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Continue the following story in Rutooro: y are usually called, in phonetics, frictionless continuants or approximants. They are
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also called semi-vowels or semi-consonants. In their production, the articulatory organs (lips for
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Continue the following story in Rutooro: y ) neither come in real contact (as in the case of consonants)
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nor are they totally separated from each other (as in the case of vowels).
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Continue the following story in Rutooro: Note that this chart emerges out of a combination of
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all sounds in Runyakitara as shown in Charts 1-5 above.
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Continue the following story in Rutooro: The root is therefore the basic form containing the basic meaning of a word and not reducible to any further meaning. The morphemes that come before, after, or within
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the root are called affixes. The affixes before the root are called prefixes while those after the root are suffixes while those within the root would be called infixes.
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Continue the following story in Rutooro: Bantu languages (including Runyakitara) are well known for making their sentences
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by agglutinating different affixes before and after a root as in (Runyoro-Rutooro):
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Continue the following story in Rutooro: 'We have never seen him/her at all'. Literally, 'We did not see him ever, even a little.' This very long sentence could be said to be a one-word sentence. If we can define words as
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items which are usually found in dictionaries, however, then clearly the above is not a word but an item belonging to the grammar of the language. It is therefore more of a sentence than a word.
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Continue the following story in Rutooro: From the above examples, one can see that the root remains invariant except when followed by any other tense/aspect except -ire or -irege when -gend-becomes genz - to go -rund-becomes runz - to heap -cand-becomes
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canz - to suffer It can be said that -gend-, rund- and cand-become genz, runz, and canz when followed by -ire. The perfective -ire, especially in Runyoro-Rutooro, also gives a good example of morphemes and allomorphs.
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Continue the following story in Rutooro: The most common allomorphs for the perfective are -ire and -ere. This means that -ire and -ere are different manifestations of
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the same morpheme (the perfect or perfective). Furthermore, these allomorphs appear in specific, well-determined conditions as in the following examples in Runyoro-Rutooro:
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Continue the following story in Rutooro: Generally speaking, the above examples bring out the following rules: In bisyllabic verb
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stems (1), -ere is found when the vowel preceding the last consonant is either
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Continue the following story in Rutooro: In bisyllabic verb stems, -ire is found in all other conditions,
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i.e. when the vowel preceding the last consonant of the stem is
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Continue the following story in Rutooro: (See previous examples in (ii)). In verb stems of more than two syllables, the
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tendency is always to have -ire as the perfective in the examples in (ii) above.
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Continue the following story in Rutooro: The allomorphs for the perfective are not only -ire and -ere, although these are the most
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common. Others are -ize, -eze and -ine, as will be shown in the study on the verb.
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Continue the following story in Rutooro: -ire seems to be more acceptable in Tooro while the rule
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would make one expect -ere as most people in Bunyoro do. 1
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Continue the following story in Rutooro: It could also be noted that in Runyankore-Rukiga, -ere is hardly heard but ire seems to be the general form for not the perfective as in Runyoro-Rutooro but the near past
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as we shall see later. 3. In trisyllabic and longer verb stems, the presence of -ire, though fairly systematic, can sometimes be replaced by -ere in such verbs in Runyoro-Rutooro as:
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Continue the following story in Rutooro: Class 1 (People class): This class is marked by -mu-
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and is exclusively for human beings. In terms of number,
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Continue the following story in Rutooro: This class also has nouns that remain only in singular form; for example, o-muhangi, creator and o-mu-cunguzi, saviour. They remain in singular because they are referring to a deity, and there is, at least in the Judeo-Christian tradition, there is no more than one creator. These are denoted by 1a on the table. 1a also
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consists of nouns of people that have no prefixes; for example, shwento (uncle) shwenkazi (aunt). Class 2 (People class, plural): This class is marked by -ba- and includes only human beings. Note that the same class, -ba-marks number as well; that is, -ba- has a double role, both as a class marker and also marks number.
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Continue the following story in Rutooro: Class 2 is divided further to 2a to cater for those nouns with no class prefix marker in singular form but with a prefix marker in plural form. For example, baa-shwento. Class 3 (MU):
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This class is marked by -mu- and it covers names of trees, some plants and their products as well as household items and borrowed terms. Nouns in this class are singular. a) Trees and Plants
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Continue the following story in Rutooro: Singular Gloss o-mu-sana Sunshine, daylight o-mu-aka Year o-mu-irima Darkness o-mu-ika Smoke There are nouns in this class
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which can occur only in singular and are marked by 3a in the table above, examples: o-mu-irima (darkness).
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Continue the following story in Rutooro: Class 4 (MI): This is the plural of class 3
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and is marked by prefix -mi- in the following examples:
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Continue the following story in Rutooro: Singular Gloss e-i-baare/i-baale stone e-i-cumu/i-cumu spear e-i-baati/i-baate iron sheet 5a includes nouns which do not change to either singular or plural; for instance: eisiru
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(stupidity). Class 6 (MA): This is a plural class of 5 and is marked by -ma-. Examples for Class 5 can change as listed below:
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Continue the following story in Rutooro: Singular Gloss a-ma-baare/a-ma-baale a-ma-cumu a-ma-baati stones spears iron sheets Class 6a consists
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of mass and abstract nouns that do not change to singular form:
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Continue the following story in Rutooro: e-. The reason is likely to be that these nouns are used as proper nouns
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for these cows and proper nouns normally do not bear the initial vowel in Runyakitara.
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Continue the following story in Rutooro: A few loan words seem to have adopted both the
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initial vowel and the class prefix as can be seen below:
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Continue the following story in Rutooro: E-n-te z-a-nge zi-nu nooha a-zi-rees-ire hanu? "Who has brought my cows here?" It seems it
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is this zi- allomorph which transforms into zaa- and used as a plural equivalent of
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Continue the following story in Rutooro: The plural of the above nouns seems to be problematic,
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and one would seem to navigate between the prefixes ga- and
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Continue the following story in Rutooro: Class 12 (KA): This is an attributive class for it denotes "thin and
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small". The prefixes can be used with nouns that normally belong to other classes.
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Continue the following story in Rutooro: tu - is a form of diminutive usually denoting very tiny things which
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are reduced in quantity or size. There are three major ways in which
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Continue the following story in Rutooro: 12−ka-, when something small is made to look even smaller, as in: a-ka-sera
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/ a-ka-shera some little porridge o-tu-sera / o-tu-shera a tiny amount of millet porridge
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Continue the following story in Rutooro: iii) As a substitution to any noun from any other class, particularly uncountables, when
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one wants to lay emphasis on the object being tiny or minute, as in:
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Continue the following story in Rutooro: Rubongoya (1999) points out that there is only one word which originally belongs to this class, namely: o-tu-ro 'sleep'. Class
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14 (BU): Nouns in this class operate in the following ways: a) As the plural of the nouns in class
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Continue the following story in Rutooro: One notes that when a verb at the infinitive is nominalized, the nominalization process often brings about a new element in the form of a
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suffix added to the verb stem as seen in most of the examples above. As the plural of class 6, ma- in such nouns as:
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Continue the following story in Rutooro: Class 15 (KU): This class is marked by -ku- and nouns are in singular form.
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Nouns found here are mainly for body parts and other items. Examples: o-ku-guru (leg) o-ku-tu (ear)
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Continue the following story in Rutooro: o−ku-ju (knee) The plural of this class is class 6 (MA) examples: a-ma-guru (legs) a-ma-tu (ears) a-ma-ju (knees) One notes that
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the overwhelming majority of the words in this class are verbal infinitives both in their affirmative and negative forms as shown below:
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Continue the following story in Rutooro: Class 16 (HA): This class is marked by -ha- and has nouns that mark/indicate location. a-ha-kaanyima / ha-kaanyuma (behind
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the...) a-ha-muryango / ha-mulyango (by the sitting room) a-ha-iguru / ha-iguru (on top, up) Class 17 (KU): This class, marked
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Continue the following story in Rutooro: ku-, is also a locative with a limited number of examples such as: o-ku-zimu "underneath, underground" Class 18
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(MU): This too is a class for locative nouns. Examples include: o-mu-nda (in the stomach) o-mu-nju (inside the house)
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Continue the following story in Rutooro: Class 20 - 21 (GU-GA): This is a pejorative class which denotes "gawky, unwieldy". The
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prefixes, though unfamiliar and used derogatively, can be used with any nouns except the mass ones.
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Continue the following story in Rutooro: Note that for you (pl.) and they (pl.), the object pronoun is the same
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-ba-. It is from the context that we can tell who is being talked about.
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Continue the following story in Rutooro: It should be noted that for the non-human third person, the noun
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takes pronoun according to the noun class. These pronouns are also dependent.
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Continue the following story in Rutooro: Examples (Ry/Rk) gu-gw-ire haihi n'eishomero it fell near the school gu-gu-gw-er-e-ire it
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fell on it tu-ka-reets-ire we brought it ti-bu-ka-sheesh-ire it is not yet dawn
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Continue the following story in Rutooro: We should note that in Runyoro-Rutooro 'that one there' and 'that one at a distance' are rendered by the same morpheme; i.e., --li(ri), whereas in RunyankoreRukiga the suffix -ya is added to -ri meaning 'that' far. In Runyoro-Rutooro, in order to differentiate between 'that one there' and 'that one at a distance' or 'far' one tends to use a
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rising intonation in the second instance, i.e. for 'that far'. If we used tone markers, we can illustrate this differentiation by the following example: óli- 'that there' as opposed to óli- 'that far'. (2) Interrogative Pronouns: Interrogative pronouns are used in inquiry to ask direct questions. They are made up of class prefix, followed by the following markers: -ha,
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Continue the following story in Rutooro: −ki as in the following examples: oha? 'who', ki? "what"
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hi? "who" (Ry/Rk). The following sentences (Ry/Rk) will illustrate the above:
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Continue the following story in Rutooro: N'oha? (Who is it?) Ni baahi? (Who are those?) Niki? (What is it?) Nikiha? (Which one?) (3) Possessive Pronouns: These are pronouns that show ownership or possession. The
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possessive pronoun consists of markers indicating: i) the possessed, ii) the possessive marker, iii) the possessor. For example, ekyange [e-ki-a-nge] (mine) in Runyoro-Rutooro can be broken down as follows:
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Continue the following story in Rutooro: In Runyakitara, the following examples show the use of cardinal pronouns: Mushanju bakaba baine abaana, ikumi bataine. Seven had children, ten did not. (Ry/Rk) Ababiri bamira ebigambo, abasatu babisatura. The two swallow words, the three scatter them. (Rn/Rt) Bataano bahikire, ikumi tibakahikire. Five have reached, ten have not yet reached.
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(Rn/Rt) (5) Indefinite Pronouns: Indefinite pronouns are those referring to one or more unspecified objects, beings, or places. They are called "indefinite" simply because they do not indicate the exact object, being, or place to which they refer. Boona, bakye, baingi, bingi, kikye, kakye, gamwe, are some examples in Runyankore-Rukiga.
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Continue the following story in Rutooro: Indefinite pronouns in Runyakitara can be used as follows: Boona baija hati All of them have come now. Bamwe baine, abandi tibaine Some have, others do not have Baija baine bukye kwonka batwara bwingi They have come with few, but they have taken much (6) Relative Pronouns: These normally replace a noun in a relative clause, where they
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play the role of subject or object. They are normally represented by a class prefix with its initial vowel with some minor modifications. This can be demonstrated in the following Runyankore-Rukiga sentences: Abaana abu naareeba n'abaawe. The children whom I have seen are yours. Abaana abarikwija n'abaawe. The children who are coming are yours. In the first sentence,
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Continue the following story in Rutooro: A few examples with Class 7 are given below in Runyoro-Rutooro: Ekisono eki tuhiigire tukiriire. The animal that we have hunted, we have eaten (We have eaten the animal that we have hunted). Ekihuka ekimurumire tukiisire. The insect that has bitten him, we have killed. (We
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have killed the insect that has bitten him.) As a general rule, in Runyakitara orthography, when the relative pronoun plays the role of subject, it is attached to the clause that it heads, whereas when it plays the role of object, it is separated from it.
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Continue the following story in Rutooro: Certain literature on Bantu languages indicates that such cases as exemplified above are demonstratives (Rugemalira, 2007). We also support the fact that
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they are demonstratives, but since what they demonstrate is the noun they succeed, we maintain that they are demonstrative adjectives in Runyakitara.
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Continue the following story in Rutooro: In Runyankore-Rukiga, there are four positions that are described with demonstrative adjectives. These are:
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'this here': near, 'that there': some visible distance, visible/previously referred to, and 'that': far away.
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Continue the following story in Rutooro: the star indicates that it is difficult to imagine a habitual occurring in a near future or
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a near past because these tenses do not permit enough time to make an act habitual, for example:
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Continue the following story in Rutooro: He used to come (yesterday!!) The above are combinations between tense and aspect but one can also
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have combinations between aspect and aspect, whereby one of the aspects plays the role of tense as follows:
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Continue the following story in Rutooro: ni−tu−bani−tu−kur−a pres. pron. be progr. pron. mv vf subj. subj. The meaning is
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not "we are working now" but "we are usually working". The explanation is that
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Continue the following story in Rutooro: ni - also expresses the habitual both in RunyoroRutooro and Runyankore-Rukiga. So when in Runyoro-Rutooro ni- combines
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with ni-, what comes out is that the first ni- expresses the habitual present while the second
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Continue the following story in Rutooro: At that time, what are you usually doing'? Or 'At
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that time, what would you be doing? The answer would be:
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Continue the following story in Rutooro: ni−+ni - tends therefore to introduce the notion of a hypothetical habitual
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action in the present, i.e. Something that one should usually be doing.
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Continue the following story in Rutooro: −∅ - plays essentially the role of a tense and the corresponding morpheme that of an aspect as in: tu -ø- ba ni- tu- li- a pron. pres
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aux. pres pron mv. fv subj. hab be progr. subj. eat we "We are usually eating" The summary of combinations in Runyankore-Rukiga would be as follows: Tense + aspect
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Continue the following story in Rutooro: The combination involving -ire + is interesting in Runyankore-Rukiga because it brings out
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clearly the function of -ire as a recent past. The possible combinations are:
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Continue the following story in Rutooro: 'We were sick' (for example, the day before yesterday), we see clearly that the
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first -ire express the recent past while the second -ire expresses the stative aspect.
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Continue the following story in Rutooro: It should also be noted that Runyoro-Rutooro uses the compound verb forms much more than Runyankore-Rukiga. The latter has other ways of
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bringing out these concepts more particularly through phrasal expressions, for example: tu- ri-yo ni-tu-zina pron. aux. pron. 'We are dancing right now'
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Continue the following story in Rutooro: Ndozire nti nookora kurungi. I have seen that you are
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working well. I have seen that your work is good.
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Continue the following story in Rutooro: of words in terms of the different semantic properties as outlined above would not be as consistent if a category like nouns for class 3 and 4 are taken to be nouns referring to living things, yet others that refer to living things cannot fit in these particular noun classes. Class 5 nouns in Rubongoya (1999) are seen to belong to various categories
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yet many of them could be subcategorised under a few categories only. For instance, there is no difference between igamba (talk, n) and igenda (travel, n). They can belong to the same category. A revised categorisation would therefore bring about a concrete representation of the correspondence between a mind view of these words and the objects which they represent in the real world.
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Continue the following story in Rutooro: The list is a range of entities that exist. All sub-entities that fall under an entity have 'names'. Examples are shown in Table 5.3 under the column for objects. The names are the words in the vocabulary of a language. For instance, the term 'flower' is under 'plant' because a leaf is a plant object. The term 'house' is
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under material objects. This shows that what is in the language is also in the world, and most likely vice versa. Hence, the terms 'four' and 'tomorrow' come under quantity and temporal objects respectively. These kinds of divisions qualify to be the domains of words. The above are taken as the domains into which the mind divides up all things.
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Continue the following story in Rutooro: Apart from the domains and the terms (words) under each of them, the situa-tion-role theory specifies that the entities referred to by the terms (words) are acted on, and the actions
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are spoken about. For example, 'a flower withers'. This is an action which is a result of force/conditions of nature. Seen from another example, a number is counted or added to another.
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Continue the following story in Rutooro: It is possible that when actions take place, they are spoken about. Speech is in terms of sentences. Sentences follow the logical order of the action (depending on the language). For instance, the
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order of the event 'a flower withers', has the intrinsic structure 'something changes', which in speech (in English expression) is SV (Subject + Verb); that is, The flower withered or The flower has withered.
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Continue the following story in Rutooro: To view the above as actions, we can talk of 'changes', 'causations', 'nonchanges', etc. On the other hand, they can be considered as roles if seen against the background of the entities that
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perform them; for example, in 'The car is moving slowly', 'move (verb) denotes change in space. In 'The key opened the door', 'open' denotes causation (that is, the key causes the door to open).
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Continue the following story in Rutooro: Based on the the situation-role theory, whose concepts are semantic categories and semantic-roles as listed and symbolised above, sentences can be symbolically formalised to show
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their semantic structure (thst is, pattern), as in the examples below. (The upper-case symbols are from Table 5.4 and the lower-case symbols are from Table 5.3).
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Continue the following story in Rutooro: Formalization (that is, semantic structure): Vh Gq Sentence: The ball hit me on the head. Formalization (that is, semantic structure): Zr Wh
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Rl The formalization above corresponds to the sentence structure SVC and SVOA respectively on a one-to-one correspondence. This correspondence is called syntaxsemantic isomorphism.
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Continue the following story in Rutooro: The semantic situation-role theory has practical implications for lexicon (vocabulary) and dictionary making. In terms of lexicon, it is possible for one to choose to compile a lexicon (vocabulary) of a plant object, e.g. 'leaves'. It will not make sense
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to compile the terms of all leaves, but for a particular type of leaves, and in a particular way. For instance, in Runyakitara, it makes sense to compile the specific names of leaves of types of plants. Examples are (
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Continue the following story in Rutooro: Ry/Rk ): amashansha (banana leaves) - amababi g'emitumba (leaves of a banana tuber) ebishuusha (pumpkin leaves) - amamabi g'ebihaaza/ebyozi
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(leaves of pumpkins) This kind of compilation is a called a subject dictionary, or a lexicon in general terms.
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Continue the following story in Rutooro: For a defining dictionary, the semantic situation-role theory has the implication that meanings of words can be determined on the basis of the action that impacts on an entity. For instance, in 'The car is moving slowly'
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we know that 'to move' is to change in space relative to a location. For a 'car' in particular and other things which 'move', the definition of 'to move would be to go from one point to another'.
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Continue the following story in Rutooro: A new meaning can also be sought if a different entity were the one undergoing the action (of the verb), e.g. 'The time is moving slowly'. In this case, 'move' means 'to complete a cycle'. It shows that if a different entity other than the normal entity performs the action, the implied meaning changes. This is an aspect of metaphoricity, and therefore meaning extension. How
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is this? 'move' as an example, is normally in relation to concrete objects if they change in space from one position to another. A non-concrete object such as time cannot be said to 'move' in this context. In cases where this verb is used to refer to time or any other non-concrete object, then the intended meaning is metaphorical (an extension of the basic meaning).
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Continue the following story in Rutooro: Also, it is possible to use the semantic situation-role theory to write a systematic thesaurus. For instance, in terms of synonyms, the words 'price' (n.) and 'measure' (n.) may not belong to the same domain (that is, semantic category) of quantity objects if they are looked at from the perspective of their meaning. If 'price' is meant to mean 'value' it needs to belong to the
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abstract objects. But if it is meant to mean 'figure' (as in price tag), it needs to be put under quantity objects. Therefore, the specific meaning of words will be the basis of grouping words as synonyms under the different domains. This explains why 'price' and 'measure' may not be synonymous in certain cases. Indeed, it is the reason the two words are not direct synonyms
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monolingual_generation
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Continue the following story in Rutooro: of each other in the following list of synonyms recorded in Fergusson (1986, p. 323) demonstrated below. price, n. cost, expense, fee, rate, charge, value, worth, amount, figure, expenditure, outlay, valuation, assessment, estimate, quotation, bounty, reward. measure, n. size, magnitude, quantity, amount, extent, degree, scope, range. Using semantic categories
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to identify synonyms, it is justified to have the word endorero (Runyankore-Rukiga) being a synonym of ekifumuka (Runyankore-Rukiga) and vice versa. This can be judged from their meaning below as portrayed in Oriikiriza (2007, p. 161), whereby the meaning situates the words in the domain of material objects: endorero (n.)
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Continue the following story in Rutooro: Akahengyere aku baabire bafumura omu kisiika ngu abakazi bareeberemu abagyenyi omu ... ibanga, ahabw'okuba bakaba bataikirizibwa kuzayo kubareeba nari kubahikaho. (A hole in one of
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the rooms in the house, which was used by women to see visitors. Women were not allowed to see visitors or come close to them.)
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Continue the following story in Rutooro: Ekifumuka ky'orwigi eki baabaire bareeberamu enyamaishwa nari omuzigu aheeru nyekiro. (A hole in the door through which one observed an animal or enemy when it is outside at night.) According to
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the meanings above, the word endorero is a sub-set of ekifumuka. The latter includes the meaning of the former. Nonetheless, they depict entities that belong to the same domain, i.e. material object.
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Continue the following story in Rutooro: Similarly, the Runyoro-Rutooro word enkamyo (n.) would belong to the domain of material object and plant. It is given in Ndoleriire et al. (2009, p.
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44) with the following senses, which can be a justification for this: enkamyo (n.) (1) sour milk, (2) a plant used to turn milk sour.
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monolingual_generation
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Continue the following story in Rutooro: Clearly, in terms of semantic isomorphism of language, the semantic role-theory of language is reflective of situations that happen independent of language. It tells us of the phenomena (objects/entities) that exist in the real world independently outside language, but which are encoded in language (for purposes of communication). In the world of a Runyakitara speaker, there are objects/entities whose names have been illustrated through examples. The examples are, therefore, part of the vocabulary of Runyakitara. An attempt has
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been made to show how this vocabulary can be categorized systematically into ways in which the mind divides up all things. This has been done on the basis of the semantic situation-role theory. In the next section, emphasis now will be put on situations that take place and how they are encoded and expressed in language. The analysis will be based on the semantic situation-role theory (explained in the preceding section), with examples taken from English and Runyakitara.
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monolingual_generation
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Continue the following story in Rutooro: When the words in the pairs above are analysed, they are not
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exactly the same in meaning. Each will have a slight difference in meaning.
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monolingual_generation
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Continue the following story in Rutooro: Some of the factors that influence synonyms in Runyakitara are: (a) Word borrowing: Some words are loan words in Runyakitara. For instance, kuyamba (help) is a loan word both in Runyankore-Rukiga and Runyoro-Rutooro. (b) Dialectal differences: For instance, omugyera (river)
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is predominantly used in Runyankore, whereas its counterpart omurindi (river) is predominantly used in Rukiga. (c) Social usage: In Runyoro-Rutooro some words are synonyms of others as a result of the palace language. For instance, okufa (die) is synonymous with okutu
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monolingual_generation
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Continue the following story in Rutooro: uza (die) used in the case of the death of a king in Bunyoro and Tooro. Synonymy implies that a word has the same meaning as the other; at least one of its meanings if it is a word with multiple meanings. Even if it does not have multiple meanings, still it will
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have a sense in which it is similar and different to the other in meaning. Synonymy is an aspect of words (language) which originates from the realities of what is in the real world (linguistic isomorphism). We will take the meanings of 'hide' (v.) and 'conceal' (v.) (Hurford & Heasely, 1983) to illustrate this.
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monolingual_generation
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Continue the following story in Rutooro: In Runyoro-Rutooro a /b/ at the beginning of a sentence can sometimes be pronounced either as fricative
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or as plosive. But in this latter case, a single /b/ is used in spelling, for example:
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monolingual_generation
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Continue the following story in Rutooro: Baitu omwana araha? Banura agenzire. Binu bintu ki? Baraatugamba ki? Buganda okarugayo di? But where is the
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child? Banura has gone. What are these? What will they say about us? When did you leave Buganda?
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monolingual_generation
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Continue the following story in Rutooro: It is recommended that Runyankore-Rukiga adopts the same rule where onomatopoeic
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and loan words pronounced with a plosive are concerned, for example.:
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monolingual_generation
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Continue the following story in Rutooro: Note that Runyankore-Rukiga orthography usually uses niinye while RunyoroRutooro uses ninye. The necessary doubling of the vowel
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ii does not seem to be necessary since it is brought about by the nasal ny [n].
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monolingual_generation
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Continue the following story in Rutooro: Proper nouns, whether foreign or local, are written with capital letters
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at the beginning; for example: Petero, Maria, Kasaija, Kaabataleesa, Bwengye, Twinomujuni.
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monolingual_generation
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Continue the following story in Rutooro: Local or foreign words are usually written as they are pronounced
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except among the educated who would pronounce English loan-words in English:
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monolingual_generation
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Continue the following story in Rutooro: The young educated person may, however, say: kulya sweets, instead of kulya switi (Rn/Rt) kugenda mu dance
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instead of kugenda mu dansi (Rn/Rt). (g) Doubling of vowels at the beginning and end of words
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monolingual_generation
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Continue the following story in Rutooro: Pita Kalyaki omusaija enyamibwa ou orukwija kusomaho omu mpapura z'akatabu kanu akaba ali musigazi w'emyaka abiri na musanju, w'emibiri ebiri, akaba akuzire amatukire n'ekyemo kirungi w'ensaya z'emihoiho, n'amaino g'ensiika akaba aine omutwe gw'ebyeyera n'enyindo y'abahuma ayamuroraga weena yamuligiraga, musaija murungi, kandi oburungi bwe nawe akaba abwemanyire. Musigazi mwecumi, ayamaraga omwanya buli kiro naakoraho isoke rye, amaino ge, omuleju
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gwe ogw'eruguru y'omunwa, ogu yakyahaga kurungi gusemeza abarozi; obundi yakuzaaga ebitarra. Okujwara kwe yakurolerraga nkooku ya rolerraga enzooka ye omu bantu. Yajwaraga empale eraihire, n'esaati ez'omulembe, n'ekooti ezirukwanguhirra ez'omusana, obundi yajwaraga enkufiira enungi na yo erukwanguhirra, ei yayetahoga kanyarubaju, hatali nk'abantu boona oku baijwara. Yagonzaaga kujwara gaarubindi ezirukwiragura ziroho akaguha akarukwiragura nako, ezaamulengiiziraga omu bikya obuzaabaga zitamuli ha nyindo.
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monolingual_generation
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Continue the following story in Rutooro: Akaba ali Mugweri mwihwa w'Ababiito. Ise ha yaferiire akaba ahikire ha bunyoro bw'isaza. Kalyaki akaba asomere yahika omu masomero ga Sekendure. Ha kiro kimu omusigazi
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onu Kalyaki obu yagarukire omuka y'owanyina Bukwali orwebagyo ataire orupapura rw'amakuru omu nkwaha, akwasire n'akapakiti ka bisikiti, akasanga owanyina Violeti Nyakaisiki amulindiriize yamugira ati: "Koowe Acaali"
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monolingual_generation
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Continue the following story in Rutooro: Yamujuna ebi akaba akwasire namugira ati: "Leero koiizire ojwahiireyo kundi kiki?
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Nandi Kalyaki ati: "Banza ogende ontekanirizeeyo akakopo ka caai oije nkugambire."
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monolingual_generation
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Continue the following story in Rutooro: Nyakaisiki ahingura hakaanyuma omu icumbiro ateekaniza caai enogere kurungi, nk'owanyina oku yagonzaaga, agimuleetera ha mulyango, aleteeraho n'ekikopo kye, habwokuba nawe
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akaba atakanywire. Obu yamazire kugimuteera omu kikopo, yakimwiriza haihi, amugira ati: "Mhu, gira turole, bintebeze ebikufwiireho kiro kinu omu rubuga."
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monolingual_generation
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Continue the following story in Rutooro: Akasibura ebohiire, habwokuba Kalyaki akaba anyina ekihika okutebya ekimu eki yaboine, nkooku n'owanyina Nyakaisiki akaba aine ekihika ky'okuhuliriza. Agira owanyina ati: "Abwoli mmugwireho anyakuntaaha ha mutima, ou ndora buli kiro omu birooto byange, murungi nk'amata, naanuliirra nk'obwoki, kandi amagezi ga Ruhanga goona omukubumba omuntu akagamaliza
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ha ngingo ze. Akamuha omutwe gw'ekisorongyo n'obuso butiire empuuga, amaiso ge oti rundi gararagara, akamuha akanyindo k'engusuuru, n'amaino g'obutaagi, yamwongera ebikya by'entwiga n'amaguru g'enziringe, yamutaho ekyemo ky'omu bantu, n'omubiri ogurukumuliikana. Akamuha n'iraka erirukuheheera, eriijuliriza oburungi bw'omukazi weena. Ebyokujwara bye ni bimufubata kurungi, by'ecumi nk'omujwazi wabyo."
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monolingual_generation
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Continue the following story in Rutooro: Obu akaba nabaza ebi byona n'ekihika nk'omuntu oku aba naatebya ebyokulya ebi yaliire byamunurra muno, Nyakaisiki
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amutaireho abiri n'ebimwemwe ha maiso n'ekikopo kya caai eki akaba naasa kwimukya kuta ha munwa abandize yakyegeka
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monolingual_generation
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Continue the following story in Rutooro: ha meeza, nkooku Kalyaki na uwe akaba akozire, nubwo yamukagwize
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naaseka n'okuhunirra ati: "Deero nooha ogu anyakukumaziremu omutima ati; tomugamba tukamuhurrra?'
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monolingual_generation
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Continue the following story in Rutooro: Nandi Nyakaisiki ati: "Deeru nyowe ninsobora nta kuronza omwisiki anyakukutaaha ha
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mutima, kandi oworora omu birooto byawe, baitu owotakaboneraga kimu, kandi owotangambiire ibara!"
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monolingual_generation
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Continue the following story in Rutooro: Hanu Nyakaisiki aimuka ekikopo kye kukitá ha munwa naaseka habwokuba akaba naagenderra kusisana nk'arukuburanganiza owanyina Kalyaki. Kalyaki ayanguha kugarukamu bwango ati: "Onu hati ou ndukukusubirirra mmuboine n'amaiso gange kiro kya hati. Mmusangiriize omu Posita; twaba nitugenda Kilembe na Sebi, yayemerraaho kake ha posita kwihayo ebbaruha ye ya Regisita, na nyowe namukurata omu posita offiisi. Nyikaire ninkyatamu nti okuguru gaanyoleka omwisiki ogu
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ou naruga kukutebeza burungi butoonya, akaba ayemeriire haihi n'emeeza nabaza na mmutaahi we, naikara mmurolerire uwe atamboine, namwiha ha nono namuta ha kasoke eruguru, nagira omunda yange nti mwana wa muhuma we okasemera!" Deeru obu baikaire nibaija kuturuka nubwo twitiraitirainege omu mulyango namuramukya, yangarukamu n'okusemererwa nk'anyakuumanyire; baagenda. Sebi aikaire amazire kwihayo ebbaruha ye omu posita, arugayo naayanguhiriza tukingura motoka yaitu tugenda.
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monolingual_generation
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Continue the following story in Rutooro: Obu mmukagwize nawe obu araaba amanyire omwisiki ogu yahakana. Kuruga obu Abwoli
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n'okuhikya hati buli kintu kyona eki rukunyija ha mutima omwisiki tarukukiikiriza kwikaramu.
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monolingual_generation
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Continue the following story in Rutooro: Kalyaki: "Nkugambire nti naasisa amata, kandi naajwa nk'obwoki, nooragirwa kumunserurra
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obu oraaba otali w'okwikara noncumbira caai, noonyarra n'ekitabu ebiro byawe byona."
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monolingual_generation
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Continue the following story in Rutooro: Nandi Nyakaisiki ati: "Obu araaba alimwikazi wa munu turaamumanya, obu araaba ali mugenyi nabwo turaamwetegereza. Akasi kaitu kake n'orubuga rwaitu rukyali rutoito omuntu tasobora kuburramu; n'abantu b'omwaitu munu
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bakwima byona tibakwima ngambo, obu baraaba baamuboineho kandi bamanyire okuligira balingambira, kyonka omurungi omu maiso g'omuntu omu asobora kutaba murungi omu g'ondi, rundi nkooku abandi bagamba: "Tikinurra matama abiri."
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monolingual_generation
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Continue the following story in Rutooro: Pita Kalyaki akaruga omu Isomero ali w'emyaka abiri nebiri, ahonaaho yatunga omulimo gw'okukora omu Kampuni y'etaaba naaguza segereti. Akaba ahairwe kukorra omu Bugwaizooba bwa Uganda. Habw'amakune ge n'engeso ze ez'obuntu n'okubaza kurungi n'abantu akaleetera Kampuni ye abaguzi n'amagoba maingi; baitu hanyuma y'emyaka esatu bagole be bakamwemereza nabakozi bagenzi be abandi, obu baagwire omu musango gw'okuburanganiza etaaba, peterooli na sente ezimu. Gunu
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omulimo obu gwa muhoireho guti yagira ati: "Kangye Kenya." Akahikira ha basaija ba Kampuni enyakuguza peteroli okusabayo omulimo. Habw'omugisa gwe atasimbye atagugwireho, omu ba kampuni ya Shell. Baamukwasa Motoka okugendagenda naaranganiza amagita-ago naakebera na bbomba ezinyakugaguza hoona hoona. Na gunu omulimo akagugonza kandi akagukora kurungi. Bakama be baamusiima kyonka omu by'okuhemba bye eby'ensimbi, byona tibyasangwaga bihikiriire kimu, n'obu araaba yabikiraanuraga n'akalimi ke.
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monolingual_generation
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Continue the following story in Rutooro: Hanyuma y'emyezi ikumi na munaana naakora omu Kampuni enu Kalyaki akaheebwa okuhumura kwa Sabbiiti ina; yagonza okugarukaho owaabu omu Uganda nuho okuhuumurra. Obu yahikire Kampala yasangaho abasigazi abamu aba yamanyire ira, n'abandi
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aba yasomere na bo, baatandika okusemererwa ekiro n'omusana omu Kilaabu, n'omu biikaro by'okuziniramu. Akaba yakamara Kampala ebiro ikumi, baamukwata hamu n'abasigazi abandi bbana habw'okwiba motoka n'okuburanganiza ebintu ebikaba birumu. Omusango obu gwahikire
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monolingual_generation
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Continue the following story in Rutooro: Akabuyangaine k'omusango gunu kakamutwarra akasumi ke ak'okuhuumura kandi nambere kaahweriireho ebiro bye eby'okuhuumura bikaba bihinguraineho. Kandi
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eky'omugisa gwe mubi bakama be omu Kenya na bo bakaba bamanyire nkooku yagwire omu musango gw'okwiba motoka.
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monolingual_generation
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