons.
One: It is critical. Two: Luos assured the young men who were sent to fight in those conflicts that they would be remembered. So we will honor our vow of remembering why they fought and what they fought for.

```LUO PROVERBS```

1. Jarikni jamuod... nyoyo gi kuoyo

2. Ling' ni... kimiyi

3. Arung dhako... leng'o tek

4. Awendo ok we... yiere

5. Jachan... jakinda

6. Ich lach nonego... Okal Tako

7. Otenga chamo... gi uwi

8. Giri giri... makata otin

9. Aoch wat... ilorie mos 10. Chien... kiyany

11. Duk... jaluoro

12. Muok wuotho... gi kweye

13. Piny... agonda

14. Wuowi tho... gi oko

15. Wuoyi... siro

16. Dhiang tho... gi lum edhoge

17. Atonga mayot... emiyombo godo koth

18. Jakech ok or... e dero

19. Anguro chielore... gi moe

SAD NEWS😭😭😭😭
A young man by the name Jeff Odiwuor Ogola 27yrs old 2nd year University drop out is said to have killed his father jadolo Ogola Kondiek in Olwa village, Kabienge, Nyakach using an axe. It's said his mother used to protect him whenever there was a family dispute with the father again the late dad has been very strict on the son being that he is the only son.

The Conditional Mood
KA.....................................TO
These are the if sentences. If you come, we will go. That is we will go on the
condition that you come. In the opposite, if you do not come, we will not go.
Or if you come, then we will go. Sometimes this form is called IF and THEN sentences
In Dholuo this is called KA and TO sentence
1. If you come, then we will go.
Note that the ANTECEDENT is in present tense and the
CONSEQUENCE is in the future.
2. KA-ibiro, to wabirodhi.

JOHN ZANGI
This is the heartbreaking story of a gifted footballer who died before reaching the age of 30.
Zangi was a gifted footballer, the nephew of Private Hezekiah Ochuka, and a controversial man.
The story of how he got the nickname Zangi is as intriguing as the man himself Kisumu was where Zangi spent his formative years. It was here that he got his moniker.
He was generally known in school as John Okello. Johnny Bokelo Isenge was a well-known Zairean musician at that time period.

Luo Benga , Rhumba ,Ohangla has long been a language of emotions, capable of expressing love, longing, and passion like no other form of art. When a Luo artist sings about his woman, it creates a powerful connection between the artist, the music, and the listener. Listen to Emma Jalamo's Amilo
"..Rambanya in ema aweri gi muolo , in ema asungi ka nyiri obedo mos"
"....Awero wendo mane achako godo ngima....a Milly"
"...osiepna machako lemo godo e sinagogi"
"...Odipo wuod Alego oling e nduma kiwero Milly"
"....Amilo yuora okalo sem..."

Did you know that the original version of Nyako We Sanda was written by Opiyo Bilongo when he briefly joined Rawila Super Kings after being poached by "Jarawila" from Nabi Kings? When Bilongo Crossed path with Jarawila in 2000, he decided to go and record all the songs he composed while at RSK but before he struck a deal with Jojo Ja'Kaleo, Jarawila had already sponsored the likes of Angwai to record some of Opiyo Bilongo's songs including Aoko Lizy

Did you know that the original Rawila Super Kings featured a female vocalist named Aesy Lady before disbanding and rebranding as the Kawgino Super Kings?
Aesy Lady (Esther Akinyi) joined the band in 1999, when they were still performing at Wichlum, Bondo. Esther started out as a waitress for Jarawila, but when they discovered she had a talent for singing, they let her join the band as a vocalist.
The voice of Aesy Lady may be clearly heard in the song "Penina Adhiambo," as she opens the song with vocal heartiness.

Luo Nomenculture
Naming: Miyo Nyathi Nying Luo System of Naming
Luo people have various ways of giving names to their children. The naming
will depend on time, event, place, or inheritance. Time
A male baby born in the morning is Omondi. A female is Amondi/Akinyi.
A male child born when the sun is rising is Onyango, a female is Anyango.
A male child born in the evening is Odhiambo, a female is Adhiambo.

Tero Buru Songs

Song One: "Lowo Ja-juok" (Soil is a Witch)

Re re nyonuru lowo
Lowo
To dak unyon lowo
Lowo jajuok
Lowo otero yawa mayenda wahero
Lowo to dak unyone
Lowo jajuok
Lowo otero Agwenge ma wuod Oremo
Lowo, to dak unyone
Lowo jajuok! Translation:
The soil is a witch
And why don’t you stamp the
soil
The soil is a witch
The soil sent away kindreds
who are truly great
The soil sent away Argweng’s the son of Oremo

A man posing for the camera with his shield and pole held in a mock fighting posture, as part of the Luo funeral ceremony known as tero buru. This ceremony represents the metaphorical driving away of death, by the herding of cattle, dancing and other performances. The one photographed here is the funeral ceremony of a dead man, which unlike that of a woman is performed by men driving cattle out and in, as well as performing dances around the homestead.

Women dancing at a funeral ceremony called tero buru . This is usually a ceremony after burial where people shout and curse death, rigorously running and dancing to drive away bad spirits from the home of a deceased person. Although women are dancing here and one would ordinarily say that this may be a woman's funeral, in related images to this one a large number of cattle can seen being driven beyond the women by men with shields,

A group of young Luo men posed ready to perform the funeral ceremony of driving away death known as tero buru (or simply buru). They are holding spears (tonge) and cowhide shields (okumba). The shields are geometrically decorated, with light and dark contrasting designs. They are adorned with vegetation (bombwe). Some of them are also adorned in expensive traditional gear probably borrowed from elder men. One has hippo teeth (lak rao) hanging across his mouth from the headdress (ogudu) and another hanging on his chest.