Vol. 4(8), pp. 413-425, October, 2013

DOI: 10.5897/IJEL2013.0407 International Journal of English and Literature ISSN 2141-2626 © 2013 Academic Journals http://www.academicjournals.org/IJEL

Full Length Research Paper

The general views of Bamasaba of Eastern Uganda about their oral narratives and cultural songs

Willy Wanyenya

Busoga University, P. O. Box 154, Iganga, Uganda East Africa.

Accepted 22 February, 2013

In this study, the researcher investigated the functions, themes and the performance of the Bamasaba oral narratives and cultural songs. The researcher did that because he wanted to establish how these two genres of Literature relate to each other. The intention of the researcher was to show why the two need to be given equal treatment by the Bamasaba. In this study, the researcher investigated how storytelling and singing of the cultural songs among the BaMasaaba affect each other, and why oral narratives are disappearing in that community, while the cultural songs are prospering. An additional aim of the study was to find out how the obstacles in promoting oral narratives and cultural songs can be addressed.The specific objectives of the study were: to find out the functions of both the oral narratives and cultural songs of BaMasaaba in Bududa District; the underlying themes in oral narratives and cultural songs of BaMasaaba; how oral narratives and cultural songs are performed, the reasons why the BaMasaaba cultural songs have prospered in that society more than the oral narratives, and what measures can be taken in order to revive the culture of storytelling among the BaMasaaba in Bududa District. According to the findings of the study, oral narratives are disappearing because with storytelling, there is no free eating and drinking of alcohol whereas with cultural songs, there is a lot of free eating and drinking of alcohol. With storytelling, drumming and dancing are usually limited but with cultural songs, there is a lot of drumming and dancing. With storytelling, usually there is no serious planning and organization whereas with Cultural Songs, the performances are highly planed and organized. Finally, the findings of the study have shown that oral narratives among the BaMasaaba can be revived and promoted by: setting up social centres, establishing special committees to organize sessions for storytelling, give awards to best storytellers, include storytelling on the schools’ curriculum, introduce storytelling in Universities as a career, provide employment to the best storytellers, carry out massive sensitization using media houses, storytelling should be made a condition for people who want to join politics, publish the best storytellers and their works, storytelling should not be confined at family level, storytellers should be facilitated and non-storytellers should be taxed. These findings address the reseacher’s concern about which measures can be taken in order to revive and promote oral narratives among the BaMasaaba.

Key words: Oral, narratives, oral narratives, circumcision, circumcision songs, Bamasaba.

INTRODUCTION

Who are the Bamasaba? descendants of Masaba. These people believe that Masaba was their ancestor, so they call themselves According to stories narrated by the local population, the Bamasaba, meaning the descendants of Masaba. These word ’Bamasaba’ is a name which means the people live on the slopes of Mt Elgon, one of the highest

E-mail: [email protected]. 414 Int. J. English Lit.

Mountains in Africa. Sometimes, such people win prizes. When those bulls are sold they fetch a lot of money for the owners. Some

The Bamasaba of Bududa and their economic people prepare local brew which they sell to others to activities earn a living. The local brew include ‘Pusaa’, ‘Inguli’ and ‘Indaali ye Kamatole.’ Pusaa is made from maize flour, According to a political map of Uganda prepared by the Indali ye Kamatole is made from sweet bananas, while country’s Ministry of Local Governments, Bududa District Inguli is made by mixing sugar and pusaa, keep it for a is found in the Eastern Region. It is also classified as one few days and then distil the contents. of the areas in the Mt. Elgon Sub-region. Bududa District These economic activities have greatly influenced story has got one big river called Manafa and several streams. telling among the Bamasaba. This is because many oral The streams pour their waters into River Manafa at narratives among these people talk about these different points, thus increasing its volume. Also, the economic activities. presence of Mt Elgon with a thick forest cover has put Bududa District at an advantage of getting rainfall almost throughout the year. This has made the residents of The Bamasaba of Bududa and their religious beliefs Bududa to develop economically because they receive According to Nzita and Mbaga (1998), the Bamasaaba of rainfall almost every month. Bududa and those living in other parts of Mt. Elgon sub- According to the researcher who is also a born of region believe in life after death. They believe that the Bududa, the residents of Bududa are peasant farmers. spirits of the dead continue to live and keep coming back Usually the rain starts during the month of March which to the homes of their relatives and can be disastrous if makes it the month for planting seeds. The staple food for offended. So, as it is the case, when a newly born baby the people is banana popularly known as Kamatole. keeps on crying at night, the people believe that the child Because of this, the highest percentage of the people in is being disturbed by the spirits of the dead. In such an Bududa has got banana gardens. The people also use event, the people organize a party to appease those maize floor as a substitute and grow maize every year. spirits. Other crops grown by the people of Bududa include Two academics say that the Bamasaba also believe beans, sweet potatoes, pumpkins, cassava, fruits, that the people who die and leave their farms usually tomatoes, onions, cabbage and different types of greens. come back to inspect them. So, usually the parents warn These crops are grown for home consumption and also their children not to go in the banana plantations during for sale to earn money. the hot hours of the day, because it is during such hours According to the researcher who Is also a native, the that the spirits of the dead are expected to roam around streams which are found in Bududa District have made the world. Because of such a belief, it is not possible for the people to get involved in fishing, sand mining and the elderly people to eat all the food in the house fearing collecting stones that are used in constructing houses. that if the dead come and miss food, they will cause Some people fetch water from those streams and sell to problems. bar and hotel owners to be used in washing utensils. The Nzita et al. (2001) assert that the Bamasaaba also people who are involved in fishing usually catch fish believe in gods called ‘Bawele matsakha.’ They strongly using hook and bait, or by using a drug made out of believe that those gods control their lives and if offended leaves of a certain tree. When this drug is poured into the can become dangerous. When people’s daughters fail to stream, it causes the fish to get ‘drunk’ and so be caught bear children, the Bamasaba usually say that it is with ease. Some people, both the youths and the elderly, because the gods have been angered. If a person is climb Mt Elgon to harvest a particular plant called attacked by a strange disease, people say it has been ‘Kamalea’ and sell to those people who cannot go there. brought by the gods. The plant grows wildly in the forest. It can be sold in its These religious beliefs have also influenced story raw form or when it has been roasted on fire. Some other telling among the Bamasaba, as many are about these people, especially those who live near the forest, are people and their traditional worship. involved in hunting. They usually hunt animals like elephants, wild pigs, wild goats, and smaller animals like the squirrels. The origin of circumcision among the Bamasaba According to the researcher who happens to be a born of the place, some of the people rear animals like cows, According to the local population whom the researcher bulls, pigs, goats, sheep and rabbits. They also rear birds interacted with, there are many stories songs associated like chicken, turkeys, wild fowl and doves. The people of with circumcission. According to them, the origin of Bududa prefer rearing bulls to other types of animals circumcission is explained by three myths. The first myth because there are days when they compete in the games puts it that Masaba who is believed to be the ancestor of of bull fights. During the fights, the owner of the bull who the Bamasaba had four male children. The children were emerges victorious becomes proud of himself. Mugisu, Mubuya, Wanaale and Mungokho. Each of these Wanyenya 415

children was given a separate area where to settle and website explores some aspects about the live start a family. It is believed that Wanaale was given performance, persuasive power, beauty of metaphors, Wanaale hill, Mubuya was given Bududa area, Mugisu and ethics in the Latin American storytelling movement. was given Budadiri area and Mungokho was given Unfortunately, the Bamasaba, who in the ancient times Bungokho area. According to this legend, one day, promoted oral narratives and cultural songs in the same Mungokho was going about with his daily activities when way, have not taken similar initiative in the present times he sighted an animal. He chased it into the forest of Mt to promote their culture of storytelling as they have done Elgon. Eventually he realized that he had reached with the cultural songs. Therefore, as their cultural songs somebody’s home. The owner of the home had very industry is prospering, the industry of storytelling is beautiful girls. Mungokho requested to be given one in generally declining. No effort is being made to promote marriage. The request was granted. He went back home this important genre of literature the way other countries with that girl. Later they produced children; however, the are doing and it is not known why. It is this dilemma children became sickly and when the maternal uncles which partly provoked the researcher to go into this kind were consulted, they advised the parents to circumcise of study. them. After circumcising them, the children became well and that marked the beginning of circumcision among the Bamasaaba. Objectives The second legend asserts that one person among the Bamasaaba wanted to marry a girl from ‘Iburwa’ but the General objective girl told him that it would not be possible unless he got circumcised. The man then got circumcised, marking the To explore why the oral narratives and cultural songs beginning of circumcision among the Bamasaaba. among the Bamasaba are not moving in the same The third legend is that a girl from Bududa got married direction and how that situation can be reversed in order at a place called ‘Iburwa’. She gave birth to male children. to promote Bamasaba culture in general. These children were circumcised and became very healthy. Later, when people from Bududa visited her, they admired the children. The girl told them that the only Specific objectives: trick was in their circumcision. So, they went back home and started circumcising all the male children. (i) To find out the functions of oral narratives and cultural

songs among the Bamasaba. Statement of the problem (ii) To show the underlying themes in oral narratives and cultural songs of the Bamasaba. According to Nangoli (1987), culture is an important (iii) To explain the performance of Bamasaba oral element in people’s lives because it brings social narratives and cultural songs. cohesion among the people of a particular society and they look at themselves as one people. This brings peace and stability in society which in turn brings about develop- Theoretical/conceptual framework ment. Oral narratives and cultural songs are some of the basic elements of culture. These are the methods of A theory is an explanation of the general principle of an communication for socio-economic developments which art or science. A theory is very useful in any kind of study, are unfortunately not being utilized to the maximum, because it provides the scientific explanations of what is because of the competition from other means of being investigated. Over time, many scholars have come communication. up with theories concerning different issues. That is why However, if a person does not communicate effectively there are several theories which give explanations about through the methods which are known to the people, one storytelling, music composition and performance. The curtails their development. Because of this, several researcher first considered theories like the structuralism societies around the world have endevoured to preserve theory which was put forward by Saussure, (1986). their cultures including storytelling. It is true that many This theory has been used in the study of literature for societies have advanced in science, technology and many years. Structuralism in literature looks at the other fields but some still value their cultures so much internal structure of a language. However, this theory was that they have taken steps to uphold them. According to found to be inappropriate in this study because it could the paper presented at Wayne University, national and not help to explain in great detail why oral narratives are international storytelling movements in Latin America, important. There is also the diffusionist theory which has Europe and the Far East have, since 1980s been growing been used in the study of oral literature for many years by and gaining cultural and artistic importance. Indigenous the Scandinavian scholars who called it Historical- tales are now present in big cities, and the ethics and geographical model (Finnegan, 1977). They called it so new context of these tales are evaluated. The quoted because it emphasized the discovery of the life and place 416 Int. J. English Lit.

Myths communicate issues instantly

The communication is about simple The information communicated knowledge concerning common include: marriage, desire, murder, living lust, power and truth

The communication is made in a simple and straightforward manner

This communication brings social cohesion in society

Figure 1. The arrangement of ideas in communication theory.

of origin of a piece of art by means of systematic classi- theory was originally put pronounced by Magoulick fication and moti-indexing for comperative references. (1985). According to him, the ethnography and perfor- But this theory, too, was found to be inappropriate in this mance theory resulted from synthesizing and under- study because it could not discuss extensively why oral standing people and their creativity in real life situations. narratives are necessary. Ultimately, the researcher This theory considers narration and its underlying decided to use the following two theories. meaning and how it is perceived by society. This theory also targets the artistic nature of society, pins down legends to particular events and attaches important Communication theory values to the respective artist. According to this theory, the Bamasaba oral narratves have got particular themes The first theory which guided the researcher in his study with underlying meanings. The themes include famine, was communication theory. This theory was put forward marriage, wars, beauty and power struggle which by Kirk (1974). According to Kirk, many theories on demonstrate that human beings are creative in story- legends have missed out an understanding of the telling. significance of the instant communication of simple This theory is illustrated in Figure 2. knowledge about common living such as issues of marriage, desire, murder, lust, power, truth and the like. He emphasizes that legends communicate fundamental, Scope and limitations mysterious truths or perceived truths in a simple and straightforward manner. The ability of a legend to provide Content scope a flat state of immediate comprehension is what permits it to act as a capacity for social cohesion. This theory This research targeted specific oral narratives and shows that Bamasaba oral narratives communicate cultural songs especially the circumcision songs of instantly simple knowledge about marriage, desire, Bamasaba. Different aspects of oral narratives and murder, lust, power, truth and work which in turn promote cultural songs were investigated. These aspects include: more unity in society. the roles of oral narratives and cultural songs, the This theory can be conceptualized in Figure 1. advantages of the oral narratives compared to cultural songs, the different themes contained in the oral narratives and cultural songs, the causes for the The ethnography and performance theory prosperity of the folksongs, the causes for the decline in oral narratives and the measures which can be taken in The second theory which guided the researcher in his order to revive the culture of storytelling among the study was the ethnography and performance theory. This Bamasaba. Wanyenya 417

People are creative by nature

The creativity is reflected in their The narratives have got particular narrative nature meanings

The meanings are perceived by society

The meanings result from the artistic nature of the

people

Figure 2. The arrangement of ideas in ethnography and performance theory.

Geographical scope discussed with elders in this area issues concerning this kind of study. Secondly, involving a bigger population in The research was carried out in Bukigai sub-county. This the study would have been cumbersome and too difficult sub-county is located in Manjiya County in Bududa to complete in reasonable time. Likewise, wide area District. Originally, Bukigai sub-county was compost of coverage would have made it impossible for him to four parishes and was surrounded by the following sub- complete the study in a required period of time because it counties: Bududa, Bushika, Bulucheke and Kaato sub- would require him to travel to many destinations which county in Manafa District. The four parishes which con- are hard to reach due to the nature of terrain – very steep stituted the original Bukigai sub-county were: Bumatanda, hills and valleys with fast flowing rivers. These would Bunamubi, Bunakhayoti and Bushiribo. Later, the four hinder progress of the researcher. parishes were subdivided and new ones created. The creation of more parishes caused Bukigai sub-county to be split into two more sub-counties namely Bushiribo and Significance of the study Nabweya. Bukigai sub-county now consists of the following parishes: Bumatanda, Bunamubi, Bumakuma The study sought to identify the causes for the decline in and Bunaporo. At the moment, Bukigai sub-county is storytelling among the Bamasaba of Bududa and the surrounded by: Bushiribo, Nabweya, Bulucheke, Bubiita, measures which can be taken in order to revive that Nalwanza and Kaato sub-counties. culture. It also endeavoured to highlight how storytelling Bududa District is located in the Bugisu sub-region can be used as an economic activity and benefit those which consists of five different districts: Mbale, Sironko, individuals who have got the talent of doing so. While the Manafa, Bududa and Bulambuli. These districts are study was in progress, several radio presenters and situated on the Western side of Mt Elgon which lies on schools in the Bugisu Sub-Region began to discuss why the boundary between Kenya and Uganda. it is important to revive Bamasaba culture, so that they can revive this important culture. Specifically, on Sunday 5th February, 2012, Yahaya Limitations Guti and Yiga Muhammadi both presenters on Open Gate Radio Fm station in Mbale stressed how in the past, The researcher limited himself to Bukigai sub-county, be- Bamasaba children grew up enlightened through story- cause he wanted to deal with a homogeneous group telling by their parents and grandparents though they where he had already identified people who were were not formally educated in schools. They continued interested in this study. The researcher had already that children nowdays grow up while educated but not 418 Int. J. English Lit.

enlightened, because of the continued decline in ground as they are the ones who live in the countryside and actively storytelling. This shows that storytelling was an important participate in the two activities. The people with high education form of indigenous education. background usually live in towns and are not concerned with traditional affairs. This study has also undertaken to benefit the teachers and university lecturers who may refer to it in their tea- ching, and to benefit politicians and other development General sampling techniques change agents as a means of promoting their programs. Secondary school teachers and university lecturers may With population sampling, the researcher used the random sampling technique. Before carrying out the sampling process, he benefit from this study by way of using the discussed identified particular groups of people required in the study. The narratives and songs as selected texts to test their respondents were then selected randomly according to those learners during the time of examinations. University groups. The researcher did not meet all his respondents in one students may also benefit from this study by referring to it place. He usually visited them in their homes and on other when they are undertaking their research projects. The occasions, he met some in public places. During the sampling politicians on their part may use storytelling as means of process, the researcher ensured that the respondents were properly represented taking into account their age and gender. communicating with their electorates especially in rural Because of that, the respondents included youths, middle aged areas as this is a method known to most illiterate men and women and elderly people. communities.

The specific research tools RESEARCH DESIGN Verbal interviews Research design describes the nature of pattern the research intends to follow. It describes the plan or strategy for conducting the By using verbal interviews, the researcher met the respondents research. In this study, the researcher used field research design face to face and asked them questions. The researcher used and a case study design. He used the field research design guiding questions to ask questions during the interview with his because this would bring him in contact with the old people who respondents. This enabled him to ask the questions systematically. have a lot of information about storytelling and would therefore give The list of questions was not exposed to the respondents because words of wisdom which are required in the study. He also used a they would probably become nervous and fail to express case study design for convenience because covering the whole themselves. The researcher used this method so that he could get district would be expensive. some explanations which the questionnaires could not give as the By using the field research design, the researcher went into the respondents simply say agree or disagree. field and collected data concerning storytelling and the singing of cultural songs among the Bamasaba. And by using a case study design, the researcher did not study all the oral narratives and Use of questionnaires cultural songs among the Bamasaba, but limited himself to the circumcision songs of Bamasaba in Bududa and their oral By using the questionnaires, the researcher prepared questions on narratives. The collected data then gave a reflection of the whole paper and sent them to his respondents whom he was not able to Bugisu Region. While in the field, the researcher sampled the reach. The respondents answered the questions and sent them respondents whom he interviewed and issued questionnaires to. back to the researcher. The questionnaires had questions con- The respondents included: elders, artists and their audience. cerning the functions, themes, performance, similarities and differences between the oral narratives and cultural songs of Bamasaba. The respondents answered those questions by ticking General sampling approach the answers of their choice. The researcher used this method because it was very easy and convenient to administer. According toYuko and Onen (2005), a target population refers to the total number of subjects of interest to the researcher. According to Enon (1998), a target population is the people whom the Observation method researcher expects to meet and they give him the information concerning his topic of study. So, in this case, the subjects of By using the observation method, the researcher attended some of interest to the researcher were members of the general public. In the traditional functions and observed how they are performed. This selecting these subjects, the researcher considered age and enabled him to gather the songs which are sung at those different gender. events. The researcher then noted all the collected songs in his The respondents were people between the ages of 18-70; and 18 note book. The researcher used this method because it enabled years and above, because these could respond to questions with him to see the performance of the events in a real life situation. By ease. Elderly people were also involved in his study because they using this method, the researcher noted how the songs vary have witnessed different events like tribal wars, famine, traditional according to the different events, the tone, rhythm, tempo, themes marriages and ritual ceremonies. 30 subjects were selected from and the artistic nature of the language use. each parish, because according to the data at the Sub-county headquarters, almost all the four parishes had an equal number of population. In each parish, 10 youths (5 girls and 5 boys), 10 women Validity and reliability of the instruments of data collection and 10 men were interviewed. This means that the researcher had 30 respondents in each parish. Therefore, in the whole sub-county The validity and reliability of the instruments of data collection was of four parishes, there were 120 respondents. The youths were taken care of by carefully developing the questionares and inter- between 18-30 years, while the women and men were between 30 view questions to ensure that they measure what they are and 70. Most of the respondents were of very low education back- supposed to measure. Secondly, each research tool was pre-tested Wanyenya 419

on a selected population to confirm whether it would give the that the the Bamasaba oral narratives have got eight required results. With participant observation, the events which major functions. A total of 104(86.7%) respondents were to be observed were carefully selected and listed on paper for indicated that the major function of the Bamasaba oral easy capturing. This helped the researcher particularly in grasping details of the performance of the circumcision songs. narratives is to educate the young people. Only 14(11.7%) of the respondents thought otherwise, plus 2(1.7%) who did not know which answer they should Data collection give.

Data collection took place in the field. The researcher conducted A majority of 106(88.3%) respondents reflected that the interviews with his respondents. The interviews enabled the Bamasaba oral narratives perform the function of researcher to get original information from the respondents. The entertainment. Only 08(6.7%) respondents had different researcher also learnt more from the expressions made by the views and 03(2.5%) respondents did not know the respondents as they narrated their stories. The respondents were answer. Another 03(2.5%) respondents were not sure. asked two types of questions, both structured and unstructured. A reasonable number of 89(74.2%) respondents With the structured questions, precise and factual responses were given by the respondents. The researcher used structured indicated that the Bamasaba oral narratives create questions because the respondents would find them easy to awareness among the young people. Only 18(15%) res- answer. He also used the unstructured questions because they pondents disagreed with the statement. A number of would enable the respondents to give their personal views 12(10%) respondents did not know the answer whereas according to the way they feel. With the unstructured questions, 01(0.8%) respondent was not sure. different views concerning the same question were given by A significant number of 89(74.2%) respondents agreed different respondents. All the responses given by the respondents were recorded in the researcher’s note book. that the oral narratives are used to store information. While in the field, the researcher also sent questionnaires to his Only 21(17.5%) respondents did not accept these view respondents whom he could not easily reach. The researcher used while the rest did not know which answer to give. questionnaires because it was the easiest means for him to get A majority of 95(79.2%) respondents indicated that the information from his distant respondents. This method was also Bamasaba oral narratives perform the function of very easy and convenient to administer. The researcher also used the observation method. The socialization. Only 17(14.2%) respondents did not accept researcher used this method particularly to establish how the these view while 08(6.7%) respondents did not know the traditional songs are performed and the different styles which are answer. applied. This method enabled him to see by himself what takes A big number of 82(68.3%) respondents showed that place during the performance. the Bamasaba oral narratives also contribute to the development of practical communication language skills.

Validity and reliability of the collected data A small number of 26(21.7%) repondents did not accept the view and only 12(10%) respondents did not know the The following measures were taken to ensure that the correct answer. collected data were valid and reliable: A majority of 90(75%) respondents accepted that the

The researcher ensured that all the parts in the area where the Bamasaba oral narratives perform the function of research was carried out were represented. promoting culture. Only 17(14.2%) respondents thought The researcher selected the respondents from the different age otherwise and 12(10%) respondents did not know which groups so as to get different views. answer to give. 01(0.8%) respondent was not sure. The researcher also involved in his study the people of different A high number of 87(72.5%) respondents show that the sexes. Bamasaba oral narratives are also used to reduce

boredom. Only 20(16.7) respondents disagreed with the

RESULT AND DISCUSSION assertion while 02(1.7%) respondents did not know the answer. A minority number of 11(9.2%) respondents The functions, themes and performance of the were not sure. Bamasaba oral narratives and cultural songs Taking the total information presented here on the value of oral narratives among the Bamasaba, it is clear The functions of Bamasaba oral narratives that there are not many Bamasaba who disagree on those values, although some people did not know the Table 1 shows the functions of Bamasaba oral narratives. answers or were not sure of what to say. According to the table, the narratives still have immense benefits to the Bamasaba. They not only entertain people, but also educate them, develop communication The themes in Bamasaba oral narratives skills, help to store information and to sustain their culture. Table 2 shows the themes which are in the Bamasaba A total of 120(100%) respondents answered each oral narratives. According to this table, the oral narratives question. A close scrutiny of this table shows that the present themes on marriage, wars, wisdom, famine, cou- majority of the respondents, 68.3% and above, agreed rage, wickedness, lust, desire, murder, power, hospitality 420 Int. J. English Lit.

Table 1. The functions of Bamasaba oral narratives.

Question agree % disagree % do not % Not % Total No. of know sure responses -Do you think the Bamasaba oral 104 86.7 14 11.7 02 1.7 00 00 120 narratives educate the people?

-Do you think the Bamasaba oral 106 88.3 08 6.7 03 2.5 03 2.5 120 narratives entertain the people?

-Do you think the Bamasaba oral 89 74.2 18 15 12 10 01 0.8 120 narratives cause awareness among the people?

-Do you think the Bamasaba oral 89 74.2 21 17.5 08 67 01 0.8 120 narratives store information?

-Do you think the Bamasaba oral 95 79.2 17 14.2 08 6.7 00 00 120 narratives socialize the people?

-Do you think the Bamasaba oral 82 68.3 26 21.7 12 10 00 00 120 narratives develop practical communication skills among the people?

-Do you think the Bamasaba oral 90 75 17 14.2 12 10 01 0.8 120 narratives promote culture?

-Do you think the Bamasaba oral 87 72.5 20 16.7 02 1.2 11 9.2 120 narratives reduce boredom?

and love. respondents disagreed with the view and only 10(8.3%) According to the table, 104(86.7%) respondents agreed respondents did not know the correct answer. that the Bamasaba oral narratives contain themes of A high number of 94(78.3%) respondents showed that marriage. Only 12(10%) respondents did not accept the the Bamasaba oral narratives have got themes of famine. view while 04(3.3%) respondents did not know the Only 17(14.2%) respondents thought otherwise. A small correct answer. number of 06(05%) respondents did not know the correct A considerable number of 86(71.7) respondents answer and a minority of 03(2.5%) respondents were not accepted that the Bamasaba oral narratives have got sure of which answer to give. themes of war. Some 17(14.2%) respondents disagreed A total of 82(68.3) respondents revealed that the with the given statement. And 16(13.3%) respondents did Bamasaba oral narratives have got themes of work. Only not know the correct answer and only 01(0.8%) res- 24(20%) respondents did not accept the view. A small pondent was not sure. number of 13(10.8%) respondents did not know the Still, 86(71.7) respondents agreed that the Bamasaba correct answer and a minority of 01(0.8%) respondent oral narratives have got themes of wisdom. Only was not sure. 19(15.8) respondents did not accept the view and A reasonable number of 86(71.7%) respondents indi- 15(12.5%) respondents did not know the correct answer. cated that the Bamasaba oral narratives have got themes A big number of 108(81.7%) respondents reflected that of courage. A small number of 18(15%) respondents the Bamasaba oral narratives have got themes of love. were of different views. Only 16(13.3%) respondents did Only 11(9.2%) respondents disagreed with the given view not know the correct answer. and 01(0.8%) respondent did not know the correct A total of 80(66.7%) respondents confirmed that the answer. Bamasaba oral narratives have got themes of wichcraft. A total number of 92(76.7%) respondent accepted that Only 21(17.5%) respondents disagreed with the view. A the Bamasaba oral narratives have got themes of power small number of 18(15%) respondents did not know the and power struggle. A small number of 18(15%) correct answer and a minority of 01(0.8%) respondent Wanyenya 421

Table 2. The themes in Bamasaba oral narratives.

Question agree % disagree % do not % not % Toatl No of know sure responses -Do you think the Bamasaba oral 104 86.7 12 10 04 3.3 00 00 120 narratives have marriage themes?

-Do you think the Bamasaba oral 86 71.7 17 14.2 16 13.3 01 0.8 120 narratives have war themes?

-Do you think the Bamasaba oral 86 71.7 19 15.8 15 12.5 00 00 120 narratives have wisdom themes?

-Do you think the Bamasaba oral 108 81.7 11 9.2 01 0.8 00 00 120 narratives have themes of love for people?

-Do you think the Bamasaba oral 92 76.7 18 15 10 8.3 00 00 120 narratives have themes of power struggle?

-Do you think the Bamasaba oral 94 78.3 17 14.2 06 05 03 2.5 120 narratives have famine themes?

-Do you think the Bamasaba oral 82 68.3 24 20 13 10.8 01 0.8 120 narratives have themes of work?

-Do you think the Bamasaba oral 86 71.7 18 15 16 13.3 00 00 120 narratives have themes of courage?

-Do you think the Bamasaba oral 80 66.7 21 17.5 18 15 01 0.8 120 narratives have themes of witchcraft?

-Do you think the Bamasaba oral 83 69.2 21 17.5 15 12.5 01 0.8 120 narratives have themes of lust?

-Do you think the Bamasaba oral 84 70 21 17.5 14 11.7 01 0.8 120 narratives have themes of desire?

-Do you think the Bamasaba oral 81 67.5 26 21.7 13 10.8 00 00 120 narratives have themes of murder?

-Do you think the Bamasaba oral 84 70 31 25.8 05 4.2 00 00 120 narratives have themes of hospitality?

was not sure. with the statement. A small number of 14(11.7%) A big number of 83(69.2%) respondents indicated that respondents did not know the correct answer and a the Bamasaba oral narratives have got themes of lust. minority number of 01(0.8%) respondent was not sure. Only 21(17.5%) respondents did not accept the view. A A total number of 81(67.5%) respondents indicated that small number of 15(12.5%) respondents did not know the the Bamasaba oral narratives have also got themes of correct answer and a minority number of 01(0.8%) murder. A small number of 26(21.7%) respondents had respondent was not sure. different views and a minority number of 13(10.8%) A considerable number of 84(70%) respondents respondents were not sure. indicated that the Bamasaba oral narratives have got A big number of 84(70%) respondents indicated that themes of desire. Only 21(17.5%) respondents disagreed the Bamasaba oral narratives have got themes of hospi- 422 Int. J. English Lit.

Table 3. The functions of Bamasaba cultural songs.

Question agree % disagree % do not know % Not sure % Total No. of responses -Do you think the Bamasaba cultural 80 66.7 27 22.5 13 10.8 00 00 120 songs give meaning and weight to the event?

-Do you think the Bamasaba cultural 95 79.2 14 11.7 11 9.2 00 00 120 songs promote culture?

-Do you think the Bamasaba cultural 92 76.7 17 14.2 11 9.2 00 00 120 songs entertain the people?

-Do you think the Bamasaba cultural 120 100 00 00 00 00 00 00 120 songs good at socialization

-Do you think the Bamasaba cultural 86 71.7 18 15 15 12.5 01 0.8 120 songs boost morale when doing work?

-Do you think the Bamasaba cultural 79 65.8 21 17.5 20 16.7 00 00 120 songs promote physical fitness?

-Do you think the Bamasaba cultural 81 67.5 24 20 15 12.5 00 00 120 songs promote unity among the people?

tality. A reasonable number of 31(25.8%) respondents Usually the narrators do not use costumes and the disagreed with the statement and only 05(4.2%) storytelling is not accompanied by musical instruments. respondents were not sure. With the oral narratives, the setting of the stories reflect Taking the total information presented here on the events which happened many centuries ago. themes in Bamasaba oral narratives, it becomes clear that there are not many Bamasaba who disagree on those themes, although there were some people who did The functions, themes and performance of Bamasaba not know the answers or were not sure of what to say. cultural songs

The functions of Bamasaba cultural songs The performance of Bamasaba oral narratives Table 3 shows the reasons why the Bamasaba cultural A total number of 120(100%) respondents indicated that songs have prospered. The reasons include the among the Bamasaba, storytelling is performed at following: they entertain the people, they give meaning household level. The respondents told the researcher and weight to the event, they promote culture, they that during the storytelling sessions, the children sit promote unity, they promote physical fitness and finally around the fire place in the evening and the mother they are good at boosting morale during the performance narrates stories to them as she cooks. They said of a particular event. sometimes after supper, the children can also sit around According to the table, 80(66.7%) respondents their parents and then they narrate stories to them. And asserted that cultural songs give meaning and weight to at some other times, the parents can narrate stories to the particular event. A reasonable number of 27(22.5%) their children when everybody is relaxing in bed before respondents had other opinions and only 13(10.8%) they fall asleep. The respondents said that the major respondents did not know the answer. characteristic of the Bamasaba oral narratives is that A total number of 95(79.2%) respondents also showed during the stortelling sessions, the people do not gather that the Bamasaba cultural songs perform the function of around from all over the community. Therefore, the promoting culture. A small number of 14(11.7%) res- audience is always very small. The respondents said that pondents did not accept the view and only 11(9.2%) during the storytelling sessions, the artist begins with the respondents did not know the answer. following words “ a long long time ago...” and then he or Just as it is with the Bamasaba oral narratives, a total she continues narrating the story to the children. Some- number of 92(76.7%) respondents reflected that cultural times the artist begins with the words “ once upon a songs perform the function of entertainment. A small time...” then he or she continues to narrate the story. number of 17(14.2%) respondents disagreed with the Wanyenya 423

Table 4. Themes in the Bamasaba cultural songs.

Question agree % disagree % Do not % Not % Total No. of know sure responses -Do you think the Bamasaba cultural 92 76.7 26 21.7 02 1.7 00 00 120 songs have marriage themes?

-Do you think the Bamasaba cultural 88 73.3 28 23.3 04 3.3 00 00 120 songs have themes of sorrow?

-Do you think the Bamasaba cultural 88 73.3 28 23.3 04 3.3 00 00 120 songs have themes of courage?

-Do you think the Bamasaba cultural 88 73.3 18 15 13 10.8 01 0.8 120 songs have themes of work?

-Do you think the Bamasaba cultural 97 80.8 11 9.2 12 10 00 00 120 songs have themes of love?

-They have themes of caution 90 75 14 11.7 16 13.3 00 00 120 -Do you think the Bamasaba cultural 84 70 25 20.8 11 9.2 00 00 120 songs have themes of praise?

-Do you think the Bamasaba cultural 86 71.7 23 19.2 09 7.5 02 1.7 120 songs have initiation themes?

assertion and only 11(9.2%) respondents did not know that many people are in support of it although there were the answer. some respondents who did not know which answers to A total number of 120(100%) respondents showed that give. cultural songs perform the function of socialization. The respondents said that cultural songs usually bring people together in large numbers and that this is when people of Themes in the Bamasaba cultural songs the same lineage get to know each other and interact with one another. They said this keeps the relationship Table 4 shows the themes which are reflected in the intact. Bamasaba cultural songs. According to the table, the A big number of 86(71.7%) respondents indicated that Bamasaba cultural songs usually present themes of cultural songs boosts morale of the people when they are marriage, sorrow, courage, initiation, work, love, praise preparing for certain events like when going to war front and caution. or the youths going to be circumsized. A reasonable According to the table, a total number of 92(76.7%) number of 18(15%) respondents disagreed with the respondents indicated that the Bamasaba cultural songs statement. A small number of 15(12.5%) respondents did have got themes of marriage. A small number of not know the answer and only 01(0.8%) respondent was 26(21.7%) respondents did not accept the advanced view not sure. and only 02(1.7%) respondents did not know the correct A significant number of 79(65.8%) respondents also answer. indicated that cultural songs perform the function of A big number of 88(73.3%) respondents showed that promoting physical fitness. A small number of 21(17.5%) there are cultural songs among the Bamasaba which respondents did not accept the view and only 20(16.7%) have got themes of sorrow. A reasonable number of respondents did not know the correct answer. 28(23.3%) respondents had different views and only A total number of 81(67.5%) respondents indicated that 04(3.3%) respondents did not know the answer. Bamasaba cultural songs perform the function of A significant number of 88(73.3%) respondents promoting unity. A small number of 24(20%) respondents indicated that the Bamasaba cultural songs have got were of different opinions and a minority number of themes of courage. A small number of 28(23.3%) 15(12.5%) respondents did not know the correct answer. respondents disagreed with the given view and only Taking the total information presented here on the 04(3.3%) respondents did not know the correct answer. A functions of Bamasabacultural songs, it becomes clear total number of 88(73.3%) respondents showed that 424 Int. J. English Lit.

Some of the performances like circumcision dances are accompanied by musical instruments which include drums, the harp, the lire and tube fidels. The combination of these instruments gives different sounds, thereby beautifying the whole event. The researcher took circumcision event as a case study and has shown how the characters keep varying their songs depending on the event being carried out. The respondents told the researcher that the event of circumcission undergoes several stages. Each stage is associated with particular songs which have got themes which point to the activities being performed. The first stage is that of preparing alcohol, a local brew commonly known as Busela. At the time of preparing alcohol, the boys sing songs which point at going to the river to fetch Figure 3. Nalufutu event preparation. water and the preparation of the alcohol. As the boys

return home, they sing special songs with themes which point to their return from the river and what they are going the Bamasaba cultural songs have got themes of work. A to do. reasonable number of 18(15%) respondents did not They said singing and dancing makes Bamasaba feel accept the view. A small number of 13(10.8%) respon- they are at home. This event involves people of all dents did not know the correct answer and only 01(0.8%) categories, both the educated and the uneducated ones. respondent was not sure. Those who live far board vehicles and planes to come A big number of 97(80.8%) respondents indicated that home and attend this event. At this stage, the boys sing the Bamasaba cultural songs have got themes of love. A songs which indicate that they have prepared alcohol and small number of 11(9.2%) respondents were of different so have endorsed the agreement. views and only 12(10%) respondents did not know the They told the researcher that the next stage is that of correct answer. opening the event officially. At this stage, the boys gather A total number of 90(75%) respondents indicated that in one place which is designated for that function and the Bamasaba cultural songs have got themes of caution. they compete in singing and dancing. In Bukigai Sub- A minority number of 14(11.7%) respondents disagreed county, the boys gather at a place called Nalufutu. The with the advanced view and a reasonable number of Figure 3 shows two boys being prepared for the Nalufutu 16(13.3%) respondents did not know the correct answer. event. A big number of 84(70%) respondents indicated that They said that usually when the boys have put on their the Bamasaba cultural songs have got themes of praise. costumes, they stand in the court yard and their bodies A reasonable number of 25(20.8%) respondents did not are decorated using yeast flour which has been mixed accept the view and only 11(9.2%) respondents did not with water. It is believed that this flour protects the boys know the correct answer. from unpredicted evils. This work is done by someone Finally, a total number of 86(71.7%) respondents special in the community. This person is usually showed that the Bamasaba cultural songs have got percieved by the community not to be a witch. This is themes of initiation. A reasonable number of 23(19.2%) because a person who is a witch may become disastrous respondents had different views. A small number of by bewitching all or some of the boys. I t is believed that 09(7.5%) respondents did not know the correct answer the boys who are bewitched can not marry or produce and only 02(1.7%) respondents were not sure. children. Taking the total information presented here on the After completing the decoration, the boys are taken to themes in Bamasaba cultural songs, it becomes clear the home of another elder who gives them some herbs to that there are not many Bamasaba who disagree on chew before they proceed to the place which is those themes, although there were some people who did desgnated for the official opening of the event. It is not know the answers or were not sure of what to say. believed that the herbs which are given to the boys give them a psychological feeling that they have recieved extra powers to enable them stand firm at the time of The performance of Bamasaba cultural songs circumcission. When the boys are going to the home where they are In this regard, all the respondents told the researcher that given the herbs to chew, they sing songs with themes the performance of cultural songs among the Bamasaba which point to the chewing of herbs. depend on particular events. They said that usually there According to the respondents, after recieving and are singing and dancing. The types of songs which are chewing the herbs, all the boys move to Nalufutu where sung and the message conveyed depend on the event. they show each other how well they can sing and dance. Wanyenya 425

The boys are usually led to the river by the elders who have been selected by the community to perform that function. On their way back to and fro the river, the boys sing particular songs which affect them psychologically and enable them to stand firm at the time of circumcision. They usually sing songs like the one entitled nambakha netsa, meaning that the courageous one is coming.

Conclusion

The findings of the study show that the two genres of literature discussed – traditional storytelling and cultural

songs are closely related in terms of their functions and Figure 4. Followers dancing at the Nalufutu event. themes. The two focus on the real life situations among the Bamasaba, and if they are given equal treatment can be be of great benefit to that community. They can, for example, promote unity among the members of society, Usually, the boys are expected to marry after instill discipline among the youths and improve on the circumcission. So, excellent singing and dancing gives general well being of the people in that society. The them opportunity as girls are attracted by nice singing Bamasaba should therefore make effort to sustain these and skillful dancing. Figure 4 shows some of the followers two genres of literature. dancing at Nalufutu. It has rained heavly and the people are dancing and playing in the stagnant water as others look on. All these activities take place on the first day in REFERENCE the process of circumcission. They told the researcher that the second day is for the de Saussure F(1986). The Stracturalism Theory (wikipedia the free boys to visit their relatives. On this day, the boys visit encyclopedia: en.wikipedia.org/wiki/Ferdinand_de_Sassure). Finnegan R (1977). Oral Literature in Africa, Oxford University Press, relatives who include uncles, aunts, sisters, cousins, Nairobi. grandparents, both near and far. While at places of their Kirokimu CF (2009). Oral Literature in Contemporally Education – a relatives, the boys are shown love by their relatives by Dissertation(MA,Lit), UCU. slaughtering of chicken, goats and cows. Local brew is Kirk GS (1974). The importance of Myths in Communication (www.jstor.org/stable/294048) also made available to the boys and their followers. Magoulick M (1985). Ethnography and performance Tradionally, these visits are very important because they (www.faculty.de.gcsu.edu) reflect unity and interdependency in the community. Nangoli M (1987). No more Lies About Africa, A. H Publishers, On this day, the boys sing songs which point to their U.S.A.Dissertations. Nzita JB, Mbaga N (1998). Peoples’ and Cultures of Uganda, Fountain relationship with the people who are being visited. Publishers Ltd, Kampala. The third day since the beginning of the cerebrations is Yuko OW, Onen D (2005). A general quide to writing Research for the boys to be circumcised and before they are Proposal and Report, Options Printers and Publishers. Kisumu: circumcised, each of them has to visit his mother’s Kenya. kinsmen if at all their fathers paid dowry. While on their way to visit those relatives, the boys usually sing songs which reflect the existing relationship- happiness and lamentations as to why they were born.

After returning from their mother’s kinsmen, the boys gather in one place and are taken to the river to wash the inner part of their organs before they are brought back to be circumcised. The boys have got to wash their organs because it is an abomination for them to be found with dirt. Whoever is found with the dirt, the parent has got to pay a fine. The fine is usually a goat.