Not Your Normal News From Lango (Aug 2024)

Table of Contents

• Introduction to the "Not Your Normal News" Newslet …

• Leadership Conflicts in Tekwaro Lango

• Highlights of the New Constitution of Lango

• This Unique Farming Opportunity for Ugandans Living Abroad

• Abili Obangkwon: Lango's Forgotten Protector

• Build Your Retirement Home on This Spot in Lango

• The Nuer-Lango Language Connection: Fascinating Similarities

• Act Fast: Premium Land Available for Leasing in Lira City

• Icina Ikom Dako Moro Gin Kede Nyare

Introduction to the "Not Your Normal News" Newsletter

Hello and welcome! This is the inaugural edition of my “Not Your Normal” newsletter from Lango.

For those who don't know me, my name is Ongwen Laodog. I reside in Lira City, though I was born in Amolatar District and belong to the Arak Obukori clan. I run Fotofast Studio, a photo studio in Lira City, and have a background in journalism. Additionally, I manage two YouTube channels where I share similar content to what you’ll find in this newsletter. Currently, I'm working on a video documentary about a massacre that took place in Adwari in 1919.

My passion is sharing unique information that isn’t easily found elsewhere. I’ve noticed that many Lango people living abroad miss out on significant updates from back home. For instance, if you’ve saved some money and are considering investing in prime property in Lango for rental income, how would you know what’s available on the market? Prime property sellers in Lango tend to be discreet for two main reasons:

1. Our real estate agents aren’t always professionals; they’re often brokers trying to make ends meet, leading to trust issues.

2. Property owners selling prime real estate often do so under pressure, such as from bank loans, and prefer to avoid publicizing their sales to escape ridicule.

Recently, a petrol station in a prime location was sold in such a discreet manner. Few people knew about it. Thanks to my connections, I often hear about these opportunities and will share them with you. Even if you can’t afford them now, it’s useful to know what’s out there so you can prepare for future opportunities. I’ll also provide information on banks offering mortgage loans tailored for Ugandans living abroad.

Beyond real estate, I travel across the Lango region, uncovering hidden historical gems. I’m the person who, after greeting locals, asks, “What is the name of this village?” and delves into its history. For instance, I recently discovered the origin of the term “ot kol” for prison cell in Lango. My inquisitiveness has helped me amass a wealth of knowledge about Lango, some of which I share on my YouTube channels, while other pieces are best suited for a newsletter.

I understand that you may already follow events in Lango through social media, but social media often provides anecdotal information. That’s where I come in. In this newsletter and sunsequent ones, I’ll use my on-the-ground presence and knowledge to give you a deeper understanding of topical issues.

I plan to release this newsletter monthly, but I need your input. Should I send all the information at once at the beginning of the month, or should I share it as I curate it, one or two pieces at a time? Please let me know.

I also want to hear from you about the topics you’d like me to cover. Feel free to contact me via WhatsApp or email, which you’ll find at the end of this newsletter.

Initially, this newsletter will be free, but eventually, I may ask for financial contributions. I’m currently funding this purely out of my love for gathering and sharing information, using my limited resources. When the time comes, I hope you’ll support me so I can continue researching and sharing these hidden gems.

Welcome, and please enjoy!

Leadership Struggles in Lango: A Comprehensive Update

The biggest news concerning Lango as a whole at the moment is related to the leadership of the institution that represents the Lango people. However, it’s difficult to keep up with what exactly is going on as there are many issues being discussed simultaneously, which can be confusing.

In this article, I will attempt to decipher what’s happening so you can be brought up to speed and understand the current state of leadership within the cultural institutions of Lango. I will not go all the way back to the origin of the disagreement but will focus mostly on the recent developments, spanning up to a year ago. I will delve into the origins in another edition of this newsletter. Let’s begin.

You should know that the legally recognized Won Nyaci of Lango Yosam Odur Ebei and the legally recognized Won Nyaci Elect is Eng. Moses Odongo Okune.

Late last year, Yosam Odur Ebei, the Won Nyaci of Lango, indicated his readiness to relinquish the throne. He even signed documents to that effect, agreeing to leave office in November this year (2024).

The process of electing a new Won Nyaci was then initiated. Engineer Moses Odongo Okune stepped down from his rival throne and offered himself for re-election. His earlier election had been conducted by fewer electorates, which undermined his legitimacy. Even his swearing-in had been done in secrecy. At the last meeting of the Owitong, he admitted feeling that his legitimacy was lacking at that time.

An election was subsequently organized in March 2024. Two people contested: Eng. Odongo Okune and Mze Dan Okello. Eng. Odongo received more than 90% of the votes. The electorates were composed of Owitong, Rwode, and special interest representatives in the clans. Dan Okello contested the results.

The sitting Won Nyaci also grumbled about the exercise, questioning the legality of organizing the election at that time. He said some key constitutional provisions were not followed and that he wanted universal adult suffrage. He also mentioned that there were things he intended to do for Lango which he hadn’t accomplished yet. His concerns were echoed by other prominent Owitong members, such as Prime Minister Eng. Ajal, Dr. Nam, Dr. Laury Ocen (PhD), and Ogwang Okul.

They rushed to court a day before the election, attempting to stop it due to unresolved issues. The court did not grant their request, citing that it was brought too late as significant resources had already been committed to organizing the election. However, the court did state that other issues, such as the legality of the entire exercise, could be addressed later, and a date was set for that.

Recently, another complication arose when the group opposed to the now Won Nyaci Elect Eng. Odongo met with Won Nyaci Yosa Odur. They returned claiming that Mze Yosa Odur indicated Ogwang Okul should replace him as the Won Nyaci of Lango. This sparked another heated public debate in Lango.

Prime Minister Eng. Ajal wrote to the Minister of Labour and Social Development, under whose office all cultural institutions fall, asking her to cancel the election and the gazetting of Eng. Odongo. Betty Amongi (whom you shuld know is also a Lango from Oyam), responded that the government is usually very reluctant to step into cultural debates. She explained that her office acted in gazetting Eng. Odongo Okune because the election was sanctioned by a court of law. She advised them to raise the matter in the council of Owitong or take it to court.

The matter also attracted the attention of President Museveni, who invited the two warring sides to State House. After listening to both sides, he too advised that it is a matter best settled by the council of Owitong or the court.

Before the complaint letter to the minister and the meeting with the president, the ministry had de-gazetted Yosam Odur as the Won Nyaci of Lango and gazetted Eng. Odongo as the Won Nyaci of Lango. Both gazettes are to come into effect on November 2, 2024.

A few weeks ago, the due date for the court matter arrived. However, the court advised considering mediation as an option first. Should that fail to settle the matter, a full hearing could then commence.

Based on the court's advice, Prime Minister Eng. Ajal wrote to the chairperson of the Inter-Religious Council of Lango, asking them to mediate the matter. The Inter-Religious Council responded, accepting the mediation but asking for a substantial amount of money (more than UGX 100 million, approximately USD 26,850) and stating that the mediation would take place in Kampala.

Currently, the content of this letter is the subject of debate in Lango. Some members of the Lango community are questioning why the mediation should be held in Kampala, while others are accusing the religious leaders of Lango of greed, pointing to the large sum of money they are asking for as facilitation for the mediation.

Ongwen Laodog

More Updates: Highlights of the New Constitution of Lango

Another significant development in Tekwaro Lango is the ongoing rewrite of the constitution by the Constitutional Review Committee. This new document will be the sixth constitution for Lango since 2003. I had the opportunity to speak with the chairman of the Constitutional Review Committee, Mr. Odoo Simon Peter, who is also the Awitong of Atek Odyek Owidi. Here are the highlights he shared:

Name of the Constitution: The new constitution will be titled “Cik Me Tekwaro Lango,” instead of the previously proposed “Cik Me Tekwaro A’lango.”

Lango Motto: The Lango motto will be “Note En Teko Wa.”

Language for Council Meetings: All council meetings will be conducted in Leblango.

Lango Flag: The flag will feature the colors Red, Yellow, and Blue. The symbol (kwot) is still being designed.

Language of the Constitution: The constitution will be written in Leblango.

Consolidation of Previous Constitutions: The new constitution will combine all previous constitutions of the Lango cultural body, including those from 2003, 2013, 2016, 2017, and 2023.

Term Limits for Offices: All offices, except that of the Won Nyaci, will have term limits.

Won Nyaci’s Term: The length of stay in office for the Won Nyaci will be determined by his age, ranging from 55 to 80 years.

Supreme Authority: The Council of Owitong is the supreme body, even above the Won Nyaci.

Election of Awitong: The election of the Awitong will follow the clan constitution.

Creation of Boards and Commissions: The new constitution allows for the creation of several boards and commissions, including:

Etogo Adwong (11 members)

Board of Trustees

Electoral Commission

Lango Land Board

Law Reform Commission

Appointment Board

Head of Itogo: Any senior citizen from Lango can now be the head of Itogo, a change from the 2023 constitution that required the head to be a lawyer.

Referral of Issues to Itogo: Issues to be discussed by the Itogo can only be referred by the Council of Owitong and not by any other body.

This update aims to keep you informed on the key changes and developments in the leadership and governance of the Tekwaro Lango as a cultural institution. Stay tuned for further updates as the new constitution progresses.

Ongwen Laodog

This ‘New’ Farming Opportunity is for Ugandans Living Abroad

You’ve probably been considering setting up a business back home in Uganda but are unsure which one to choose. You might have heard the unfortunate stories of well-meaning sons and daughters of Lango who entrusted their relatives with managing businesses only to see their investments vanish.

I’ve been contemplating how to assist people like you with business ideas that can be set up in Lango and monitored closely from anywhere in the world. I’ve come up with a few ideas that I’ll be sharing in each edition of this newsletter.

This month, I want to introduce you to a business idea that you can set up and monitor from across the oceans: Feedlot farming. What’s a feedlot, and how does it work? (See the private Youtube video above for a 3 ullustration of what a feedlot in Uganda looks like).

Feedlot animal production is a system designed to rapidly and efficiently fatten livestock for meat production. The business model relies on efficient feed management, health monitoring, and market strategies to ensure profitability. Feedlot animal production can be a profitable venture in the livestock industry.

Unlike traditional grazing in Lango, feedlots maximize the use of small land areas allowing ten acres of good quality grass to feed 300 bulls. You can choose to grow your own feeds but there are now also people in Uganda who specialize in growing and supplying cattle feeds.

Here’s how the business model works:

Selection and Acquisition of Animals: Livestock, usually young bulls, are selected and acquired from markets. Amac market is a weekly market in Lira district where you can start from. It has enough stock and selections. But you can also go to neighboring dialects like Nakasongola and get their Ankole cattle that gains weight faster than the zebu cattle of Lango and Acoli and Karamoja.

Initial Processing: Upon arrival at the feedlot, animals undergo initial processing, including vaccinations, deworming, and tagging for identification. They are also treated for parasites or diseases.

Transition Period: Animals are fed high-quality feeds, either grown on the farm or bought from suppliers. Supplements like protein, vitamins, and minerals are provided to maximize weight gain and meat quality over a relatively short period, usually 90 to 180 days.

Monitoring and Health Management: Animals are closely monitored for health and growth. Any sick or injured animals are treated promptly, ensuring optimal growth rates and health.

Weight Gain and Growth: The high-energy diet and controlled environment promote rapid weight gain, leading to the desired market weight and condition within a few months.

Market Readiness: Once animals reach the target weight and body condition, they are ready for market. They are then sold all at once to allow for restocking.

Why is this a good business model for you?

Timely Involvement: If you visit home once a year, you can be present during the crucial times of buying the young bulls and selling them. The entire lot is sold at once, allowing you to be around and oversee transactions.

Professional Management: Unlike traditional cattle keeping, you can set up a professional management team that can be held accountable. I know someone who can set it up and manage it for you at an agreed sum.

Remote Monitoring: You can micromanage the operation online using apps and CCTV cameras, allowing you to control important activities at the farm from afar.

Profitability: Feedlot farming is highly profitable at the moment I Uganda. If you buy a young bull at around UGX 500 000 (aproximately USD 140), you can expect to sell it at doublet the price in 12 months. Moreover, in Uganda, cattle keepers do not typically pay income tax. Even the president is transitioning to a hybrid model of this.

Insurance: You can insure the farm so that if something goes wrong, you don’t lose your entire investment. Agriculture insurance is now available in Uganda, with government subsidies reducing the premium from 5% to 2.5%.

So if you’ve been thinking of a business to set up in Lango, love cattle keeping, and want to make some decent money from it, consider this model as a viable option. You can set it up in Uganda and keep track of it from outside the country.

As mentioned, I know someone who can guide you through the process and manage the farm for you. He can show you the ropes and ensure the business runs smoothly.

Ongwen Laodog

Abili Obangkwon: Lango's Forgotten Protector

This month, one hundred and seventy-seven years ago, the quiet dawn after a rainy night was shattered by a gunshot echoing through the villages of Cegere, Inomo, or Cawente. The land was muddy, the grass heavy with dew. Adrenaline surged through the veins of every villager. Women gathered their children and rushed to hide them in bushes and swamps, while young men hurriedly moved cattle to prearranged safe spots. The village transformed into a scene from a Hollywood movie—smoke, fire, blood, sweat, ululations, the bleating of goats, the mooing of cows, and the groans of wounded men filled the air.

A band of marauding Nubians had crossed the River Nile from Bunyoro and had entered Lango from Kungu, targeting villages in what is now Maruzi, Apac and Kwania. They sought slaves and livestock, having heard of the presence of many young men and animals in this part of Lango. Previous raids in southwestern Lango had been successful, prompting another attempt.

This raid, however, was orchestrated by the Bunyoro King of the time Omuakama Kamurasi, seeking revenge on Lango for supporting a rebel prince, Mpuhuka. Kamurasi allied with Emin Pasha, a German adventurer hired by the Egyptians to loot northern Uganda. Emin Pasha, accompanied by Nubians from Sudan, sought slaves, ivory, cattle, and other domestic animals to pay the Nubians, who were not salaried.

In northern Uganda, the Nubians primarily targeted the Acholi, Madi, and Lugbara. Lango, living further from main communication lines and not included in the formal administration of Equatoria Province, were initially less affected. However, the establishment of the Foweira garrison in Bunyoro in 1876 exposed southwestern Lango to raids. Previous raids in this area had been more succesful but this raid faced unexpected resistance.

The reason for Lango's strength this time round, lay in their newfound unity. Previously, clans like Jo Ocukuru, Jo Ogora, Jo Inomo, Jo Oyakori, and Jo Oyima who lived in this area were divided by longstanding issues, making them vulnerable to external aggression. This changed due to one man: Abili Obangkwon.

Recognizing that internal disunity was their downfall, Obangkwon took it upon himself to unite the feuding clans. His charisma and wisdom convinced them to put aside their differences and face the common enemy together.

Abili Obangkwon, a legend, is still talked about mostly among the Inomo people. He is even mentioned in their clan chants or gwong. As part of his strategy, Obangkwon visited a diviner in Bugerere to secure protection against Nubian bullets. When 200 Nubians crossed into Lango in August 1877, they encountered a united and prepared defense led by Obangkwon. The raid ended disastrously for the invaders, who lost over eighty men and returned empty-handed. Emin Pasha himself admitted in J.A. Tosh's book, "POLITICAL AUTHORITY AMONG THE LANGI OF NORTHERN UGANDA," that his men returned with "not a dishful of provisions secured.

Acording to Tosh, between 1879 and the withdrawal of the Patiko and Foweira garrisons in 1884-85, only one further raid into Lango is recorded, as Emin Pasha realized the futility of raiding Lango. By the end of the 1870s, the threat had been effectively neutralized.

Abili Obangkwon, though not widely spoken of, was a true hero of Lango. His actions united and protected Lango from external aggression, ensuring that they did not lose many young people to slavery. Elders in Lango recount similar tales of other great leaders fro othr clans like Opyene Nyakanyolo, Ngora Akubal, Ogwal Abura, and Agoro Abwango. These leaders limited clan warfare, led bands that protected Lango, and presided over gatherings where laws were made to maintain peace within Lango. Their efforts ensured that battles between clans were less deadly, reducing prolonged feuds and making it easier to mobilize against external threats like Emin Pasha.

These stories, though they may contain elements of myth, highlight the significant role these leaders played in maintaining unity and defending Lango. The traditions surrounding them deserve serious consideration and recognition.

Ongwen Laodog

You Could Build Your Retirement Home on This Spot in Lango

Let's take a nostalgic journey back to the 1990s, to a quaint landing site in Kwania. We've come here to buy fish, eagerly awaiting the return of the fishermen. It's late afternoon, and the sun is warm but tolerable. January has ushered us into mid-dry season, a typically hot, dry, and windy time in Kwania, and this year promises to be no different.

As we stand by the water, we notice trees on the higher ground, about 150 meters away. One particular ogali tree catches our eye, offering an inviting shade with its lush, broad, hardy leaves. We stroll up a narrow path towards it, surrounded by short, hardy grasses typical of the area.

On our way, we encounter a group of five women balancing local snacks on their heads. They are heading to sell their goods to the small crowd that gathers daily, especially around this time of the afternoon.

“Ah!, kara wun dok idok wunu paco oko bo? Kur wunu dek. Yamo tin okok kono woki odiko atek tutwal ento dek gite anen. Kur wunu, pe idok wonu paco oko,” one of the women, Eromolina, calls out in a loud, clear voice. Eromolina, the wife of the Gabunga (the elected leader of the fishermen), is known for her talkative nature.

We reply, “Pwod pe ru owot. Owot cung ite tipu ogali moro ca.”

“Oh... Ape iwot wunu,” she responds, leading her procession of snack sellers, including her young daughter, who carries nothing, and other women balancing snacks like ogati mogo, odi, and the sought-after arege.

Fish creates a micro-economy around it. Fishermen bring their catch to the landing site, buyers like us purchase the fish, and the fishermen spend their earnings on local snacks and arege. This vibrant economy is evident in the brisk and purposeful gaits of the women heading to the landing site.

Continuing our walk, we reach the tree and find Mze Alele Micilom, a familiar old man in his nineties, sitting in the shade. He repeats the same set of words to anyone who cares to listen, “An atye akwayo wu iwanga. Atye be akwayo wu iwanga. Kec ocira oko. Atye akwayo wu iwanga.”

We assure him, “Mze Micilom, kur kong ka owilo dek, ote miyi acel iwot ited.”

“Endo do... Mano ber. Otino bed amano,” he responds, visibly happy.

Standing beside Micilom, we observe the bustling path with people fetching water from the lake, some on bicycles, others on foot, some aimless, others purposeful. Yet, Micilom remains relentless in his plea.

Now, let's fast forward to 2024. The story above is a mix of fiction and truth. The landing site is real, as was Mze Micilom, though I invented the ladies. The LC chairman shared this tale with me, and I added a bit of 'salt' to it.

I recently revisited the landing site. While it hasn't grown much, it remains vibrant. The women have moved to higher ground, building huts as seen in the picture. Mze Micilom has passed on, but the ogali tree still stands, providing shade.

The most impressive part is that the landing site is now known as "Akwaiwanga," named after Alele micilom’s heartfelt plea for alms. When the local authorities created a new village around the landing site, they named it "Akwaiwanga" too. A simple plea from a humble old man is now immortalized in official records.

Why share this story? When I visited the landing site last year and stood where Alikanjilo used to sit, I realized why he loved that spot so much. It offers an intensely beautiful view of the lake. If I were to choose a place for my retirement home, this would be it.

Imagine the experience: the sun warm but countered by a cool lake breeze, the earthy smell of lake water, and the breathtaking view. Picture your house here, with a veranda shaded by the ogali tree, overlooking the serene lake. With some investment and a permit from the district council, you could even create a sandy beach.

For now, we marvel at the picturesque scene of grazing animals, lake birds hunting for insects, and the gentle waves.

“How much is land here?” I asked the Gabunga.

“Million 2 kede nucu poto acel,” he replied, referring to roughly an acre of land.

“Can it come down if one needs like 10 acres?” I prodded.

“Yes, but slightly,” he confirmed.

If you're looking for a tranquil, rural spot in Lango to build your retirement home, consider Akwaiwanga village in Goi Parish, in Atontidi Sub county of Kwania district. It's a hidden gem, offering beauty, serenity, and a piece of history.

Ongwen Laodog

The Nuer-Lango Language Connection: Fascinating Similarities You Never Knew About!

The Nuer are an ethnic group that resides in South Sudan and Western Ethiopia. They speak a language called “Thoknath,” which literally means “The people’s language.” As a Nilotic ethnic group, the Nuer are among the largest ethnic groups in South Sudan, with a population of approximately 3 million people. Their culture is deeply rooted in cattle raising and herding.

Recently, I have been exploring their dictionary and discovered some fascinating similarities between words in Thoknath and Leblango. Here are a few examples for you to compare:

These are just a few examples. In next month’s newsletter, I will try to construct one or two sentences in Leblango that can be fully understood by someone who speaks Thoknath. Stay tuned for more linguistic insights!

Ongwen Laodog

Act Fast: Premium Land Available for Leasing in Lira City's Hottest Area!

There's a new trend in the real estate market of Lango: leasing land instead of buying or selling it outright. This practice is becoming especially common in the prime areas of Lira city. While native Lango people are generally less familiar with this concept, it gained traction when Eritreans, Somalis, and Indians started leasing land mainly for setting up fuel stations.

Now, more and more landowners within approximately one kilometer from the city center are opting to lease their properties for periods ranging from ten to thirty years. There is a widely accepted idea among real estate players that if you want to predict the next hot business center of a city, look where small and petty businesses are setting up shop. As rent in the central and busiest business centers becomes prohibitively high, small and petty businesses move to cheaper parts of the city, making those areas vibrant.

This phenomenon is playing out now in Lira city. Rent for a shop along Obote Avenue and other streets like Oyam Road and Bala Road, Olwol Road, etc. ranges from UGX 1 million to UGX 3 million (approximately USD 270 to USD 810) per month. Banks and other corporations are paying between UGX 4 million to UGX 8 million (approximately USD 1,080 to USD 2,160) per month, with landlords requiring upfront payments for six months to two or three years.

Adding to the pressure, the city council is currently driving petty businesses away from the city center to clear the walkways. As a result, small and petty businesses are moving to areas like Oyite Ojok Road, where the average rent is UGX 500,000 (approximately USD 135) per month. Others, especially petty businesses, are relocating to Juba Road in places like Jinja Camp, Iganga, Ohurubar, Lumumba, and Angwetangwet, often using makeshift shades and carts.

These areas are now some of the busiest parts of Lira city. If you're thinking of setting up something significant in Lira city, I urge you to consider these emerging locations, as they might soon become the real center of the city.

During my search for available land or building in these areas so I can share with you, I came across a prime piece of land in Ohurubar, where Soroti Road meets Juba Road. This family-owned land is available for lease and measures approximately 15 by 35 meters. It's vacant and situated right by the street, making it ideal for various uses such as a supermarket, bar, fitness center, workshop, medical clinic, storage facility, and more.

Ongwen Laodog

Icina Ikom Dako Moro Gin Kede Nyare Kede Agoi Kede Lyec!

Aceko icina na ikom dako moro gin kede nyare. Dako ni gin kede nyare onwongogin tye owoto wot abor meicel. Oryeo pi te cako ciro nyare amom twere. Nyako ni te cako penyo totere ni emito pi me amata. Totere te gamo ni "Pi pe. Kany oryeo pi me wek ka otunu kan ame wan owot iye ote mato pi." Ento nyare pe te ye. En te mede ameda kede bato cwiny totere kun penyo pi me amata.

Gin te cop ikom leyi apol ame tye opong kakanoro iyi bung kun ogalo wang gi. Leyin naca onwong pol amom kwane. Onwongo tye iye lyec, apwo, odyek odyek, twol, kede leyi okene apol. Imat ca te kobo ni kong iwek awot apeny leyi ca ka gin romo nwongiwa pi me amata. Imat ca te wot kwayo leyi naca kun kobo ni "Wan oya ikan abor meicel kun dang owot kan abor. Ento oryeo pi ocira nyara ni oko. Ka tye le moro iyi akina wu kan ame romo kunyi nyari ni pi me amata, an abino miye nyara we wek dong dok dako mere."

Leyi ca ka winyo amano gin te cako pyem me tucu pi. Lyec kit ame en dit kede ca, en aye te cako temo tucu pi. Lyec te cako nyono ping kede tyene kun wero ni"

An lyec ka atuc pi, pi ni wok

An Lyec ka atuc pi pi ni wok

An Lyec ka atuc pi, pi ni wok

Pi nami tek ni ngo, pi ni wok

Pi nami tek ni ngo, pi ni wok

Apia en ate cako duny ento pi te kwero ducere oko. Apwo dok te kobo ni en dang weke kong etem tucu pi. Apwo dang te cako golo piny kun were ni:

An apwo ka atuc pi, pi ni wok

An apwo ka atuc pi, pi ni wok

An apwo ka atuc pi, pi ni wok

Pi nami kara tek ni ngo, pi ni wok

Pi nam kara tek ni ngo, pi ni wok

Ento pi pwod te kwero tucere oko. Leyi okene mege dang te tetemo ento pi pwod te kwero molo oko.

Agogo dang te donyo ilek kun kwao ni wek en dang kon etem. Kare ame agogo okobo man, Lyec kede apwo kede ogwang-ogwang te cako yeto kede cayo agogo ni "Agogo yin ibedo agwana gwana ame gupu ni dang pe ni dang iromo tucu pi?" Ento agogo te kwayo ni weke kong etem atema. Ka oloe gite dang ete weko. Leyi te yeye temo. En dang te cako golo pi oko kun wero ni:

An agoi ka atuc pi, pi ni wol (x 3)

Pi nami kara teki ngo, pi ni wol (x3)

Ikare ame agogo ogolo pi, coto-coto te cako nen oko. Lyec ka neno amano, nyeko te make. Lyec te coro agogo reto tenge kun kobo ni "Yin ikuru awan dong otucu pi dong cocok eka ite bino dong golo anonok. Gwok yo wek an atuc pi". Lyec te ero dok oko kun wero ni

An alyec ka atuc pi pi ni wol (x3)

Pi nami olo jo pi ni wol (x3)

Ento coto coto awoki kong onen ca te dok cako rwenyo oko. Leyi awoki kong otemo te loyo gi ca dok te dwogo. Ento moro ame romo tucu pi pe. Agogo te dok kwayo ni kong weke dok etem en dang icel keken bala jo okene mere nie dang.

An agoi ka atuc pi pi ni wok (x3)

Pi nami olo jo (x3)

Pi nami teki ngo, pi ni wol (x3)

Coto coto dok te cako nen. Lyec te dok temo ryemo agogo oko ento leyi okene mege te lwero oko ni kong wek agogo tyek golo pi mere ka pe pi onen en lyec dong te mede kede.

Ento iyong kare moro anonok keken pi te molo ni wol-wol-wol. Agogo te gamo wal icing imat ca te twomo kede pi te miyo nyako ame oryeo pi ociro wok ca. Te dok twomo en okene te miyo imat ca mato.

Imat ca te pwoyo agogo meicel kun kobo ni yin kara en ame itek. Ter dong nyara ni wot bed cegi. Agogo te tero nyako ca oko dang dong te doko cege.

Ent lyec yie onwongo mom yom iye. En te kobo ni agogo agoro-goro ni te loye en lyec edwong wokie te tero nyako acil woko? An aneko agoi oko.

Kop onwongo ogole gole owinyo. Ogole-gole te wot kobp agogo oko. Agogo te ngeyo oko ni lyec kara tye amito neke oko. Agogo te kobi dako mere ni teki ineno lyec tye abino kan, kana oko. Lyec tye amito neka oko.

Inino moro acel lyec te bino te nwongo agogo tye obedo idye okalo kede cege. Gwata moro onwongo tye ilak nget gi. Min ot agogo te wumo agogo oko kede gwata ca ni lyec mom nen.

Lyec cawa ame otuno te penyo min ot agog ni "cwari owoto kwene". En te gamo ni "En pe. En owoto oko kun abor". Lyec te ngeyo oko ni akadi ningo ogogo tye okano oke kun owumo kede gwata. Lyet te penyo ni min ot agogo mie pi emati. Min ot agogo te gamo ni "gin ame atwomi kede pi pe". Jami ducu pwod tye acel. Lyec te kobo ni kara gwata moro iwumu nu kono? Min ot agoi te gamo ni "gwata no neni amato kede nyuka yie dang col".

Ikare ame joni tye alok, lyec onwongo tye awot inoko gwata ca momot. Lyec te nyono gwata ca te neko agogo oko medo kede gwata. Ikare ame dong agogo oto oko, lyec te gamo dako agogo doko mege. Ento en mom ongeo ni cik agogo onwongo yac.

Dako ni te bino nywalo otino awobe aryo ame obedo rude. Otino ni te doko adito-dito. Gin onwong ka owoto tuko kede otino wad gi, ogwongo inying lyec ni "wan otino alyec". Ngat ame lo wa pe. Dong otino wad gi gamo ni "aidoi, kara wun papo wu obedo lyec bo? Papu wu mom obedo lyec. Papo wu pat.

Otino ni nino moro te penyo toto gi ni kara wan papo wa dok obedo nga. Pien wan ka ogwongo kede nying lyec otino okene cao wa kun kobo ni paop wa pe obedo lyec. Toto gi te kobo ni kong idong wunu. Ka idoko wunu jo adongo ate bino kobi wu.

Ikare ame otino ni odoko jo adongo, toto gi te kobi gi ni wun papo wu rik obedo agogo ento lyec obin oneko oko. Ikare ame en oneko papo wu en te gama doko cego.

Yi otino ni te wang me icel. Gin te cikere me culo kwor apapo gi. Gin te cako yiko lek adit kun dang ociko myel adit meicel. Gin te lwongo leyi lung me yi bung me bino imyel. "Wan tye oyiko lek adit meicel ame aromo jo lung". "Olwongo jo apol dang meicel. Olwongo naka anyira muni ame oya ilogo Ulaya.

Otino ni te kumyo bur me pono olanget lek kun gin kwenyoro leyi okene ni "Wan otye omito neko lyec tin oko pien en dang rik oneko papo wa. Dong ka ineno wunu mac, ngwec ilar wunu yi bur ca."

Gin te kobo bot ogole gole ni cwiny mac man bung ame oguru lek ducu.

Leyi te bino apol imyel. Awobe ni te cako goyo bul kun owero ni:

Lyec biri-biri yin rik ineko papo wa.

Apwo gwana gwana yin rik ineko papo wa.

Cengoro ineno wunu ba, ineno wunu ba,

Cengoro ineno wunu ba...

Wun rik ineko papo wa cengoro ito wunu duc.

Ogole gole tye amede ameda kede cwinyo mac. Lyec te cung te penyo awobe ni "wun dok itye iwer wunu ningo?"

Otino ca te gamo ni wan otye ower ni

"Imyelo wunu aber, Imyelo wunu aber".

Lyec dok te penyo ni "Kara maca ngo ame obino ameny amenya bala mac ca?"

Gin te gamo ni "Pe ipar, mano anyira muni en abino no. Gin kala gi cal kede kala me mac" Anyia muni tye abino apol meice. Myel tin apong amom kobere. Jo bed ka kede yom cwiny.

Awobe ca dok te cako wer:

Lyec biri-biri yin rik ineko papo wa

Apwo wada wada yin rik ineko papo wa

Opuk wada wada wun rik ineko papo wa.

Cengoro ineno wunu ba, ineno wunu ba

Cengoro ineno wunu ba...

Wun rik ineko papo wa cengoro ito wunu duc.

Lyec dok te cung ni rik kun penyo ni, " wun itye iwer wunu ningo"

Otino cak dok ogamo ni "wan otye ower ni

imyelo wuni aber, imyelo wunu aber".

Mac tye amde inoko lek momot. Te tunu icawa me mac te guru lek myel oko. Leyi okene ame bal gi pe te bunyo ngwec laro yi bur oko.

Lyec te temo dang ni engwec ento te nwongo ni kome dwong adwong mom romo donyo iyi bur. Lyec te cako bako doge ni wek en dang edony iyi bur ento otino caa te gamo ni "ah ah ah ka ka ka... tule tule tule... . Lyec pwod dok omede ibako doge ento otino cak pwod mede gamo ni "ah ah ah ka ka ka... tule tule tule... "

Mac te bino wango lyec te neko oko. Otino ni kede leyi okene mege te medo medo iyi bur kunu naka odiko. Leyi ame odonyo iyi bur ducu te donyo odiko akm gi yot.

Ongwen Laodog

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