The Kikuyu Language: vocabulary and conversation practice

The Kikuyu Language: vocabulary and conversation practice

This hub will introduce you to the Kikuyu language. By the end of the article, you should be able to express yourself satisfactorily in Kikuyu. This will take a few months so plan a weekly programme and read small bits of the lessons at a time.

The hub starts with a brief background of the Kikuyu people before progressing to the language, its structure and vocabulary. Finally, there are dialogues to aid you in conversation practice. You may request for additional help by posting a comment at the bottom of the article.

The correct name for the language is Gĩgĩkũyũ and the speakers are Gĩkũyũ.Kikuyu is the Anglicised form for both the language and the speakers. The word Kikuyu has gained literally currency and will be used in this hub to refer to both the people and the language. Gĩkũyũ was also the name of a patriarch ancestor.

(For Kikuyu Phonology see the hub - http://hubpages.com/hub/Kikuyu-phonology)

Leakey (1959, p. Vii) says “Kikuyu is probably one of the most archaic of the Bantu languages and in consequence has a grammatical structure with fewer exceptions than in most of the others.” This would mean that Kikuyu resembles the ancestor of Bantu language (proto- Bantu), more than the other Bantu languages spoken today. At the time of Bantu migration all Bantu speakers probably, spoke something similar to Kikuyu language than to any other Bantu language. I am of the same opinion, having identified archaic Kiswahili words that are no longer in use but are of everyday use in Kikuyu. This may imply that words that were in current usage in both Kikuyu and Kiswahili, long became archaic in the latter but continue to be used by the former – the Kikuyu.

The Kikuyu are classified linguistically as Highland Bantus together with the Kamba, Kuria and Gusii, Embu, Kurya, Tharaka, and Meru of Kenya(Ogot ed. 1980, p. 82). The other Highland Bantus in East Africa are the Meru (Tanzanian), Segeju, Sonjo, Ikoma, Chagga, Gweno, Shashi, Zanaki and Nguruimi of Tanzania. They are all of the Benue-Congo language division of the Niger Congo family (Ogot ed., 1974).

Standard Kikuyu has three main divisions. These are Gaki (Nyeri), Metumi (Muranga) and Kabete or Kiambu Kikuyu (Muriuki 1974). Gĩkũyũ was not only a language but also the name of a patriarch ancestor.

The Mount Kenya peoples and the Kamba of Eastern province are sometimes assumed by some people to be Kikuyu because the languages are inteligible. However some like the Meru are categorical that they are a separate tribe though I have found evidence to link them to the Kikuyu in a sort of confederacy in ancient times.

Defining the Kikuyu

Some experts on the Kikuyu were asked by I to state the Kikuyuness of the mount Kenya tribes and the Akamba in a scale with Most Kikuyu and Least Kikuyu on the extreme ends of the scale. All five (5) respondents felt that the Kikuyu of Muranga, Kiambu and Nyeri were “more Kikuyu” than the others. The Embu, Ndia, and Gichugu were closer to the Kikuyu than the Meru and subtribes. All the respondents were unanimous that the Kamba were not part of the Kikuyu but always in the periphery. Only one of the respondents was categorical that Nyeri, Muranga and Kiambu were the only true Kikuyu.

I interviewed Dr. Muriuki, a History professor on 28^th - 09 – 06. According to Muriuki, it is impossible to go beyond 500 years of Kikuyu history. Consequently, he considers Tene and Agu generations to have started around 1400 AD, about one hundred years before Vasco Dagama landed at Mombasa (in 1497). This was not in agreement with my findings - that if Akhenaten and Smenkhare correspond with tene (long ago) in Kikuyuand Kare inMeru, then the history of the Kikuyu can be traced to at least three thousand years ago Akhenaten and the Kikuyu People of Kenya

Muriuki believes that the Kikuyu came from “Cameroon, near Lake Chad,” and moved into Kenya through Congo, Zambia and South Africa, before veering northwards into present day Kenya where they faced a hostile Somali at the Shebele river, in (today’s) North Eastern Kenya and stopped further movement. In their advance towards mount Kenya they “pushed the Igembe and Tigania leaving some of their people behind.” They then moved East into Tigania, Embu, Mwea, Murang’a (Mukurwe wa Gathanga), North into Nyeri, Mukurweini, Kahuhia, Maragwa and finally they expanded into Kiambu.

Archaic terms for months of the year.

1. January – Mũgaa

2. February – Mũratho

3. March – Kĩhu (beginning of the 'Njahi season)

4. April – Mũratho

5. May – Mũgiranjara

6. June – Gathathanwa

7. July – Gathano

8. August – Mworianyoni

9. September – Mũgaa 2

10. October – Kĩhu 2 (Beginning of the 'Mwere season)

11. November – Kanyuahũngũ

12. December – Gatumu

Kikuyu is similar to Arabic in its syllable structure. Arabic is a CV syllable language where “C” stands for a consonant and ‘V’ for a vowel (Cook 1997). Kikuyu however also allows for a VCV structure where a word can start with a vowel. The rule is that the word must end in a vowel. In Kikuyu a dog is called Ngui (CV) and Uga (VCV) means “say.” In Phonemics, “NG” is a single phoneme rendered with two graphemes. The English CVC structure is not possible in Kikuyu but can work in Luo. An example of the word dog is given in the two languages: English - Dog (CVC); Luo – Guok (CVC).

Some common male Kikuyu names

Karanja, Kamau, Kariũki, Mwangi, Kĩmani, Njoroge, Mũngai, Ndũn'gũ, Mũchoki, Mũngai, Kamande, Gĩtaũ, Kĩhara, Macharia, Mũirũrĩ, Wanjaũ, Wahome, Gĩthĩnji, Cege (Chege), Kĩragũ, Ngigĩ, Ng'ang'a, Wanderi, Gĩtonga, Wambũgũ, Watene, Mũkundi, Kĩnyua, Mũrĩu, Gathu, Mũgo, Mwanĩki, Gĩthaiga, Mũraguri, Chomba, Njũki, Gĩchũki, Mũnene, Gĩchũrũ....Add ten to make 50

For a bigger list of Kikuyu boys' names see the hub (URL)

Some common female Kikuyu names

Wanjirũ, Njeri, Wanjikũ, Wangarĩ, Wambũi, Nyambura,Njoki, Wambũi, Wairimũ, Waithĩra, Nyagũthiĩ, Nyokabi, Wangũ, Kanyi (is a male name in Nyeri), Ngendo, Nyawĩra...Add to make at least 50

For a bigger list of Kikuyu boys' names see the hub (URL)

Kikuyu vowels

Gĩkũyũ is written with seven vowels (Leakey 1959, p. vii). Leakey compares the pronunciation of these vowels with the English language as summarized below:

a – like the vowel in “hut”

e – like the e in “hen”

ĩ – as the i in “it”. I suggest that a in “ate” is closer to the real pronunciation.

i – like the e in “he”

o – like the au in author. I suggest the o in “only”

ũ – like the oo in “good.” I suggest the ‘o’ in “oh dear.”

u – like the u in “who”

Leakey (1959) notes that l, f, p, v, x and z consonants are missing in Gĩkũyũ and that the Gĩkũyũ r is something between r and l. Leakey also states that that c is pronounced ch and b “has a touch of f, v and p”. I suggest that b is like the sound bh in the Indian word “mahabharat.”

Gĩkũyũ is a tonal language and the orthography in current usage is inadequate. For example the word iria can mean ‘a lake (The Kikuyu language does not differentiate between a pool of water, a lake or even the sea. They are all 'Iria', or 'Maria' in plural, the plural being mainly for stagnant pools.)’ ‘those’ or ‘milk’ depending on the tone. When the stress is on the last syllable – ‘a’, with a higher tone than at the beginning, the word means milk. When the word is said with a monotone with no stress on any syllable, the word means a lake. The units that define tones in a morpheme have been termed “tonemes” by linguists (Martinet 1964). Martinet describes “melodic tones” as another characteristic of some languages. While tones manifest themselves in individual morphemes, melodic tones manifest themselves in sentences. It appears to I that Gĩkũyũ is both “tonal” and “melodic tonal”.

Gĩkũyũ nouns.

Leakey has identified ten classes of nouns.

The first three classes of nouns in Gĩkũyũ represent things which are considered to have a spirit. Leakey divided them according to the importance of the category of spirit, which they are deemed, to posses.

1. Class I - these are nouns denoting human beings. Humans may be removed from this class to another class (but still retain a spirit) due to scorn or hatred, or otherwise for having “some special connection with religion, or magic…” Examples of class one nouns are:

Mũndũ – Person, kamũndũ - small person, Kimũndũ - big person (derogatory and should be avoided.), Andũ- many people, imũndũ - many large persons (derogatory and should be avoided.).

Mũndũ ũyũ mũraihu ni mwega– this tall person is good. (Note that the prefixes in the adjectives have to agree with the noun.

Mũtumia – married woman, Gatumia - small woman (derogatory and should be avoided.), Gĩtumia - big woman (derogatory and should be avoided.), Atumia - many women, Ndumia - many large women (derogatory and should be avoided.)

Gatumia gaka karaihu ni kega – this smallish tall woman is good (note that Gatumia is diminutive. The adjectives again have to agree with the noun. However, the prefixes that agree with Ga are Ka and Ga. One has to learn through usage which one to use appropriately.

Mũirĩtu – initiated girl, Kairĩtu - small girl.

Kairĩtu gaka karaihu ni kega – This smallish tall girl is good.

Mũanake – Unmarried initiated man

Mũanake ũyũ mũraihu ni mwega – this tall (young) man is good

2. Class II nouns have second class spirits, lower than that of humans. Most large trees and plants. Epidemic diseases which are viewed as being spirit borne would According to Leakey (1959) normally go to class III, but for some reason may find themselves in class II. Below are four examples.

Mũrimũ - spirit-borne disease

Mũrimũ ũyũ ni mũru- this desease is bad (note again that the adjective has to agree with the noun).

Mũkũyũ - another kind of fig tree besides the mũgumo

Mũkũyũ ũyũ ni mũkũrũ – this fig tree is old

Mũtamaiyũ - wild Olive

Mũrũthi - lion

3. Class III - nearly all birds, reptiles, insects, mammals, and many lesser plants, are in this class. Below are some examples. Humans in this class have received quite a demotion.

Njangiri - an outcast

Njangiri ino ni ndwaru – this outcast is sick

Ngĩa - pauper

Ngombo - serf or slave

Njamba – brave warrior

Njamba ĩno ndungu nĩ nguhĩ- this brave is fat and short

4. Class IV Nouns are mainly lifeless objects: some are man-made, others are natural. Some pitiable humans held in disrespect, “scorn or hatred” find themselves in this class. Some examples are given below:

Kĩrĩgũ - big uninitiated girl (derisive)

Kĩhĩĩ - big uninitiated boy (derisive)

Kĩhĩĩ gĩkĩ kĩa maina nĩ gĩkĩgu – this maina’s boy is foolish

Kĩhembe - drum

Gĩtonga - a miser (derisive). I is of the opinion that in current usage, the word means a rich person and is not derisive.

5. Class V has items of “ceremonial, religious and magical significance.” Leakey explains that the eye, riitho, is in this class because of its potential for magic and as the “evil eye.” Humans who play a very special religious part in family life find themselves in this class, such as:

Ithe, (plural) ma-ithe – father

This is an interesting word because it translates as ‘their father.’ You use it when you are referring to other peoples’ father. You never use it when you are referring to your own father, in which case you will say ‘Baba.’

Nyina, (Plural) Manyina – mother

Like ‘Ithe’ this word translates as ‘their mother’. When you are referring to your own mother you use the word ‘Maitũ.’

Guka, (plural) Maguka - grandfather

The word in brackets can be ignored without changing the meaning.

1. Monday – (Mũthenya) wa mbere - the first day (not in common usage) , Jumatatũ- from Kiswahili (in common usage)

2. Tuesday - (Mũthenya) wa kerĩ - the second day

3. Wednesday – (Mũthenya) wa gatatũ – the third day

4. Thursday – (Mũthenya) Wa kana - the fourth day

5. Friday – (Mũthenya) wa gatano – the fifth day, (Mũthenya) Juma – from Kiswahili.

6. Saturday – (Mũthenya) wa Jumamothi – from Kiswahili.

The logical (Mũthenya) wa gatandatũ, is not used today.

7. Sunday - (Mũthenya) wa Kiumia – literally the day of coming out/stopping what you are doing. The logical (Mũthenya) wa mũgwanja – the seventh day -is not used.

The Kikuyu did not perform a duty for more than seven days continuously without a break for fear of a bad omen.

………………………………………………………

Months of the year – Requested by Bosko

The Kikuyu had a year with two seasons and twelve moons (months). These names are not in use today except by anthropologists. I have put them in the introduction text for those interested in archaic language. The following terms are what the Kikuyu use on a daily basis.

January – (Mweri) wa mbere, the first month, Janwarĩ,

February – (Mweri) wa kerĩ, the second month, Beburwarĩ

March – (Mweri) wa, gatatũ, the third month, Maci

April – (Mweri) wa kana, the fourth month, Ĩbrũ

May – (Mweri) wa gatano, the fith month, Mĩĩ

June – (Mweri) wa gatandatũ, the sixth month, Juni

July – (Mweri) wa mũgwanja, the seventh month, Juraĩ

Augst, - (Mweri) wa ĩnana, the eighth month, Ogasti – being a borrowed word, the ‘s’ is forcefully pronounced.

September – (Mweri) wa kenda, the nineth month, Thebutemba

October - (Mweri) wa ikũmi, the tenth month, Oktoba

November – (Mweri) wa ikũmi na ũmwe, the eleventh month, Nobemba

December - (Mweri) wa Dithemba - the logical (Mweri) wa ikumi na ĩrĩ, the twelfth month,is not commonly used.

A. Parts of the body

mũtwe - head

Njuĩrĩ - hair

Iniũrũ - nose

Kanua - mouth

Igego- tooth, magego – teeth,

Ikaburu – molar, makaburu - molars

Kĩreru - chin

nderu – beard, materu - beards

riitho – eye. maitho – eyes, butu - eyelashes

ngingo - neck

kĩande – shoulder, ciande - shoulders

guoko – hand, moko - hands

Kaara – finger, tũara fingers (Tuara, with a change of tone,also means deliver something somewhere)

igokora - elbow

Nda - stomach

Gĩthũri - chest

Mũkonyo - Belly button

Njohero - Waist

Kĩero – thigh, ciero - thighs

Kũgũrũ – leg, magũrũ - legs

ikinya – foot, makinya - feet ( also foot steps)

B. Clothing and related items

Nguo - clothes, Nguo cia mwĩrĩ - clothes for the body - mwĩrĩ body

Shati - shirt, Thuruarĩ - Shorts/pants, Mũbũto - Trousers

Thogithi - socks, Ngobia - hat/cap, tai - neck tie,

Mĩwani - spectacles, kiratũ - shoe, Iratũ- shoes, Taritari - sandals

Gĩtabaya - cloth, Gĩtabaya kia mũtwe - Head scarf

Mindira - ear rings, Bangiri - bangle(s), Mbete - ring, Mũgathi - necklace

B. The Kikuyu Sentence – Prefixes, nouns and adjectives

The noun forms the subject of the sentence. Kikuyu nouns have a stem attached to a prefix. For example the noun for house is nyũmba. In this case the same word applies for plural. To this stem, several prefixes can be attached to change to another meaning associated with ‘house.’

Kanyũmba – small house, Kĩnyũmba – big house, tũnyũmba – small houses, Manyũmba – big houses

The word for person is Mundũ. In this case the stem is –ndũ, with the Mũ- signifying a living thing.

Kamũndũ – small person, Kĩmũndũ – big person, Tũmũndũ – small persons, Andũ - many People,

Adjectives and verbs have to agree with the noun in a sentence by having the same prefix as the noun, except in few cases. A house – Nyũmba, is one exception only in its singular. When we say a big house or small house, the agreement has to take place. You will notice that the translation into English is forced because what makes perfect sense in Kikuyu may be awkward in a non bantu language. Note specifically the transformation of the word for ‘one, two and three etc.’

Nyũmba ĩmwe nene - One big house

Kanyũmba kamwe kanene – One smallish big house.

Kĩnyũmba kĩmwe kinene – One bigish big house

Ngari ĩmwe nene - One big car, Ngari ĩgĩrĩ nene - two big cars

Mũtĩ ũmwe mũnene – one big tree, Mĩtĩ ĩrĩ mĩnene – two big trees

Bathi ĩmwe nene – One big bus (this is one instance when the ‘B’ is not not pronounced as ‘bh’, perhaps because the word is borrowed from English ‘bus.’ ‘S’ becomes ‘th’ in borrowed words.

Cũcũ ũmwe mũnene – One big grandmother

Ngigĩ ĩmwe nene - One big locust

Ngamĩra ĩmwe nene – One big camel

Igogo rĩmwe inene – One big crow (bird)

Nati ĩmwe nene – One big nut (the one that locks into a bolt)

Njogoo ĩmwe nene – One big rooster

Karamu kamwe kanene – one big pen. The Ka in Karamu is not a prefix as the word is borrowed from Kiswahili – Kalamu.

Machini ĩgĩrĩ nene – Two big machine.

Noti ithatũ nene – three big notes (money)

Rangi ũmwe mũnene – one big paint

Taũni inya nini – one big town

Umbuthĩ mũingĩ – a lot of powdery stuff

Waru ithano ndungu - Five fat potatoes

Pronouns – Niĩ – me, Wee- you, Inyuĩ – you (plural), Ithuĩ – we, O – them, We – him/her, Guo – it

The pronoun ‘guo’ will not apply to all non human objects. It will depend on the class of object. Guo – mũbira; yo – ngombe, nyoka, metha; kĩo – kĩuũra; etc.

The ‘wee’ for ‘you’ plural is said with a long vowel to differentiate from the one for‘him/her.’

The ‘we’ for him or heris said with a short vowel to differentiate from the one for‘you.’

Kikuyu does not differentiate gender, so it would not matter if the sentence was ‘he is a student.’ ‘we’ again with a short vowel.

Positive, Negative and interrogative statements –To be

1. Positive

It is not necessary to start with the pronouns eg. Niĩ – me but people often do. We shall put the Kikuyu pronouns in brackets to indicate that they can be ignored.

· (Niĩ) Ndĩ mũndũ - I am a human.

· (Wee) wĩ mũabirika - You are an African.

· (Ithuĩ) Turĩ akenya - We are Kenyans.

· (Inyuĩ) mũrĩega – you (plural) are good

· (O) nĩ arutwo - They are students -

· (We) nĩ mũarimũ - He is a teacher.

· (We) nĩ mũrutwo - She is a student.

· (Guo) nĩ mũbira - It is a ball.

2. Negative

To negate a sentence one uses the terms ‘not’ and ‘have not,’ -ti, Ndĩrĩ, ndũrĩ etc.

• (Niĩ) Ndĩrĩ mũndũ - I am not a human
• (Wee) ndũrĩ mũabirika - You are not an African
• (Ithuĩ) Tũtirĩakenya - We are not Kenyans.

· (Inyuĩ) mũtiumĩte rũraya – you (plural) are from Europe

• (O) ti arutwo - They are not students
• (We) ti mũarimũ - He is not a teacher
• (We) ti mũrutwo - She is not a student
• (Guo) ti mũbira - It is not a ball

3. Question

In a question, the statement is similar to the positive. The difference is in intonation. You start on a high note and end on a low note.

• (Niĩ) Ndĩ mũndũ? - Am I a human?
• (Wee) wĩ mũabirika? - Are you an African?
• (Ithuĩ) Tũrĩ akenya? - Are we Kenyans?
• (O) nĩ arutwo - Are they students?
• (We) nĩ mũarimũ - Is he a teacher?
• (We) nĩ mũrutwo - Is she a student?
• (Guo) nĩ mũbira - Is it a ball?

To have

The Kikuyu words in brackets can be ignored without changing the meaning of the sentence

1. To Have - Positive

• (Niĩ) Ndĩ na ibuku - I have a book.
• (Wee) wĩ na thani - You have a plate
• (Ithuĩ) Tũrĩ na ikombe - We have cups
• (O) mari na iti - They have chairs
• (Inyuĩ) mũri na turamu – You (plural) have pens
• (We)e na mukwanju - He has a walking stick
• (We)e na kiondo - She has a bag
• Burana ina ihoro (irima) – the sweta has a hole

2. To Have - Negative

• (Niĩ) Ndirĩ na ibuku - I do not have a book
• (Wee) Ndũrĩ na thani- You do not have a plate
• (Ithuĩ) Tũtirĩ na ikombe- We do not have cups
• (O) matirĩ na itĩ - They do not have chairs
• (Inyuĩ) mũtirĩ na tũramu - You (plural) do not havepens
• (We)Ndarĩ na mũkwanjũ- He does not have a walking stick
• (We)Ndarĩ na mũkwanjũ- She does not have a bag
• Burana Ndĩrĩna ihoro (irima)- the sweta does not have a hole

3. To Have - Question

• (Niĩ) Ndĩna ibuku?- Do I have a book?
• (Wee nĩ)ũrina thani?- Do you have plates?
• (Ithuĩ nĩ) Tũrĩ na ikombe?- Do we have cups?
• (O nĩ) marina itĩ ? - Do they have chairs?
• (Inyuĩ nĩ) mũrĩ na tũramu ?- (plural) do you havepens
• (We)e na mũkwanjũ ? - Doeshe have a walking stick?
• (We)e na mũkwanjũ?- Does she have a bag?
• (Burana) ĩ na ihoro (irima) ? - Does it have a hole?

4. more negatives

K ĩndũ/ti kĩndũ - Something/Nothing,

O na rĩ - never,

Nĩ kũri/gũtirĩ - There is/there isn’t

Nĩ kũrĩ mũndũ/gũtĩrĩ mũndũ – there is someone/there is no one, nobody

Tu - only

Ndiũĩ nĩkĩ - I do not know why

Gũtirĩ kĩndũ kĩega ta iria - There is nothing as good as milk

Ndinyuaga thigara - I do not smoke, ndanyuaga – he/she does not drink

Ndinyuaga njohi - I do not take alcohol, matinyuaga – they do not drink,

Ndĩrĩ mĩnoga - It is not tiring

Ndũkũona mũndũ - You will not see anyone, matikũona – they will not see, tũtikũona – we will not see

Gũtirĩ kĩndũ gĩtigarite - There is nothing remaining, matigari – remains (of something), gũtigara, to remain, gũtigwo –to be left behind

C. Indo cia nyũmba – Riikoinĩ - Household objects – in the kitchen

1. Rĩrĩ ni riiko rĩa mahiga This is a stone hearth
2. Rĩrĩ rĩngĩ nĩ rĩa thitima this other one is an electric cooker
3. Ĩno nĩ jiko ya makara this is a charcoal cooker
4. Ĩno nĩ nyũngũ ya kũrũga gĩtheri this pot is for cooking githeri
5. Wĩna thani cigana? how many plates do you have?

1. Rehe thani ĩmwe na gĩkombe kĩmwe Bring one plate and one cup
2. Rehe iciko igĩrĩ Bring two spoons
3. Akia mwaki wa kũruga irio Light a fire for cooking food

1. Wĩna mũiko wa gũkima ngima? Do you have a wooden ladle for making ugali?

1. Kĩha kĩbiriti kĩa gwakia mwaki? Where is the matchbox to light the fire?
2. Rĩkia gwakia mwaki ũkime ngima Finish lighting the fire and make ugali
3. Thambia indo icio Clean those utensils

1. Indo irĩkũ? Which utensils?

1. Thani, ikombe na thaburia plates, cups and na metal pots
2. Nĩtwarĩa twahũna We have eaten and are now full

D. Some Kikuyu riddles (Adopted from a std. IV reader by Catholic Mission Press, Nyeri 1935)

1. Mwanake wakwa arĩ itimũ nda - Njũki (my son has his spear in his stomach – a bee)

2. Mbũri ciathiĩ mbere ciatiga gĩtune thutha – rukungu (the goats have gone ahead leaving redness behind – dust)

3. Warĩmĩrwo mũgũnda ũtatũmanĩte – kiguũ ( your farm has been ploughed without your consent - flash flood)

4. Mwathiĩ na mũndũ ũtegũkwĩra hurũka – kĩruru ( you have walked with a person who does not ask to rest – shadow)

5. Ndaikia mũgwĩ mũraya – ritho (I have thrown a long spear – eye).

E. Conjugation in Kikuyu

1st person

Word Literal translation Actual meaning Verb

Niĩ Me

Nĩ ndĩroka Nĩ-ndĩ-r-oka (I have come) I am coming

ũka - come

Nĩ ndĩrarĩra Nĩ-ndĩ-r-a- rĩra (I have cry) I am crying

rĩra - cry

Nĩndĩrarĩa Nĩ-ndĩ -r- a -rĩa (I have eat) I am eating

rĩa - eat

Nĩndĩraria Nĩ-ndĩ - r- aria (I ave speak) I am speaking

aria - speak

Nĩ ndĩrakena Nĩ-ndĩ-r-a-kena ( I have happy) I am happy

kena -be happy

Nĩ ndĩratheka Nĩ-ndĩ-r-a-theka (I have laugh) I am laughing

theka- laugh

Nĩndĩrathiĩ Nĩ-ndĩ-r-a-thiĩ (I have go) I am going

thiĩ - go

Nĩndĩrathoma Nĩ-ndĩ-r-a-thoma I have read) I am reading

thoma- read

Nĩndĩrandĩka Nĩ-ndĩ-r-andĩka ( I have write) I am writing

andĩka - write

2nd person Singular

Wee you

Nĩ ũroka You are coming

Nĩ ũrarĩra You are crying

Nĩ ũraria You are talking

Nĩ ũrakena You a being happy (You are happy)

3rd person singular

We - him/her

Nĩ aroka - he/she is coming

Nĩ ararĩra - he/she is crying

Nĩ araria - he/she is talking

Nĩ arakena - he/she is happy

F. Colours in Kikuyu language

1. Purple - Gakarakũ

2. Blue - Mbirũirũ

3. Red - Mũtune

4. Orange - Ngoikoni

5. Yellow - Ngoikoni

6. Green - Nyeni

7. Black - Mũirũ

8. Grey - Kĩbuu, kĩmũhũ

9. White - Mwerũ

As can be seen above, the Kikuyu did not differentiate between yellow and orange.

G. Nyamũ cia kurĩithia - Domestic animals

Ngombe – cow, njaũ – calf, Ndegwa - bull

Mbũri – goat, thenge – billy goat, harika – female goat

Ngodu – sheep, Koori – kid, Mũgoma – female sheep, ndũrũme – Male sheep.

Ngamĩra – camel (not kept by the Kikuyu)

Ngũkũ – chicken, gacui – chick, Mwera – hen, njamba – cock (were not domesticated in pre-colonial times and were seen as mere birds - food for the uninitiated).

Mbata – duck, gacui – duckling,

Mbũkũ (thungura) – rabbit (were not domesticated in pre-colonial times and were seen as food for the uninitiated).

Mbata – duck, gacui – duckling, Mwera – female, njamba – male.

Nyamũ cia gĩthaka – wild animals

Mũrũthi - lion

Ndũiga - giraffe

Wambũi micore - zebra

Thwariga – antelope (not clear which one)

Thiia – antelope (not clear which one)

Ngatata – wildebeest

Njogu – Elephant

Mbwe – jackal

Hiti – hyena

Ngarĩ – Leopard

Imperatives

Imperatives are orders, requests or suggestions.

In Kikuyu Imperatives, the pronouns are represented by one or two syllables as indicated in capital letters below.

In the case of warnings, the pronouns are prefixes ahead of the verb. For emphasis, the pronoun in brackets may be used. However, even if it is ignored, the meaning is retained because the prefixes in Capital letters below will still identify the pronoun.

The following verbs have been used as examples: Gũtheka -to laugh, Kũrĩa – to eat, Gũthiĩ – to go, Gũkoma – to sleep.

(Niĩ) NDIgatheke – I will/should not laugh (NDI – I); NDikarĩe , NDIgathiĩ, NDigakome

(Ithuĩ) TŨTIgatheke – we should not laugh (TU- we); TŨTIkarĩe , TŨTIgathiĩ, TŨTIgakome

(We) NDŨgatheke – do not laugh (NDU represents You, singular): NDŨkarĩe , NDŨgathiĩ, NDŨgakome

(This WE is said in a monotone to differentiate it from the ‘you’plural).

(Inyuĩ) MŨTIgatheke – do not laugh (MU – You, plural): MŨTIkarĩe , MŨTIgathiĩ, MŨTIgakome

(We) NDAgatheke – he should not laugh (NDA – him/her, singular): NDAkarĩe , NDAgathiĩ, NDAgakome

(This WE is said with a rising tone to differentiate it from the ‘you’singular).

(O) MATIgatheke – They should not laugh (MA – them): MATIkarĩe , MATIgathiĩ, MATIgakome

In orders of requests, the pronoun is followed by the prefix NI at the beginning of the verb, except for YOU plural which is represented by the ‘I’ at the end of the verb. The pronouns in brackets can be ignored without changing the meaning since there is another version of the pronoun in the verb.

(Niĩ) ThekE? – May I laugh? NDĩe , thiĩ, NGOkome

(Ithuĩ) NĩTŨtheke – let us laugh, NĩTŨrĩe , NĩTŨthiĩ, NĩTŨkome

(We) ThekA – Laugh (a - You singular), rĩa , thiĩ, koma (note that in you singular, prefixes are not present)

(We) Atheke – He/she should laugh. (This ‘We’ is said with a rising tone to differentiate it from the ‘you’singular). Arĩe , Athiĩ, Akome

(Inyuĩ) Thekai - laugh (i - you, plural), MŨrĩe , MŨthiĩ, MŨkome

(O) MAtheke – they should laugh, MArĩe , MAthiĩ, MAkome

H. Dialogues

Dialogue 1.

Wĩ mwega, Njoroge? How are you Njoroge?

Nĩ kwega mũrutani. Fine, teacher

Ũreeka atĩa? What are you doing?

Ndaathiĩ thukuru I am going to school

Ũthoomaga thukuru ĩrĩkũ? Which school do go to?

Thoomaga thukuru ya andũ agima. I go to an Adult Education School

Nĩ ũũi kwandĩka? Do you know how to write now?

Niĩ njũũĩ kwandĩka o na gũthooma Gĩkũyũ I know how to write and to read Kikuyu

Dialogue 2

Good morning = We mũega rũciinĩ (kĩroko)
Good afternoon = We mũega umũthĩ (today)

Good evening = We mũega hwaĩinĩ

All right = nĩwega

I am happy to know you = Nĩndakena nĩ gũkũmenya

Where do your parents live? = Aciari aku maikaraga kũ

My parents live in Nairobi = Aciari akwa maikaraga nairobi

I am doing a degree in languages = Ndĩrathomera ndigirii ya thiomi (rũthiomi - language)

Dialogue 3 - Plural

How are you? = Wĩ mwega? - Murĩega

I am fine = Ndĩmwega (ndirĩ ũhoro) - Turĩega

How was your safari? = ũhoro wa rũgendo

What is your name? = Wĩtagwo atĩa - Mwĩtagwo atĩa

My name is Mwangi = Njĩtagwo Mwangi - Twĩtagwo Mwangi

How is work? = ũhoro wa wĩra nĩtĩa?

What work do you do? = ũrutaga wĩra ũrĩkũ ? - Mũrutaga wĩra ũrĩkũ ?

I drive a taxi = Ndwarithagia tegithi - Tũtwarithagia tegithi

Welcome = nĩndakũnyita ũgeni - Nĩndamũnyita ũgeni

Thank you very much = Nĩwega mũno

I need a Taxi = Nĩndĩrenda (Nĩngwenda) tegithi - Nĩtũrenda (Nĩtũkwenda) tegithi

I am going to Hilton Hotel = Ndathie (Ndĩrathie) Hiritoni - Twathie (Turathie) mũkawa Hiritoni

Fine, you go = Haya, gĩthiĩ

Fine, let's go = Haya, nĩtũgĩthiĩ (nĩtũthiĩ)

BELOW IS A TRANSLATION OF THE SPEECH BUBBLES IN THE PICTURES ABOVE

"Hĩ, ndahota kũona kamweke ga gũkorwo na Morris." - wow, I might get a chace to be with Morris.

"Angĩkorwo gũtirĩ ũndũ ungĩ, no njuge mũcemanio wa ũmũthĩ wa Vibandani Youth Club nĩ wathira." - If there isn't anything else, I can say that today's meeting of Vibandani Youth Club is over.

Hĩ - exclamation like 'Oh my.'

Ndahota - I might be able, nĩngũhota - I will be able. Nĩũkũhota - you will be able. Nĩekũhota - She/he will be able, Nĩmũkũhota - You (plural) will be able. Nĩmekũhota - they will be able, Nĩtũkũhota - we will be able

kũona- to see, ona - see, nĩ ndona - I have seen, nĩ wona? - have you seen?

kamweke - a small chance, Mweke - chance

gũkorwo na - to be with, no gũkorowo - maybe, To gũkorowo - Maybe (interogative, ending in a question).Angĩkorowo - If

gũtirĩ - there isn't, nĩ kũrĩ - there is.

ũndũ ungĩ - something else, kaũndũ - small somthing

no njuge - I can say, ũga - say, nĩ ndoiga - I have said,

mũcemanio - meeting, gũcemania - to meet

ũmũthĩ - today, ira - yesterday, iyo - the day before yesterday, rũciũ - tomorrow, oke - day after tomorrow.

nĩ wathira - it is finished (note that the prefix 'wa' agrees with the noun 'mucemanio)

Mai ni mathira - the water is finished

Wira ni wathira - the work is finished

Andu ni mathira - the people are finished

Sukari - niwathira - the sugar is finished

Nyeki ni ciathira - the grass is finished

Mbeca ni ciathira - the money is finished

.......................................................................................................

Dialogue 4

A passenger looking for transport to Kariubangi

1. Wathiĩ kũ mũthii? Where are you going?

2. Ndathiĩ Karũibangi. I am going to Kariobangi

3. Haica ngari ĩĩrĩa. Ĩno nĩ ya mathare. Take that vehicle. This one goes to mathare.

4. Nĩ ngatho. Thanks.

5. ĩno nĩ ya karũibangi? Is this one to Kariobangi?

6. Ĩĩ ni yo ingĩra naihenya, mĩtũkĩ mĩtũkĩ mama. Yes it is, get in quickly quickly Mama.

7. Nyita guoko ndikagwe. Hold my hand so I don’t fall.

8. Ĩkarĩra gĩtĩ gĩkĩ na ũrehe mbeca. Sit on this seat and bring the money.

9. Ni cigana? How mauch?

10. Ciringi mĩrongo ĩtano. Fifty shillings.

11. Hĩ! Karĩ goro atĩa? My!How expensive?

12. Ti goro mama nĩguo tũrĩhagia. It is not expensive, that what we charge.

13. Ke igana rĩmwe ũnjokerie mĩrongo ĩtano. Take this one-hundred shillings and give back fifty shillings.

Vocabularly

Mũthii - traveller

Haica – climb, uma – get out

Ngatho - gratitude

Nyita - hold

Mĩtũkĩ, naihenya – quickly, with speed

Mbeca, mbia - money

Gwa – fall, Kũgwa to fall

Goro – Expensive, raithi – cheap

Cokia – return, Njokeria – return to me, Mucokerie

Dialogue 5 - Two strangers have just met

1. We - You

2. Nĩwaragia rũthiomi rwa Gĩkũyũ? Do you speak the Kikuyu language?

3. We wĩ Mugĩkũyũ? – Are you a Kikuyu?

4. We wĩ Mũndũ wanja? – Are you a female?

5. Kana wĩ mũndũrume? – Or are you a male?

6. We wĩ mũndũ mũru – You are a bad person.

7. W ĩtagwo atia – What is your name?

8. Kwanyu ni kũ? – Where is your home?

9. Kwanyu ni Thika – Is Thika your home?

10. We wĩ mũndũ mũkuhĩ mũno – You are a very short person.

11. Ũrutaga wĩra kũ – where do you work?

12. Nĩũreruta kwaria gĩthweri? Are you learning to speak Kiswahili?

13. Thiĩ kwanyu na wega – Go home in peace (farewel)

14. Na ũgeithanie – and pass my greetings.

Dialogue 6

A shopkeeper and a customer

Mwendia wĩ mwega? How are you seller?

Ndĩmwega mũno Njeri. Uga. I am very fine Njeri. Say.

Nyenderia cukari kiro igĩrĩ na macani ma kiro ĩmwe. Sell to me two kilos of sugar, and one kilo of tea leaves

Ũyũ cukari; maya macani. Here is the sugar: here are the tea leaves.

Na matumbĩ matandatũ. And six eggs.

Kaĩ ũtarĩ wanina mũtu kuma rĩrĩa wagũrire. Haven’t you finished the flour yet.

Wa ngano ndũthiraga naihenya. Wheat flour doesn’t get finished fast.

Ĩ mũtu wa mbembe? What about Maize flour?

Hĩ! Na ni weka wega nĩ kũndirikania. He wa kiro igĩrĩ. Wow! You have done a good thing to remind me. Give me two kilos.

Ũyũ mũtu. Nĩ ũguo ndare? Here is the flour. Is that all so I may add up?

Asha. Ndĩna ageni na ndirĩ na iria. Rehe mbagiti ithatũ. No . I have visitors but I don’t have milk. Give me three packets.

Nĩndatara. Rehe magana mana ma mirongo itatũ. I have added up. Give me four hundred and thirty.

Ke Magana maya matano. Take this five hundred.

Ke cenji – mĩrongo mũgwanja. Take your change – seventy shillings.

Nĩ ngatho. Nĩtũonane hĩndĩ ĩngĩ – Thanks. See you another time.

Dialogue 7

Mũici wa ũtukũ – the night thief

1. Ira ndiraire toro – I did not sleep last night.

2. Nĩkĩ? Kaĩũrarĩ na wĩra ũrĩkũ? – Why? What work did you have?

3. Atĩ wĩra. Ndũkire ngũhe uhoro - Work? Keep quiet as I tell you

4. Thiĩ na mbere - continue

5. Ndĩrarugire ngima, ndĩrarĩa na tũnyeni – I made some ugali, and ate it with some greens

6. Ũrarĩa na tũnyeni? Ndũrarĩ na kanyama? - You ate with some greens? Did you not have some meat?

7. Tiga itherũ. Ũyu nĩ ũhoro wa kĩeha - Stop jokes. This is a grave matter.

8. Hĩ! He ũhoro - Wa! Tell me (give me the information)

9. Ndinathambia indo. Ndĩroi ngũcithambia rũciine - I did not was the dishes. I thought I would do that this morning.

10. Ũracitiga maĩini - So you left them in the water.

11. One ũguo. Ndirathiĩ gũkoma - Exactly. So I went to sleep

12. Urarĩ mũnogu mũno - You were very tired.

13. Ndĩrarĩ mũnogu reke ngwĩre – I was tired, I tell you.

14. Ndĩraigwire mũndũ arũgamĩte oharĩa ndĩ – I heard someone standing near me

15. Kaĩ ũrarotaga? - Were you dreaming

16. Kũrota? Katarĩ mũici ũrarũgamĩte oharĩa ngomete – Dreaming? It was a thief, standing right where I was sleeping.

17. Kaĩ ũtanahinga mũrango? - Did you not lock the door?

18. Nĩũndũ wa mĩnoga rĩ, ndinahinga nyũmba – Due to tiredness, I did not secure the house.

19. Arendaga atĩa? - What did he want?

20. Thimũ, terebiceni, mũtũngi wa ngathi, na mbeca iria ciothe ndĩrarĩ nacio – Phone, television, gas cylinder, and all the money that I had.

21. Ũrarĩ na cigana? - How much did you have?

22. Ngiri ikũmi na ĩmwe na Magana mũgwanja – Eleven thousand, seven hundred.

23. Nĩũthiĩte borithi? - Have you been to the police?

24. Asha. Ndwara kuo oro rĩũ - Not yet. Take me there right now.

Vocabularly – Brackets indicate alternative meaning.

Ira – Yesterday (snow)

Kurara – the spend the night. Ndiraire – I did not spend the night

Toro – sleep <noun>, Thiĩ toro – go to sleep, E toro – he/she is sleeping

Koma – Sleep <adjective> - Thiĩ ũkome - go to sleep, Nĩ akomete - he/she is sleeping

Nĩkĩ?- why?, Nĩkĩĩ? - what is it?

Ũrarĩ – you were, kaĩ ũrarĩ – were you?

Wĩra ũrikũ – which work? Ngari ĩrĩkũ? - which car?

Nguo irĩkũ? - which clothes? Maĩ marĩkũ? – which water?

Mwaki ũrĩkũ? - which fire? Gĩthomo kĩrĩkũ? which lesson?

rĩu – now, oro rĩu - Just now (right now)

Dialogue 8

Andũ mwanya mwanya - Diferent persons

1. Niĩ – me; Niĩ mwene – I myself (emphatic); Niĩ ũyũ – here I am

2. Wee – You; wee mwene ; Wĩ kũ (Wĩ ha)? – where are you?

3. We (short vowel) – him/her; We mwene; eha? – where is he/she?

4. Inyũĩ – You (plural); Inyũĩ ene; Mwĩha? – where are you?

5. O (short vowel) – them; o ene; Meha – where are they?

6. Mũndũ– person; Kamũndũ – small person; Kĩmũndũ

Andũ – people; tũmũndũ – small people; imũndũ – big people

7. Mwana – child; Kana – small child; Kĩana; big child

Ciana – children; Twana- small children;

8. Mũiretu – girl; kairĩtu; kĩirĩtu

Airĩtu – girls; Tũirĩtu – small children

9. Mwanake – young man; kĩmwana – big young man

Anake – young men; Imwana – big young men

10. Mũndũrũme – a man; mũrũme – husband

Arũme – men

11. Mũndũmũka (muka) – woman; Mũtumia – married woman

Aka – women; Atumia - women

12. Mũthuuri – old man (husband); Mũthee – old man

Athuuri – old men (husbands)

13. Guka – grandfather; Gacũkũrũ (gacũcũ) – Grandchild

Maguka – Grandfathers; tũcũkũrũ (tũcũcũ) - grandchildren

14. Cũcũ – Grandmother; Nyakĩnyua – Fairly old woman (who is allowed to take alcohol).

15. Mũingĩ – crowed of people

16. Mũteti – politician; Mũgo – diviner priest; Mũrathi – seer; mũrogi – witch/wizard

Ateti; Ago; Arathi; Arogi

17. Mũrigiti (ndagitarĩ) – doctor;

18. Mũndũ mũirũ – African (Black person); Mũthũngũ – Eropean (any white person); Mũhĩndĩ – Indian (any asian).

Dialogue 9

Ciana na nyina – children and their mother

1. Kamau kinya magego – Kamau, brush your theeth

2. Nĩndĩmakinyĩte. Rĩu nĩ nguo ndĩrehumba – I have already brushed them, I am now dressing

3. Ĩ wee njeri nĩkĩĩ ũreka? – and you Njeri, what are you doing?

4. Ndĩrabanga mabuku makwa mũhukoinĩ – I am arranging books in the bag.

5. Ukai mũnywe cai naihenya mũtanacererwo – come (plural) and take (plural) tea quickly before you (plural) are late.

6. Nĩtũnyuĩte maitũ – We have taken it, mother.

7. Kiumei mũthie kwĩ ithe wanyu – Then get out and go to your father

Vocabulary

Mwana – child; Ciana- children

Gũkinya magego – to brush teeth, mũkinyi – Tooth brush,

Kwĩhumba – to dress, Mwĩhumbĩre – style of dressing, matonyo - fashion

Maitũ/mami – mother, Nyina – his/her mother, nyũkwa – your mother

Mwari wa maitu – my sister (My mother’s daughter), Mwari wa nyina, Mwari wa nyukwa

Baba – Father, ithe – his/her father, ithe witũ – our father, Thogwo – your father

Mũrũ wa baba – Brother (my father’s son – used for step brother), Mũrũ wa ithe, Mũrũ wa thogwo

Kũbanga – to arrange, to pack,

Uma – come out, Umai – come out (plural), Kiume – then come out, kiumei – then come out (plural)

Tata – Auntie (on mother’s side), Mama – uncle (on mother’s side)

Baba mũnini - Uncle on Father’s side but must be younger than father (literally small father)

Baba Mũkũrũ – Uncle on father’s side but must be older than father (literally old father)

Note that all aunties on father’s side are all called Tata. All wives of paternal uncles are adressed as 'Mother.' All cousins on both sides are brothers and sisters and any sexual relationship with them is incestuous.

Dialogue 10

Mũndũ na mũtumia wake – a man (person) and his wife

1. Nyina wa maina, ũkĩra – Maina’s mother, wake up.

2. Nĩngũkĩra, he dagĩka ithano - I will wake up, give me five minutes

3. Atĩ dagĩka ithano? – Five minutes?

4. Ndiganĩtie toro – I haven’t had enough sleep

5. Nĩũramenya nĩngũcererwo? – Do you know I will be late?

6. Reke njũkĩre ngũhiũhĩrie maĩ ma gwĩthamba. – let me wake up to heat bath water for you.

7. Ruga cai naihenya Ngĩthamba – make tea very fast as I take a bath.

8. Nĩkĩĩ ũmũthi, kaĩ wĩna ihenya rĩa kĩĩ? – Why today, why are you in such a hurry?

9. Twĩna mũcemanio – We have a meeting

10. Kaĩ mũkoragwo na mĩcemanio hĩndĩ ciothe? – Do you have meetings all the time

11. Umũthĩ anene othe nĩmegũka – All the bosses will come today

12. Maĩ maku magwĩthamba nĩmahiũ– Your bath water is ready

13. Hũrĩra mũbuto ũyũ na cati ĩno bathi – Iron this trouser and this shirt

14. Cai ũrĩhĩa rĩ ndaruta mawĩra mau mothe? – When will the tea get ready if I do all those chores?

15. Ngwihũrira bathi na hake iratũ rangi – I will iron and polish my shoes myself

Vocabularly

Hũra – beat, hũra nguo bathi – iron clothes, hũra nguo – wash clothes, hũra ngai mwaki – start a car, hũra thimo – make a telephone call

Hũrĩra – beat for me, Hũrĩra nguo bathi – iron for me, wihũrire nguo bathi – iron for yourself, ni Ngwihũrira – I will iron for myself

Kuhaka - to apply any liquid or paste.

He – give me, mũhe – give him/her, mahe – give them, tũhe – give us, ke- take, oya - pick

Nyina wa maina; Nyina wa Njeri – It is respectable to call a wife as the mother of the first born, in this case – Maina/ Njeri.Often it is shortened to ‘Wa Maina/wa Njeri - of Maina/Njeri.

Ũkĩra – get up; wake up, Nĩngũkĩra – I will wake up (now); Nĩngokĩra – I will wake up (tomorrow)

Kũigania – to have enough, Ndiganĩtie – I have not had enough, Igania irio – have enough of that food (literally – Stop eating)

Kũmenya – to know, Nĩũramenya – do you know, niwamenya – have you known (just now); Niũkũmenya – You will know (today), Niũkamenya – You will know (tomorrow or later in future)

Dagĩka – minute, Thaa – time, Mũthenya – day, ũtuko – night

Hĩndĩ (hingo) ciothe – all the time

Wira – work, mawĩra- jobs

Cai – tea, ũcũrũ – porridge, njohi – beer,

mũcemanio – meeting; mĩcemanio – meetings; gũcemania – to meet

Gomana – meet; magomano; meeting point(meetings); Kũgomana – to meet

Dialogue 11

Wonjoria – Trading

1.Agĩkũyũ nĩ mendete kũĩyandĩka – Kikuyu people like to be self employed

2.Mũno marutaga wĩra wa wonjoria – they mostly work as traders

3.Mawĩra ma wonjoria nĩ maingĩ – there are many trading jobs

4.Kũrĩ magũraga nguo cia mũtumba Nairobi – some buy second hand clothes in Nairobi

5.Magatwara nguo icio mataũni mangĩ ta Naikuru na Naivasha – they take those clothes to towns like Nakuru and Naivasha.

6.Onjoria angĩ magũraga maciaro ma mĩgũnda – Other traders buy farm produce

7.Maciaro ta mbembe, mboco, ngwacĩ, ndũma… – produce like maize, beans, sweet potatoes, arrow roots…

8.Matunda ta macungwa, maembe, makorobia nandimũ. – Fruits like oranges, mangoes, avocadoes and lemons.

9.Onjoria angĩ maigaga nduka, ithĩi cia mbembe kana ngari cia matatũ – other traders have shops, maize mills or public transport vehicles.

10.Matũkũ maya kwĩna mawĩra ma mĩthemba mĩingĩ mũno – These days there are many different kinds of jobs

11.Kwĩ mĩtambo ya kompiuta, mathukuru ma ũbundi wa kompiuta ona wĩra wa kwendia kompiuta -There are computers networks, schools to teach computer technology and even to sell computers.

12.Ũngĩenda kũruta wĩra wa biacara ĩrĩkũ? – Which business would you like to do?

Vocabulary

- Kwandĩka - to write, to employ, Kwĩyandĩka - to be self employed

- Wonjoria - trading, mwonjoria - trader, onjoria - traders

- Kwenda - to love, nĩngwendete - I love you, Mwendwa wakwa - my lover, nĩ mendete - they love

- Gũthĩa - to grind into flour, Gĩthĩi - a grinding machine, mũthĩi - person grinding

- nguo cia mũtumba - second hand clothes

- Twara - deliver,take to, gũtwara - to deliver, to take to

Dialogue 12

Mithenya ya heho – cold days

1. Hĩ! Kaĩ kwina heho-ĩ! – Lo! It is very cold-oh!

2. Kaĩ wĩ mũrũaru? – are you sick?

3. Wanjũria ũguo nĩkĩ? – Why do you ask me such a question?

4. Tondũ gutirĩ na heho – because it is not cold

5. We! Ta-ĩkĩra burana – you! Just put on a cardigan

6. Kwĩna ũrugarĩ – It is hot (warm)

7. Urenda kũrũara? – do you want to fall sick?

8. Ngwĩhuba burana na kabuti – I will wear a cardigan and an overcoat.

9. Mweri wa mũgwanja ũkoragwo na heho mũno – the seventh month (July) is usually very cold

Vocabularly

Kaĩ – this isa prefix that turns a statement into a question. Adding a suffix ‘ĩ’ cancels out the question back to an emphatic statement.

Kwĩna heho – it is cold, Kaĩ kwĩna heho? – is it cold?

Kaĩ kwĩna heho - ĩ ? It is really cold

Heho – cold, ũrugarĩ – heat, warmth, Mwaki – fire, Gĩchinga – a burning stick

Burana – cardigan, sweater, goti – coat, Kabuti – over coat, mũrĩngĩti – blanket,

Ĩkĩra – put (in this case ‘put on – wear), Kwĩhuba – to wear

Mweri – month (moon), mũno – very much

Dialogue 13

This conversation was requested by fjbosko, a follower of this hub.

The word in brackets is an alternative for the word before it.

Wanjikũ: Njeeri', there are many people at your compound. I don't know how they are relatives. Jerusha is who?

Njeeri, kwĩna andũ aingi mũciĩ waku. Ndiũĩ mũtaranie atĩa. Jerusha nũũ?

NJEERI: Jerusha is the first wife of Mwangi.

Jerusha nĩ mũtumia (mũka) wa mbere wa Mwangi

WANJIKŨ: And Kamau?

Ĩ Kamau?

NJEERI: Kamau is the eldest [big] son of Mwangi.

Kamau nĩ irigithathi rĩa Mwangi.

WANJIKŨ: And that is the house of who?

Na ĩrĩa nĩ nyũmba yaũ?

NJEERI: That is the house of the last wife [small woman].

Ĩrĩa nĩ nyũmba ya mũtumia (mũka) ũrĩa munini

WANJIKŨ: Truly. And who is Maria ?

Nĩguo? ĩ Maria nũũ

NJEERI: She is the grandmother.

Nĩ cũwe

WANJIKŨ: Thank you.

Note: Cũcũ – Grandmother, Cũwe – His/her grandmother

C – pronounced as SH

Vocabularly

1. Kwĩna (nĩ kũrĩ) – there is (in a certain place)

2. Nyingĩ – many (things), Aingĩ – Many (people), tũingĩ – many (small things)

Depending on the noun class, we can also Maingĩ – eg. Maũndũ maingĩ (Many things)

3. Gũtarania – to calculate, to relate, to think hard, Nĩ tũtaranĩtie – we have calculated, we are related, we have thought very hard.

4. Irigithathi – First born,

5. Kĩhĩnga-nda – Last born (the one who closed the stomach)

6. Nda – stomach, womb,

7. Nyũngũ ya mwana – womb (the baby’s pot)

8. Nini – small, young

9. Mũtumia mũnini – young wife (where there is one or more older wives)

10. Ũũ? – who? Nũũ, who is it?

11. Nĩ a? - who are they,

12. Ni ĩnyuĩ a – who are you? Inyuĩ! You people!

13. Guka – Grandfather, gukawe – his her grandafather, gukagwo – your grandfather

14. Mũka – wife, his wife, Mũkagwo – your wife, Aka – women, wives, gaka

15. Yakwa – mine, Yake – his/her, Yao – theirs, Yanyu – Yours (plural), Itũ - ours (plural)

Dialogue 14

This conversation was requested by fjbosko, a follower of this hub.

Nĩndamũgeithia inyũothe - Greetings to all of you.

Nitwageithĩka – we have received greetings (said in response to the first line in this dialogur)

Amũkĩrai ngeithi - Greetings to all of you.

Nĩtwamũkira – we have received

Geithĩkai - Greetings to all of you.

Nĩndakũgeithia - Greetings to you (singular).

Nĩndageithĩka – I have received greetings

Amũkĩra ngeithi - Greetings to you (receive greetings).

Geithĩka - Greetings to you (be greeted)

Inyuothe nĩmũgũka ndũnyũ? - Are you all coming to the market?

Ĩĩ, nĩtũgũka ndũnyũ ithuothe - Yes we are coming to the market.

Ĩ rĩu (ũcio) nĩ irigithathi rĩaku? - And is that your first born?

Ĩĩ (ĩni) – Yes

Asha tiwe – no he/she is not the one

Maitũ, arĩa nĩ a? - Mama, who are those?

Arĩa nĩ ageni – those are visitors

Ũcio aarĩ tata wa baba - That was the aunt of your father.

Nĩ mwarĩ wa nyina na ithe wa thoguo - She is the sister of the father of your father

Niĩwe kĩhinga nda na ũrĩa nĩ mwarĩ wa nyina na mũka (mũtumia wake) - He is the last born and that is the sister of his wife. =

Ũrĩa nĩwe irigithathi – ũcio ũngĩ nĩ mũrũwanyina na mũka - That is the first-born, the other is his brother-in-law ( Note: I have not heard a term for brother-in-law).

Vocabularly

Ngeithi – greetings, Geithania – greet people (usually told to someone who is leaving).

Geithĩka – get greeted (literally)

Amũkĩra – receive

Inyũothe – you all, ithuothe – we all, marĩ othe (othe) – all of them

Ndũnyũ – market

Mũgeni – visitor, Ageni – visitors, ũgeni – a visit

Mwarĩ – girl, daughter

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The following translation was requested by Christine on 22rd November 2011

Wanjirũ wanted to go home with you but she has changed her mind

Wanjirũ arendaga Kũinũka nawe no nĩeciria ũndũ ũngi

Inũka - go home

Kũinũka - to go home

no - but

Meciria - thoughts

ũndũ ũngi - Something else

Wanjirũ arendaga Kũinũka nawe no nĩagarũra meciria

ndĩragarũra - I changed

nĩagarũra - he/she has changed

kũgarũra - to change

Note that the word Change has been borrowed into Kikuyu as gũcenjia - to change

Wanjirũ arendaga Kũinũka nawe no nĩacenjia meciria

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Dialogue 15

This a conversation was requested by Bosko. The brackets indicate alternative words for those preceding.

Wanjikũ: ĩ aya magĩũka - Here they come!

Njeeri: Mũrĩega? (ũhoro wanyu?) Nĩ ndamũnyita ũgeni (nĩ ndamwamũkĩra) Kenya - Hi! Welcome to Kenya.

Njĩtagwo Njeeri, na ũyũ haha nĩ Kamau - I am Njeeri and here is Kamau.

Nancy: Tũrĩega, Njĩtagwo Nancy. Nĩ ndakena nĩ gũkũmenya - Hi!(We are fine) I am Nancy. Nice to meet you.

John: Niĩ njĩtagwo John. Ndĩ mũrutwo kuma Amerika - And I am John. I am an American student

Wanjikũ: Uhoro waku John? Nĩ wega (Nĩndakena) muno nĩ gũkũmenya - Hello John. Very nice to meet you!

John: Nĩ waragia gĩthũngũ? - Do you speak English

Wahota kwaria Gĩthũngũ - Can you speak English

Njeeri: ĩĩ nĩ twaragia Gĩthungu - Yes, we speak English

Ona Gĩthweri - and also Kiswahili

No twendete kwaria Gĩkũyũ - but we prefer to speak Kikuyu.

John: No njaragia Gĩkũyũ kĩnini tu - But I speak only a little Kikuyu.

Wanjikũ: ũraria wega mũno. Nĩ ũranyita?(nĩ ũraigua?) - You speak very well. Do you understand?

John: Ndĩranyita (Ndĩraigua) wega mũno - I understand it well

Wanjikũ: Ni wega! - Great!

Nĩ wega! One! Haya! Nĩ wega mũno! - Good! All right! Very well! Thank you!

John: Onawe wĩ mũrutwo? Are you a student too?

Wanjikũ: ĩĩ, ndĩ mũrutwo, no Njeeri nĩ arutaga wĩra. Nĩ mũinjinia - Yes, I am a student, but Njeeri works. She is an engineer.

John: ũthomagĩra kĩĩ – What do you study?

Wanjikũ: Thomagĩra thiomi yunibathĩtĩ ya Kenya - I study languages at the university of Kenya.

Ĩĩ we John? ũthomagira kũ? - And you John? Where do you study?

John: Tũthomagira New York - We study in New York.

For some reason, we do not use ‘ini’ for towns to mean ‘in’

Njeeri: New York nĩ tauni nene ma - New York is certainly a great city.

John: Nĩ ma nĩ nene - Indeed it is.

Wanjikũ: Mathandũkũ mothe me haha? - Are all the suitcases here?

John: II, me haha - Yes, they are.

Wanjikũ: Nĩ tumagare (nĩ tũthiĩ) - Let’s leave

Nancy: Ngaari ĩ ha (ĩ ha ngaari)? - Where is the car?

Wanjikũ: Kwa mũtino ngaari n ĩ thũku - Unfortunately, the car is broken

Tũguthiĩ na mbaathi - We are going by bus.

Ĩno mbaathi ya gũthiĩ (gũtũtwara) taũni - Here is the bus to take us downtown.

John: tũkũrĩha mbeca cigana – How much shall we pay?

Tigiti yumaga mbeca cigana? - How much does the bus ticket cost?

Tigiti nĩ wa thogora ũrikũ? – what is the cost of a ticket?

Njeeri: Nĩ ciringi mĩrongo ĩrĩ - It costs 20 shilings.

The word ‘welcome’ does not exist in Kikuyu. It is common to here people say ‘werokamu,’ or ‘karibũ’- borrowed from English and Kiswahili respectively. The appropriate terms are ‘Nĩ ndakũnyita ũgeni (nĩ ndakwamũkĩra),’I have received you as a visitor, used here in singular. This is followed by ‘ũigwe wi mũcii’ – feel at home.

Mũtino – bad luck, bad omen, an unfortunate event

Ũthomaga – you study, ũthomagira - you study for, You study at

thogora - Cost, yumaga - it costs,

gũthogorana - Buying and selling(this is much more as it includes bargaining).

Dialogue 16

Wĩ mũhiku? - (question to a woman) Are you married?

Ĩĩ ndĩmũhiku – (response by a woma) Yes, I am married.

Nĩ ũhikanĩtie? - (question to a man) Are you married?

Ĩĩ nĩhikanĩtie – (response by a man) Yes, I am married.

In Kikuyu it is the man that marries. The woman gets married. Women cannot say “ I married my husband.” This might imply that she is the ‘man’ in the house.

Nĩ ũrĩ ciana? – (asked to an individual) Do you have children?

Nĩ mũrĩ ciana? – (asked to a couple) Do you have children?

Ĩĩ tũrĩ ciana ithatũ. Ciothe ni ihĩĩ (tũothe ni tũhii) - (if they are preteens or uncircumcised) Yes, we have three children, all are boys.

Ĩĩ tũrĩ ciana ithatu. othe ni anake – (if they are teens or circumcised)Yes, we have three children, all are boys.

Ĩĩ wee mũthuuri ũyũ, nĩ ũhikanĩtie? - And you, Sir, are you already married?

If you want to massage someone’s ego, you can call him ‘mutongoria’ – leader, for sir.

Ĩĩ, nĩhikanĩtie, no tũtire hamwe na mũtumia – yes I am married but we are not together with my wife (Yes, I am married, but my wife and I have separated).

Ndũkamake mũtongoria – Do not worry (for ‘I am sorry Sir.’)

Nĩ wega (nĩ ngatho) ni kũnyũmĩrĩria– thanks for the support

Ahota gũcoka – She might come back. (Perhaps we will be able to get back again.)

In Kikuyu culture, it is the woman who left the husband and then came back after negotiations between the families.

Ndikwenda kũmũte – I do not want to throw her out (I don’t want a divorce)

In Kikuyu there was no term for divorce. A man could throw out his wife (gũte – to throw out), or the woman could run away (kũũra – to run away). In either case the extended families would meet to resolve the differences. Today, the English word ‘divorce’ would be used to give the modern living where divorces are extremely common.

Ndihikĩte, no ndĩna mwendwa - No, I am not married, but I have a lover (fiancé).

Etagwo Kamau - He is called Kamau.

Ndĩrenda (Ngwenda) kũhika ndarĩkia gĩthomo - I want to get married after completing my studies.

Ũkwenda kũhika rĩ - When do you expect to get married?

Andũ aitũ nĩ maharĩirie maũndũ mothe ma ũhiki - Our families have already made all the wedding arrangements,

Kwoguo twĩhokete kũhikania mũthia (mũisho) wa mwaka ũyũ - So we expect to get married at the end of this year.

Ngai enda (mwathani enda) - God willing!

Vocabularly

Kũhota – to be able, Ndahota – I might, No hote – I can, no ũhote - you can, twahota – we can

Ndingĩhota – I cannot be able

Ũmĩrĩria – be strong; persevere

Ũhiki ( kĩhiko) - wedding

Mũhiki – bride

Mũhikithania – the official presiding over the wedding (eg. Priest)

Mũhikania – Bride groom

Kũharĩria – to prepare

Kĩhĩĩ – uncircumcised male

Translation – Requested by

Q. I dedicate this song to Nyambura

A. Rwĩmbo rũrũ nĩ rwa kũgocithia (gũkumia) Nyambura

Rwĩmbo rũrũ- this song, nĩ rwa – is for

Ngumo means is fame. So to dedicate is like to make famous, to honour by bringing fame to so and so.

Kumia – bring fame to so and so by singing, or just praising.

Goca – praise, Kũgoca to praise. Kũgocithia – to cause praise to come upon someone or thing.

Some References

1. Cook, V., 1997,Inside Language, Anorld, London

2. Leakey, L.S.B., 1959,First Lessons in Kikuyu,Kenya Literature Bureau, Nairobi

3. Ogot, B.A., editor, 1974,Zamani, a Survey of East African History, East African Publishing House, Nairobi.

4. Ogot, B.A., editor, 1976,Kenya Before 1900, Eight Regional Studies, East African Publishing House, Nairobi.

5. Kenyatta J, 1938,Facing Mount Kenya,Kenway Publications, Nairobi.

6. Landar, H., 1966,Language and Culture, Oxford University Press, New York.

7. Steible, Daniel, 1967,Concise Handbook of Linguistics, Peter Owen, London.