KU-SINDA

KUSINDA [EUPHEMISM]

Kusinda is defined as a replacement, substitution of words in speech or the use of code names transmitted among Basongora communities. Kusinda is the use of Euphemism.  Kusinda is used in daily utterations and it deals with alteration of words in the daily lives of Basongora people. Kusinda falls under the domain of Social Practices, and Oral Traditions and Expressions. 

Kusinda is used in daily utterations and it deals with alteration of words in the daily lives of Basongora people. Euphemism was and is largely still used among Basongora communities and is closely connected with real life. As a language it is the vehicle of the intangible cultural heritage. 

Basongora use euphemisms in place of the names of people, names of clans, and even objects - provided an object had the same utteration with the name of one of the family members [especially a grandparent]. 

Married women use euphemism so much since it is one of the most important ways of giving respect to their in-laws, especially when they are newly married women. More to that, the correct use of euphemism is an indicator of level of social integration for a particular woman into the family of her in-laws.

As women respect their in-laws, their husbands reciprocate by showing respect to their wives’ relatives. Married women are restricted from mentioning the family name of the husband, and so have to use a Euphemism in place of the husband’s family name.  

Kusinda is as old as the Basongora community, and has always existed in the community. Even when the Basongora were scattered or displaced and away from their motherland they used Euphemisms. Basongora practice Kusinda whether or not the person referred to in a special way is around. 

Kusinda is done by young children in respect of their parents, aunts, uncles, grandparents, and other relatives. In Basongora community, the children learn from their mothers by hearing their mothers name and call persons and objects.

Kusinda affirms the dignity of married women in their new families. It establishes a good foundation for discipline among the young children of every generation, especially since the young ones learn from their parents and elders.

Some Euphemisms for Clans:

Euphimisms for Family Names:

Name Euphemism

1 Kyomya Kyihotokyi

2 Rubibi Rutiti

3 Nyamate Masununu

4 Kiboneka Kyihotokyi

5 Katendwa Katesi

6 Kokuzanisa             Kokurrukana

7 Ruyenje Rusukyirane

8 Mbogo Nzenga

9 Kahigwa Kazete

10 Nyamutale             Nyamucume

11 Mugyenyi Muzimanikyi

12 Muhunzi Mirukano

13 Wamara Zimani

14 Ndahura Nzihano

15 Kagoro Kakyimbiri

16 Mairanga Mainani

17 Nyawanga             Nyawanani

18 Rugaju Runami

19 Kisojo             Kyigasi

20 Nyangoma             Nyazihi

Euphemisms for things and objects

1 Engoma [Drum] Enzihi

2 Enyama [meat] Encwarugo / Encwakyihanga

3 Iju [Ash] Eryomukyoto

4 Ente [Cow] Engaaju

5 Embogo [Buffalo] Enzenga

6 Obugyenyi [Party] Obuzimanikyi

7 Ebyokulya [Food] Ebitagata

8 Ibaale [Stone] Ihyoro / Ilonji

9 Ebiraso [Arrows & bow] Ebiti

10 Enjojo [Elephant] Endeeba

11 Enjura [Rain] Entonya

12 Embuzi [Goat] Emamami

13 Entama [Sheep] Enculezi

14 Ekyoya [discomfort from Heat] Ekyisugyezi

15 Okuhindura [to change something] Kugaranjura

16 Kulisa [to herd cattle] Kukyindaniza

17 Omunda [inside] Omumbaya 

18 Okwiita [to kill] Okuchindana

The associated intangible elements are nicknames that are given to young babies. Parents give as many nicknames as possible, or what they can, basing on the love she has for that baby. Parents can also give nicknames basing on the health, size, the situation under which the child was born: Rukaya, Gayi, Kyamakaka, Bukwina...

Brothers-in-law also give nicknames to newly married women in their family in order to honor their wives or women. Likewise the women will not call their male in-laws by their real names but will call them by substitute names.  The short list below gives examples of women’s names and their substitutes:

REAL NAME                        CODE NAME

Rugorwaire Nganzi

Pegyi Bikwanzi

Kekyiyonza

Rangyi Nzomba

Miito Ndeberwamu

Kanywaigana Nsinza

Kekyisanyura Mbaga

Nende

As an additional example, “God the creator” is normally referred to as “Ruhanga”. However, when the name of the father-in-law is Byaruhanga, women in the family will refer to God as “Mukama” [Lord] in order to void using a similar name for God as for their father-in-law. 

The modes of transmission involve young ones learning from older ones, so that the experienced ones teach their juniors. The married women learn from their mothers-in-law, co-wives, and sisters-in-law, as they exhibit good conduct and behaviour in families where they are married.

Euphemisms are also transmitted through such usual communication as during festivals and ceremonies. Elders use different euphemisms to express, describe and instil discipline among the community members both young and old.