{"instruction": "Translate the following English sentence to Rutooro: h These two sounds, which are far removed from each other from the articulatory point of view, are otherwise quite close in Runyakitara.", "completion": "/p/", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: t,d,ts and s", "completion": "t,d,ts", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ts sound, on the other hand, is not widely used in Runyakitara.", "completion": "ts", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ts sound is replaced either by s", "completion": "ts", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ky or hy", "completion": "ky", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ts in Rutooro could be heard particularly among the youth in words such as:", "completion": "ts", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: I,f,Y, and rr", "completion": "I,f,Y", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: rr These sounds are very frequent in Runyakitara particularly [f].", "completion": "rr", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: [r] even more frequently.", "completion": "[r]", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: rr, on the other hand, or the rolled r", "completion": "rr", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: [l], it can be said that this is practically non-existent among Runyankore speakers.", "completion": "[l]", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: [l] is used as in RunyoroRutooro although many Bakiga believe they do not have it simply because it is not in the Runyankore-Rukiga orthography.", "completion": "[l]", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: like omubiri (body), pronounced [omubifi] or e….e", "completion": "i….i,", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: (Rn/Rt) (frog), pronounced [ekikefe] and many other possible environments.", "completion": "(Rn/Rt)", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: rr - also called a trill - is concerned, as mentioned earlier, it is most widely used among the Rutooro speakers but can also be found in other cases.", "completion": "rr", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: rr is clearly distinctive as can be attested by the following examples:", "completion": "rr", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: rr in Rutooro is translated.", "completion": "rr", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: [r] is heard in Runyoro and Rutooro but in different conditions.", "completion": "[r]", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: [r], like in omunyoro [omunoro] rather than [omunofo]; that is, as [r]", "completion": "[r]", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: rr such that instead of [omuurro] (fire), one sometimes hears [omuиr].", "completion": "rr", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: fvfv structure is concerned, the rolled r", "completion": "fvfv", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: {f∼f∨fv} but has undergone change to {fvfv}", "completion": "{f∼f∨fv}", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: l,f,rr and r", "completion": "l,f,rr", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: rr, only the first r", "completion": "rr", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: hy in Runyoro-Rutooro is more complex than is shown in the chart above.", "completion": "hy", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: hy, which is close to a velar fricative +y", "completion": "hy", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: +y, something like: omuXyo (the sound often heard among some Basoga speakers, in Lumasaba or in Luluya).", "completion": "+y", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: zh ' would have better represented the sound 3 in Runyankore-Rukiga orthography than the present j", "completion": "zh", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: c,j,ky and gy", "completion": "c,j,ky", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: gy The palatal sounds c", "completion": "gy", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ky ' or ' gy", "completion": "ky", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: gy ' to show palatalisation.", "completion": "gy", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: k+i or g+i", "completion": "k+i", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: g+i, however, the letter ' y", "completion": "g+i", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ky and gy", "completion": "ky", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: gy are usually not heard.", "completion": "gy", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: [k v ] and [gv]", "completion": "[kv]", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: v ], that is, k", "completion": "[g", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ky and gy", "completion": "ky", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: gy can also be applied to the pronunciation of ki", "completion": "gy", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ki and gi", "completion": "ki", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: gi, which are pronounced as full palatals by Rukiga speakers and many Runyankore speakers but as palatalised velars by a few Runyankore speakers.", "completion": "gi", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ei,oi and ai", "completion": "ei,oi", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ai for Ry/Rk", "completion": "ai", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: Ry/Rk, and oi", "completion": "Ry/Rk", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: oi and ai for", "completion": "oi", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ai for Rn/Rt", "completion": "ai", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ei is often used as a class prefix, where, in Rutooro, the prefix i", "completion": "ei", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ai ​ is often pronounced as ei‾", "completion": "ai‾", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ei seems to be restricted to the presence of the reflexible −e", "completion": "ei", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: −e - in the verb:", "completion": "−e", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: oi is frequent, particularly in Runyoro-Rutooro:", "completion": "oi", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: p,b,β,m and w.b", "completion": "p,b,β,m", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: w.b and β", "completion": "w.b", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: β/b can be considered as distinct phonemes because there exists at least one minimal pair:", "completion": "β/b", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: p/b/p/ and /b/(orβ)", "completion": "p/b/p/", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: βamba to crucify (e) mamba type of fish (eki)", "completion": "βamba", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: βuga town (eki) muga disabled person", "completion": "βuga", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: (Rn/Rt) wine ediini religion", "completion": "(Rn/Rt)", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: t,d,ts,n,l,f,rr,Y,s,z,∫ and 3 .", "completion": "t,d,ts,n,l,f,rr,Y,s,z,∫", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ts is not a distinct phoneme since it occurs in free variation with s", "completion": "ts", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: is also a distinct phoneme:", "completion": "/n/", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: and /z/ are also distinct phonemes.", "completion": "/s/", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: ts is a free variant of s", "completion": "ts", "task_type": "translation"}
{"instruction": "Translate the following English sentence to Rutooro: h./c/ and /j/", "completion": "h./c/", "task_type": "translation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki na Marunga 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 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. 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 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\" Nawe yamugarukamu ati: \"Koowe Abwoli\" Yamujuna ebi akaba akwasire namugira ati: \"Leero koiizire ojwahiireyo kundi kiki? Nandi Kalyaki ati: \"Banza ogende ontekanirizeeyo akakopo ka caai oije nkugambire.\" Nyakaisiki ahingura hakaanyuma omu icumbiro ateekaniza caai enogere kurungi, nk'owanyina oku yagonzaaga, agimuleetera ha mulyango, aleteeraho n'ekikopo kye, habwokuba nawe akaba atakanywire. Obu yamazire kugimuteera omu kikopo, yakimwiriza haihi, amugira ati: \"Mhu, gira turole, bintebeze ebikufwiireho kiro kinu omu rubuga.\" 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 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.\" Obu akaba nabaza ebi byona n'ekihika nk'omuntu oku aba naatebya ebyokulya ebi yaliire byamunurra muno, Nyakaisiki amutaireho abiri n'ebimwemwe ha maiso n'ekikopo kya caai eki akaba naasa kwimukya kuta ha munwa abandize yakyegeka ha meeza, nkooku Kalyaki na uwe akaba akozire, nubwo yamukagwize naaseka n'okuhunirra ati: \"Deero nooha ogu anyakukumaziremu omutima ati; tomugamba tukamuhurrra?' Nyakaisiki akeeyongera okutangaara obu yahulire owanyina naamugarukamu ati: \"Abwoli timumanyire! Omulimo gwawe ndukwija okukúha nukwo kumundondeza okuhikya omuzoire.\" Nandi Nyakaisiki ati: \"Deeru nyowe ninsobora nta kuronza omwisiki anyakukutaaha ha mutima, kandi oworora omu birooto byawe, baitu owotakaboneraga kimu, kandi owotangambiire ibara!\" 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 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. Obu mmukagwize nawe obu araaba amanyire omwisiki ogu yahakana. Kuruga obu Abwoli n'okuhikya hati buli kintu kyona eki rukunyija ha mutima omwisiki tarukukiikiriza kwikaramu. Nyakaisiki ayongera kumukaguza nk'atarukwikiriza owanyina ebi amugambiire byona ati: \"Deeru ogu barungi naasisana ki anyakukumaziremu omutima ati? Kalyaki: \"Nkugambire nti naasisa amata, kandi naajwa nk'obwoki, nooragirwa kumunserurra obu oraaba otali w'okwikara noncumbira caai, noonyarra n'ekitabu ebiro byawe byona.\" Nandi Nyakaisiki ati: \"Nyowe Acaali tinkajwahire kukucumbira caai kyonka naanye kirinsemeza okugira muramukati wange.\" Kalyaki yagira ati: \"Obu twikaire nitumubazaaho na Sebi yagira ati.\" 'Naasobora kuba mwegesakati'.\" Kandi nyowe ngenderiire okurora ha nkumu ze tiharoho mpeta, noobuhookuba ey'okujumbirwa noobuhookuba ey'okuswerwa.\" 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 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.\" 2 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 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. 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 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 omu kooti y'omuramuzi wa Masaka, motoka ha bagikwatiire, Pita Kalyaki, akatongana yagwejuura, baitu bagenzi be gwabasinga. Akabuyangaine k'omusango gunu kakamutwarra akasumi ke ak'okuhuumura kandi nambere kaahweriireho ebiro bye eby'okuhuumura bikaba bihinguraineho. Kandi eky'omugisa gwe mubi bakama be omu Kenya na bo bakaba bamanyire nkooku yagwire omu musango gw'okwiba motoka. Obu yagarukireyo akeereriirwe akakora kubi kutabaza amananu goonyini, yababiiha ati akakeererezibwa oburwaire kunu omu biro binu eby'esimu n'empapura zamakuru na Rediyo n'akacumu n'ekalaamu, n'abapolisi n'abambega, kizibu kubiiha ebisuba batakuzonzoire. Omu nsi z'abajungu ez'amagezi banyina n'ebyoma by'okukenga abantu obu baraaba nibabaza amananu rundi nibabiiha. Nubwo Maneja yamwesire ya mugira ati: \"Pita nsaaliirwe muno titurukwija kwongera kukukozesa omu kampuni enu, emirimo yaawe ky'amananu nyikaire ningisiima, naiwe ninkugonza, baitu nikisobora okuleetera abaguzi baitu n'abakozi ba bomba za peteroli okuteesiga Kampuni okurora nitukozesa abantu ababaireho omumusango nk'ogu wabairemu ogu omu Uganda.\" Pita agarukamu ati: \"Mukama wange omusango kankagusinga.\" Mukama we agira ati: \"Ego mmanyire okagusinga, kandi mmmanyire n'ebyakwihire omu Kampuni y'etaaba, ha wabandize okukora, niinyija okukuha omusaara gwawe ogw'ebiro eby'okuhumura, ogende oserre handi.\" Maneja yateera akade omukeeto we yaija yamuragira okutwara Pita Kalyaki okumusasura omusaara gwe gwona ogw'ebiro yamazire ali omu kuhuumura. Obu yahikire aheeru n'omunju ha yaraaraga yayegumya nk'abasaija ati: \"Baitu ogu nugwo mulimo gwonka omunsi? Guhoireho guhoireho, ndaserra gundi. Ngira emirimo neesisa bbaasi, enu obu ogirugamu okwata endi, obu eba etakaizire olindirraaho kuhikya izire.\" Yayeta mutaahi we nkooku baakoraga yamutwara omu bbaara, baatayo entambabujune, obu baarugire aho baahingura ha kaifo omu kisiika kya ddanzi, nambere basangire abaisiki abeecaywire kurungi, obuheta butairwe omu matu, isoke oti rundi Bajungu, okuboya kwa pauda yaabu oti rundi rooza. Binu byona obu byatooraine ahamu n'amaraka ga bbanda emihito yayeba. Pita akagaruka ha yaraaraga buli haihi n'okukya, obu akaba naata ati orusaya omu kaganja, oturo kahuumuza enjwahi, keebesa mihito, twamutwara. Baitu Pita Kalyaki akazaarwa ali munyamugisa, obu orukulengesaniza ebintu ebi akaba arabiremu kuhika aho noorora omugisa gwe nkooku gukaba gukyahambire. Na hanu hakahinguraho Sabbiiti emu yonka yatunga omulimo gundi. Akagwaho omujungu owaakaba aizire omu East Africa kuhuumura, omu kasumi ako akaba naaserra anyakumanyire Dereva owokumubingira motoka ye anyakumanyire Orungereza n'Oruswahiri n'endimi ezindi, kandi ou arukusobora n'okumwogeza engoye ze. Kalyaki yayesimbayo. Omujungu obu yamunagiire eriiso, yarora enzooka ye, obwecumi bwe n'oburabukya bwe, yahurra nooku arukubaza Orungereza yamuha omulimo kumara emyezi mukaaga. Omusaija onu Omujungu akaba ali byandaara, yamusasuraga omusaara murungi, ataireho n'ebisembo ebi yamuhaga; obu baagenzire nibamanyiirangana baasisanaga oti Iseemu. Pita kurorra hali ebi ebikaba bimubaireho enyuma obu sente bwe yatungaga yamalirra okubwahura kurungi. Nahabweki hayayahukaniire na mukama we omujungu onu ayayetwaga Misita Burawuni, akaba ali kurungi. Yahanuura omu mutima gwe ati naasemerra agarukeyo omu Uganda, aikale na mugenzi we Nyakaisiki Bukwali Tooro, aserre oku emirimo. Kandi obu yaijukire ebyamubaireho buli omu Kampala yamalirra kurabamu atarairemu agende owaabu omuka. 3 Kalyaki obuyahikire Kampala omu gaali y'omwika omu bwire bwa nyenkya naaruga Nairobi kandi yayetegereza nkooku haroho bbaasi enyakwimukya omu rwiririzi okugenda Tooro, yahwera omu Posita offiisi yajugumbya esimu hali owanyina Violeti Nyakaisiki ati: \"Nyakaisiki, neeraba hali Kairungu, Medikoro Fort Portal. Ondindirre nyenkya kara ha bbaasi Pita.\" Kairungu ou yarabizeho esimu enu akaba ali nyinarumi bo, yakoraga Medikoro, naaraara omu Ihani haihi na Bukwali. Esimu ekamuhika esaaha nka mukaaga aho nahabweki obu akaba naagya okuhumura yaraba Bukwali yasiga esimu yagiha Violeti, ayabandize kucwekwa enkizi obu yaboine esimu nyinarumi naagiiha omu nsahu naagimukwasa. Abantu baingi abanyakwine abaabu omu mahanga batiina amasimu, baitu obuyamazire okugisoma yaikya-yagira ati: \"Ruhanga wange, kinu kyakurugaha! Hati myaka haihi n'esatu Kalyaki yakaba kugenda, obu yaizire obw'okubanza akagarukira oku Kampala. Nuwe atahandiika, nuwe atagira ati kaamutumeho.\" Nubwo Kairungu nyinarumi amugira ati: \"Kandi ebi byona byaki Abwoli esimu ngigyo izire, agizire ati naataha ha bbaasi ya nyekya kara, ndatuma Karugaba mugende hamu mumulindirre, habwokuba bbaasi enu obundi neetahaga butakakiire kurungi\" Nandi Nyakaisiki ati: \"Otyo Araali kantandike kuteekaniza: Esaaha kwija kuhika ikumi n'emu Kalyaki akaba amazire ira kusara tikiti ye, ha saaha ikumi na ibiri n'ekicweka akaba naataha omu bbaasi, yarora akaikaro karungi haihi n'idirisa yaikarra. Baasi yatandika okuhuuma, dereeva Omunuubi yasumurra ekiziiza, yateera engombe ati Dipu! Dipu!, Bbaasi yasimbura. Naaho na hali eri ha rwa kolasi, tetiire tejunjwire eri Mityana, obu yarugire aho yatenterra neerora ogwa Mubende, nambere yahuumwire akaanya kake, yakwata ebyezigooro bya Mubende yabiteera yabirabamu; aba Nyabingora baagyecurra omu maduuka. Omunubi ou baayetaga Musayimuto yagira ati, \"Nkwine.\" Dara we Kyegeegwa, naayekumbya eyali Nsonda itaano. Esaaha obu ikaba niirooma ikumi n'emu bbaasi neyetuna Kabarole. Nyakaisiki na Karugaba n'etaara yabu, amaiso bakaba bagahunzire bbaasi eyekaba erumu etaara ezirukwaka, bakaija okurora dara we Kalyaki. Nyakaisiki airuka bwango ha idirisa lya bbaasi n'okusemererwa, agenda baasekerangana n'engonzi ezirukubooga. Aruga aho agenda ha rwigi rwa bbasi alindirra okugwa owanyina omu kifuba. Pita na uwe akaba aine ekihika ekirukwerenga ekya Violeti, baitu abasiaja tibasobora kwerenga abakazi okwoleka engonzi. Amujuna omupiira gwe ogw'enjura na Buriifukeesi entoito, obu baamazire kwiha ebintu bye ebindi, ha rusu-rwa bbaasi, baabibohera ha gaali ya Karugaba, baatandika okurubata okugenda omuka Bukwali, habwokuba abaatakisi bakaba batakaizire. Pita Kalyaki obu yamazire okuhuumura n'okunaaba ekiro, n'okunywa ekikopo kya caai, yasumurra esanduuko ye yaihamu ebi yaletiire owanyina yabimuha. Nubwo yatandika, okumusubirirra byona ebyamubaireho baakaba okwahukana n'ebyarukunihira okukora omu biro by'omumaiso. Amugira ati: \"Abwoli amahanga ganjwahya, nakaba kuruga omu Isomero tinkaikarraaga hansi. Ningonza mbaze nyikarre hanu, nserre emirimo owaitu munu honka, ningoza nyeyombekere n'enju, kandi Kagaba kakuba ampa nkagwaho omwisiki murungi mmuswere, na nyowe nyombeke eka!\" Nandi Nyakaisiki ati: \"Acaali weebale kugaruka omuka, nyowe omutima gundaara aheeru, hati naikya. Iwe na nyowe tinukwo tusigaire tuti omunda ya Isiitwe na nyinaitwe? Boona bakagenda baatusiga. Enju obu olisiima okwombeka oyombeke, baitu enu kanginu eroho kwonka, nyowe n'akaana ako itwenka titurukugimaraho. Eky'okuswera eki nsemeriirwe kuhurra nookigamba, kakuba iwe otazaara baana buli eka ya Kacoboyo ecwekere.\" Abanyaruganda, abamanyi, n'enganjani ze boona bakamujwahukirra obu baahulire aizire, baijaga bamurora n'abandi bamuhandiikira. Kalyaki atagonze kwikaraho kwonka atakatandikire kuserra emirimo nahabweki, hanyuma ya Sabbitti nka isatu yatandika kugenda kuserra h'okukora n'ekyokukora. Yagenda Bbooma, yahika omu Rukurato, yagya omu masamba yateera Kilembe, yahika Kiijura na handi hoona; baitu boona baamuraganizaaga kwonka batarukugira eki bamukoliire. Omwezi gumu gwafa, ogwakabiri gwataho, n'ogwakasatu gwagarukaho naakyaserra. Obundi naahandika ebbaruha obumu naagenda naayehikira. Emirundi erukukira obwingi buli nyenkya obu yamaraga kunywa caai n'okunaaba kurungi, omu mwanya gw'esaaha isatu rundi ina ajwara kurungi arora memba sikaafu agita omu bikya n'akakufira agenda Bbooma, rundi omu Rukurato rundi omu maduuka okuserra omulimo, okwemaramara n'okugura orupapura rw'amakuru, rundi okurora enganjani ze. Obu yagarukaga asubirirra Nyakaisiki ebi arozireyo, nka biri eby'omwisiki n Nyakaisiki amutebeza ebifiire ahaka. Obundi yagarukaga n'omugaati gwa boofuro obundi na pakiti ya bisikiti; baitu buli kiro yaijaga n'orupapura rw'amakuru oruyahaga Violeti okusoma. Ha mpero y'okwezi kwa Juni 1960, Ababirigi bakaha Congo okwerema. Obu Kalyaki akaba yakamara emyezi ena omuka y'owanyina Bukwali ataine mulimo. Okwerema kwa Congo kyali kigambo kikuru hali aba Congo na hali ensi ezinyakuherraine Congo. Omu Uganda Gavumenti ekamanya kara eti Congo nihasobora kubayo okwimukirra nahabweki baataho abaserukale okulinda emitaano, kandi baataho n'ekitongole ky'okujwahukirra abasuuhuuki kakuba baija. Ebigambo bitagire ira, ebiro bike hanyuma y'okwerema kwa Congo, abanya Kongo nkooku baagmbiirwe abantu abamu, baagira bati okwerema nikimanyisa okubingira kimu Abajungu. Ababirigi n'abandi, n'okutwara ebyabu. Haabaho okwimukirra omu Congo, abantu baingi abarukwera n'abarukwiragura baitwa, ebintu byabu baabisaakura, abakazi abamu baabahamba, nahabweki buli Mujungu yatandika kwiruka n'ebike ebi arukusobora kuruga omu runyota oru. Omu mbuga zoona ezirukutaana na Congo, nka Fort Portal, Kabale, Arua, abantu baasiibaga nibasunga motoka z'abasuuhuuki abarukuraba omu mbuga ezi nibagenda nambere baarugire Bulaya rundi handi nambere hakaba hali obusinge. Fort Portal bakataho enkambi nkooto y'okugoonywamu abasuuhuuki okurukukira obwingi kukabaho omu Julai, 1960. 4 Ha kiro kya Julai 28, omusaija Omubirigi n'abaana be babiri n'amukazi we n'ebyabu bakairuka Congo, na motoka yaabu eya Ceevu enkooto, eya siteringi y'obumoso, baija bayambukira ha rutindo rwa Isasa ha mutaano gwa Toro na Congo ha kicweka ekiheriire Ankole. Bakaraba omu Nasonolo Paaka niryo isungiro lyebisoro, baija bati na Kasese, baahika Fort Portal mu kairirizi baabaserurra obubyamo, baaraaraho kabiri, nyenkya eyakabiri bakaba bali b'okwimukya ha saaha nka ina rundi ina n'ekicweka kugenda Kampala nuho barugirre nibahurruka kugarukayo Bubirigi habaarugire, okuhikya akajaagarro rundi obu kaliculera Congo. Ha saaha isatu n'ekicweka bakaimukya okuruga omu ngoonyo yaabu Bbooma, Fort Portal, obu baamazire okuhingisa faranga zaabu omu Offiisi ya Diisi, baasirimuka bayambuka nseeri, baagurayo ebi bakaba nibeetagayo, baagaruka baayambuka Mpanga baija ha katale ha bomba ya peteroli eya Uganda Kampuni, baijuza motoka yaabu amagita n'agandi agokwerinza baagata omu galani za sipeya. Obu bakaba batakaimukize baabanza baagenda na motoka yaabu baagyemereza ha Posita Ofiisi eroleriire Kabarole, omusaija Omubirigi ow'emyaka nka amakumi ana, ajwaire empale ngufu erukwera n'esaati erukwera, na sokisi ezirukwera n'enkaaito za kikuuzi ataire memba sikaafu y'obugondogondo omu bikya, aruga omu motoka asigamu ebisumuruzo byayo nibirengiija. Omukazi owaakaba ajwaire sikaati n'akasaati eruguru, ataire ekitambara ha mutwe akibohire hansi y'akaleju, na uwe akingura orwigi ha mukono gw'obulyo ogwa siteringi, aturuka n'ensahu ye erukwiragura emuli omu ngaro. Ngira omujungukati n'ensahu ye basisana Mpwerwa na Kyakonere. Ahonaaho bahara baabu babiri ow'emyaka ikumi n'esatu n'owemyaka ikumi na gumu nabo baturuka nibairuka baacwanganiza enguudo baagenda omu posita nibakurata abazaire baabu. Obwisiki bwombi bukaba bubohiire isoke lyabwo ery'ezaabu enyuma n'akahuuzo akarukunanata. Ha kiro eki kyonka eki bakaba nibaija kwimukizaho, Pita Kalyaki akaba aimukire karaho, yanaaba, yajwara, yalya ekyanyenkya kye yaraga Abwoli owanyina yageda omu rubuga ha saaha isatu, karaho okukira bwona. Obwire bwali burungi, nkooku buba bwona omu kwezi kwa Julai, kyali kyanda. Izooba likaba liturukire kara, enguudo ezitarumu kolasi ecuucu ekaba eri y'okumara abantu motoka obu yarabahoga niiruka muno. Kalyaki arubata naayetwara aruga Bukwali, araba ha irwarro lya Medikoro ahika ha rutindo rwa Mpanga orwa haihi n'akatale, obu akaba naahika ho ati pamparana na motoka y'Omubirigi neeyambuka, nibagya ha maduuka, Kalyaki asisana arukwecuramu, akubuka okwetegeregeza kurungi arora ati motoka egi neesisanira kimu motoka ya mukama we ou akaba naakorra Kenya, Ceevu y'erangi ibiri, siteeringi ha moso, enyuma enyina amapapa nk'enyonyi, agireka arubata agenda Obu yahikire ha katale nambere baguliza amagita ga peteroli yasangaho munywani we baayemerra okubaza, bakaba bakyali aho egarukire motoka y'Omubirigi, eyemerra ha bomba ya peteroli, hanu Kalyakiayongeera kugirora n'okugyetegereza, asanga neesisanira kimu omu buli kintu n'eri ei yamazire emyezi mukaaga naabinga Kenya. Bagitamu amagita ijura, bata n'omu bugalani agandi ag'okwerinza. Kalyaki obu yamazire kubaza na mutaahi we yakwata omuhanda gwe yarubata naatembatemba eruguru, ahingura Uganda Kampuni, ahika ha Posita Ofiisi. Obu akaba naasa okuhinguraho ati akaija kubona Cevu y'Omubirigi izire, omusaija agihindura agyemereza etunuliire ifo, Kalyaki ayemerra okwongera okwetegereza motoka egi erukusisanira kimu n'eri ei yabingaga. Arolerra omusaija n'omukazi n'abaana nibarugamu nibagenda omu Posita. Arora ekindi eki yatekeriize okuba ky'obudoma ha rubaju rw'Omubirigi owaakaba naabinga nukwo kuruga mu motoka akasigamu ebisumuruzo. Kalyaki akahurra akakizi kagira kati kutu, akaija kubona nasisana nk'arukutuutuka kunu taine eki akozire ky'amaani. Ateera eriiso limu omu Posita asanga ababirigi boona bahweriremu, akwata ha nkufira ye eyongera kumuswekerra ha maiso arubata naayanguhiriza araba enyuma ya motoka agenda ha mukono gwayo ogw'emoso, akingura orwigi rwayo aikarra omu ntebe ya dereeva, ahindura ekisumuruzo kunu naalekera ekiziiza, agita omu giya agigambisa ebinyanyindo naahindura koona yaha katale naakwata orwa kolasi orwa Kampala. Sipiidi eri omu nkaaga eri omu nsanju, eri omu kinana omu dakiika nka itaano zonka akaba ali omu masamba g'omu Kimara, omu zindi itaano ezakurasireho akaba aturukire ekibira kya Hiima, naagamba omu mutima gwe ati: \"Busaho motoka erukukira Ceevu oburungi.\" Ha sipiidi enu ei akaba naagenderaho akeesanga ali Kyenjojo omu mwanya gwekicweka ky'esaaha. Boona Kalyaki abayarabahoga omu Ceevu baasigaraga nibahungya okutu, embeho yonka erukuruga ha motoka yasisanaga nk'eyokubanaga, kandi akacucuucu omu ruguudo orutali rwa kolasi kaasisanaga ekiho omuntu haatasobora kurabya maiso. Abamu baasigaraga nibeekaguza bati: \"Omusaija naahambya ki eki nyakumusigire, kayatwisa ecuucu?' 5 Ha Posita omwisiki omuto muhara w'Omubirigi nuwe yabandize okuturuka obu yahikire omu mulyago yarora nambere motoka bagisigire eyemeriire, yabona etaroho yakubuka bwango okugambira ise ati: \"Taata motoka yaitu keetaroho hatwagisiga!\" Nandi ise ati: \"Teroho? Egiiraaha?\" Nandi nyina ati: \"Leka kutubiihabiiha Nandi omwana ati: \"Nga maama motoka teroho kwo, ija orole.\" Boona baija, okurora baasanga motoka eri hwegere! Omusaija acwekwa enkizi airuka ayemerra nambere motoka ekaba eri arora kunu na kuli, alengaho kukaguza abantu, balema kumwetegereza habwokuba bakaba batarukwetegereza Rubirigi airuka bwago agaruka omu Posita, abagambira n'enkizi yona naimukya n'emikono, balema kumwetegereza baturuka na uwe aheeru. Abamu bagira bati: \"Obwolyaho asigire atagitairemu kiziiza yatandika okutenterra yagenda ifo, hati eraba eri Mpanga omu maizi, rundi omu kibira ha katale.\" Omu airuka kurorayo asanga busayo kantu. Ondi akaguza abakaba beemerireho ati: \"Boojo timwabona omuntu naihaho motoka naagitwara?' Baahakana, abamu abakaba bamuboine beegambira omunda yaabu ngu: \"Ebya Kijungu totaama torabukya, obu ogira ekiwanagaho basiiba bakwemeriize okuha obwakaiso.\" Abandi bakaguza bati: \"Baitu ebisumuruzo byabo biikaire biri nkaha?\". Okugarukamu ngu: \"Aikaire akisigire omu motoka. Baitu Ee, Uganda agyesere Congo. Kabakibone bagenzi baitu bakababonesa enaku nyingi. Omubirigi eki yayegiraga Congo aho, kyali kyamahano! Yayegiraga saliga-oti rundi Ruhanga arugire omu Iguru! Dora ebisoke by'omukazi! Egi motoka Omuganda obu araba agigwireho teri munu, obu aligirirwa kya bansangano orukanga rwayo nurwo rwona-Ebyayo byona balisanga babisosongoroiremu.\" Omubirigi omusaija agira ati: \"Tugende omwa Diisi tubaze na uwe nuwe arukusobora kwetegerea Orufaransa\" Arubata okutembatemba okugenda Bbooma omu ofiisi ya Diisi, n'omukazi n'abaana bamuli enyuma. Omu kasumi kanu abantu ab'omu muhanda n'omu katale bakaba barangiirwe nkooku motoka y'Omubirigi ebuzire n'akarango omu kaanya kake akaamazire omu posita. Ekitebe kikaba kitandikire okugoma ha posita; n'ekindi okumuhondera naatembatemba eruguru. Omuntu omu owakaba ayemeriire ha Uganda Kampuni akahulirwa naagamba ati: \"Nyowe narora motoka ey'erangiibirineesirimuka omu ruguudo oru orwa Kampala erumu omuntu omu, niiruka muno. Dereeva tiimwetegerize baitu aikaire ajwaire enkufura, ataireho n'ebigarubindi ebirukwiragura ha maiso.\" Omubirigi omwa Diisi akasoborra byona ebi amubaireho omu Rufaransa Diisi oru akaba naayetegereza. Diisi na uwe nukwo kwimukya esimu kubaza n'aba Poliisi n'okubaragira bakole kyona eki barukusobora okulengaho okuzoora motoka egi enyakwibirwe. Binu byona habaabirabiiremu Kalyaki akaba naayerengya Kyenjojo. Obuyahikire Kihuura yagira ati tikiri ky'amagezi okweyongera okugenda omumaiso ha ruguudo rwa Kampala habwokuba esimu neesobora kumubanzayo naasanga bamwetegekere, nukwo kuheta naarora ogwa Kisojo, ati na Kitagweta nukwo aigukire Kahunge, Kibaale. Obu yamazire kukubuka ati yamanya ati: \"Akasumi k'akabi hati kahoireho, busaho arukwija kundondeza omu kaguudo ka harubaju kunu\". Nahabweki obu yamazire kugenda kuhingura Kisojo na Rwaitengya yakubura motoka ye omu kihanda ky'ente ekirukutembatemba ha kasozi, yatandika okurora ebikaba biri omu motoka. Omu sanduuko y'enyuma eya motoka akasanga haliyo sutukeesi ezirumu engoye zaabu boona. Enyuma y'entebe yasanga haliyo eby'okulya omu mikebe n'omu pakiti' omu busanduuko bw'omu maiso ya motoka yasangamu basitoora n'ebikonjonjo bya sente eza faranga, n'eza Uganda. Hakaba harumu na kamera, n'obuntuntu abajungu obu bagenda nabwo. Yaihayo eby'okulya yalya, yasumurra eby'okunywa yanywa. Omu kicweka kinu nkooku abantu batamanyire kwikara nibarora motoka, obu bahuliire motoka yaija yayemerra, kandi yasisana erukukubuka kuruga omu muhanda, abaana n'abakuru baatandika okwija okurora ekinyakuroho. Kalyaki obu yababoine yayesisanirizakimunk'omunyaihangaatarukusobora n'okwetegereza ebi barukubaza. Abarukumanya Oruswahiri baamulengaho baalemwa, ab'Orutooro n'Orunyoro bakaba balengereho kubaza na uwe yabanjarra engaro, okuhikya obu yataahire omu motoka ye, yagitwara ekinyumanyuma yagigarra omu nguudo, yayeyongera okugenda omu maiso yabinga naayegonza omu ruguudo orufunzire baitu hansi rurungi, yayambuka ekisaaru Mbuuza, yahika Rubona ha Itwale, ali Rwebihoiho, ngugwo naatenterra Igomborra lya Nkoma, yayambuka Mpanga yafumukira Kahunge eyali embuga y'Owiisaza Sekibobo, Kibaale. Ebicweka ebi akaba abimanyire yarabamuga obundi n'obundi obu akaba ali omu mulimo gwe ogw'okubanza ogw'okuguza segereeti. Obuyahikire aho Kahunge yagihindura Maguruana naagiroza obumoso, akaba naayetwara, kyonka naayekenga, baitu nabwo omu mwanya muke guti akaba ahikire ira Kamwenge yacwanganiza oruguudo rw'egaali y'omwika yahika ha buduuka bwa Kamwenge, kyonka tiyayemerraho, yagenda omu maiso. Omu mwanya gwa mairo nka ibiri zonka yahika ha ntangatangano y'enguudo ibiri orumu orurukuraba Kiburara, Ankole, nambere abakozi ba Relwe bakaba bataire enkambi yaabu enkooto, n'orundi orurukuraba Kitagwenda Tooro, kyonka zombi niziigu ira banda omu Ankole, yakomaho okuraba Kiburara. Oku akasanga oruguudo ruli rurungi n'eby'okurora bingi. Yayehinguliriza yahika Ibanda. Ibanda kabuga karungi akanyina amaduuka gaako nibagulizaaho na peteroli, haroho embuga y'Isaza, Ekelezia n'Ekanisa n'amasomero. Akabuga keehinguliriziibwe busozi oburungi obunyakumanyirwe obwa Ankole n'emisiri ey'omwani enyakulimirwe kurungi, n'engonjo z'ebitooke ebirukwinaina; byombi ebirukwoleka obukozi bw'abantu abanyakwikara omu Isaza eri. Hanu akaba naasemerra kwekaguza haaratoma, kugenda bukizi bw'aifo akeeyongerayo omu bukama bwa bukama bwa Ankole akafumukira Mbarara mairo ana na itaano, hanyuma akarugirra aho akagenda Masaka omu Buganda rundi Kabale omu Kigezi, rundi kurugirra aho Mbarara akaraba Bunyaruguru akambukira Kazinga akahika katwe, rundi akaraba Kasese akagaruka Fort Portal. Ekindi ekikaba kimuli omu maiso nukwo kurora bukizi bw'eruguru akakwat ogwa Kitagwenda akagaruka omu Tooro, naaraba omu kiguudo ekibi eky'ezigooro n'ebikungulikunguli kwija kufumukira Kamwenge. Yakomaho kugaruka omu bukama bwa Tooro. Amagita akaba ainago, akeerorra n'amaiso ge omubirigi naijuza motoka kandi obu yasumurwire enyuma akasanga ag'okwerinza nago galiyo. Eby'okulya n'eby'okunywa akaba aina byo omu motoka, n'ebikonjonjo by'ensimbi bikaba bimuli omu busanduuko bw'omu maiso. Omu kulengerra akaba yakairuka mairo kikumi yacwamu okugaruka okwijuza motoka ye amagita. Yagura galani ezindi mukaaga eza peteroli yazitamu yaijura. Yakozesaaga Oruswahiri rwonka omu kubaza, kandi ebigarubindi bye ebirukwiragura atabiihe ha nyindo akasumi koona akayamazire ayemeriireho Ibanda. Obu yamazire kusasurra amagita omu maiso g'akabbiina k'abantu abaali batandikire okugoma okurora omusigazi enyamibwa anyakuli omu muserebende gwa motoka wenka ati, yagiha omurro naagiroza ogwa Kitagwenda, yaraba ha ntuumo y'amabaale enyakwimukire muno ey'ekiijukyo kya Goroti Rukiramikeeka, Omujungu ou bazinziire ha mutaano gwa Ankole na Tooro omu mwaka 1905, yahika ha Itendekero ly'abeegesa erya Ibanda erinyakwombekerwe kurungi hansi y'akasozi. Obu yarugire aho yasirimuka okuhikya agurukire omutaano gwa Tooro na Ankole haihi n'Egomborora ya Kiceece, yaraba ha buduuka bwa Kaabujogera, yatenterra nk'owakaba amalirire kugaruka Kabarole kiro eki kyonka, baitu omu mutwe gwe hakaba harumu ebiteekerezo bindi habwokuba obu akaba yakagendaho mairo asatu kuruga Ibanda, yatandika okugenda mpora mpora naarora orubaju n'orubaju, okuhikya obu yahikire ha mumugongo Rwebigemeko yayemereza motoka ha muhanda rubaju. 6 Motoka ya Kalyaki ekarumisa kwemerra eti uwe yagirugamu, yagenda bwango yatemba empike yalengera n'ambere amaiso ge gakaba nigasobora okurora okugarukira. Yatemburuka yayeyongera naarubata n'ebigere yagenda omu maiso yasanga empike endi yagitemba, nabwo yarora kunu na kunu. Yaruga ha mpike yarubata yagaruka ha motoka, yagyehinguliriza yainama yarora emipira y'enyuma yasanga eri kurungi, yasisana arukwesumba ey'omu maiso nayo yagirora yabona yona tiina kabi. Yakora omu nsahu ye ey'enyuma y'empale yaihamu omukebe gwa segerete, yaihamu sigara yagiteerateera ha mukebe orubaju n'orubaju, yagita ha munwa. Yakora omunsahu ye eya ha nyugunyu yaihamu akooma akakolereza etaaba yakakwata ha mbasuko yako, omurro gwayaka, yabakiriza etaaba ye omukono ogumu gugisangiriire omuyaga. Yakwata akooma yakagarra omu nsahu hakaarugire. Hanyuma y'okwemerraho akaanya kake aheeru yagaruka omu motoka. Ha mugongo gunu Rwebigemeko ogukaba gwaliriire kurungigurohoemburaran'obunyansibuke buke n'emiti eyenaganagire ha mukono gw'obumoso ogw'oruguudo, Kalyaki akahikaho esaaha nka ikumi n'emu za rwebagyo. Kikaba kisiibiire kimu kiri kiro ky'omusana gwa Kasambura omu Julai. Iguru likaba liijwire orunombe otarukusobora kurorra kimu hara muno. Obunyonyi omu mabeho ago aga rwebagyo bukaba nibutiitiira, akayaga kakaba nikateera mpora nikainamya emburara n'obunyansi obuke nibugaruka nibuinamuuka oti rundi nibiramya mugole wabyo Muyaga. Ekiikaro kyali ky'akarungu. Enyamaiswa enkooto nk'embogo, n'enjojo omu nuho zaaliiraga. Abagenzi ab'ebigere nab'obugaali bakaba balekere okugenda omu kicweka eki ha saaha egi, nahabweki hakaba hataliyo muhwe gwa muntu. Omu mbanda y'omugongo ogu omurungi Rwebigemeko Kalyaki nuho yakubwire motoka ye naagiroza, yabinga mpora n'obwegendereza omu kisaka naalengaho kwetantara empike, n'amabaale agakunanaire n'ebiinaina. Akaba yakagendaho entambu nka kikumi n'ataano, yayemerra yaraaza motoka, yaihamu ebisumuruzo. Kinu akaba akikwatiire kimu kyamutaaha omu nono, tiyarugaga omu motoka akasigamu ebisumuruzo byayo. Agenda acwa ekitaagi ky'omuti ekiroho amasanju n'aamababi maingi, agarukayo naaraba nambere engata za motoka zirabire nubwo abuze obusinde. Agenda naakora ati okuhikya ahikiire kimu ha yakubukiire; na motoka heekaba eyemeriire arabyaho ekisingolezo kye. Agumiza kimu ati busaho muntu arukusobora kwema omu nguudo akamanyirra ati aho harabireho motoka yagenda omu kisaka. Agaruka akwata omuhanda gwe arubata ahika ha motoka agitaahamu aimukya, ayeyongera okugenda omu maiso. Hanyuma y'ekicweka kya mairo naagenda ati omu Iswa ly'aha mugongo Rwebigemeko akahika nambere yasangire akasirimuko, ifo haliyo akahanga yayemerra yarora orubaju n'orubaju yasanga hagwereriire, yakwata ha mukono gw'emoso yasirimuka yahika omu keeya akarungi, akakaba kasiikiriziibwe ekicweka ky'omugongo eki ekyali kiimukire. Yayemereza Ceevu omu keeya ako, etarukusobora kurorwa omuntu wena orubaju n'orubaju. Enyuma enguudo ekaba esigaire hara. Omu maiso, orubaju n'orubaju lyali irungu lisa. Omu kaikaro kanu aka ha rubaju nambere hatali toko na bwogo hagati y'enyamaiswa z'omu kisaka, omu nju y'enyamuziga ina, nuho Pita Kalyaki yataire engoonyo ye okumara ebiro bisatu n'emisana ebiri. Ebyokulya akaba ainabyo, eby'okunywa bikaba biroho, etaara omunda ya motoka werekere, kandi rediyo okumumanyisa ebirukufa aheeru otagamba. Akaba atarukutiina bisoro ekiro, akamanya at kakuba aikara omunda ya motoka naaba ataine kabi, kakuba enyamaiswa imuboyera, naasobora kutaho etaara enkooto rundi naayakya motoka naagihuumisa muno niziiruka. Habw'okwerinda, obwire obu bwaizire yarora empapura zamakuru yazita omu birahuli by'amadirisa ga motoka, nukwo omuntu wena kakuba asangwa aine haali aleke kusikirizibwa ekyererezi ky'etaara. Kalyaki obu yamazire kulya n'okunywa kurungi, n'okuhuliriza amakuru agarukufa aheeru, obu n'ag'okubura kwa motoka y'omubirigi gatabuziremu yanywa akataaba ke, hanyuma yayesagasagira kurungi omu ntebe z'enyuma nkooku akaba amanyire okukora obu akaba naabinga mukama we Burawuni, yaihayo ka basitoora akayasangire omu kasanduuko k'omu maiso ya motoka yakeyiriza haihi, yabyama okugwijagira atarukutiina. Omuka y'owabu Bukwali Violeti Nyakaisiki owanyina akaikara agataire omu nkiro omu busumi obu amanyire Kalyaki haakira kugarukiraho. Obuyaboine yahikya esaaha ibiri z'ekiro atakagarukire yagira ati: \"Boojo Kalyaki onu abaire ki katairirirwa aheeru, kandi ekindi tangambiire oku arukugenda okuraarayo. Boojo bamwetiire omulimo hara n'orubuga nuho agiire?\" Akaana aka akaba ainako omu nju kaamugira kati: \"Rundi agiire omu Ihani omba Apuuli (Kairungu)\" Nyakaisiki nubwo agira ati: \"Itwe katwihule tulye, ebye turabimwahurra\". Baihura baalya, ha saaha nka isatu baakingira kimu baatemba baabyama. Omu rubuga abantu bakahuura ngu motoka y'Omubirigi omusuhuuki ibirwe, baitu busaho n'omu akaba aine akateekerezo koona ngu Kalyaki nuwe agisomboire. Abamu baatekerezaaga ngu Baganda nubo bagiherraniize baagitwara, nubo bahulirwa nibakora ebintu by'omulingo nk'ogu. Kyonka abantu boona bakaba nibahunirizibwa obumanzi bw'ogu ayagitwaire okutatiina okugiiha omu maiso ga ba Poliisi n'aga mukama wayo omu ihangwe peregecu, n'enguudo zoona ziijwire abantu. Ha rubaju orumu omuntu naasobora kwekaguza ati: \"Boojo Kalyaki ogu akagenderra ki okutwara motoka y'omusaija ogu?\" Musuma runkuunku owa motoka? Na buli obu bamukwasire baitu yagusinga akaba abirumu kwo eby'okwiba motoka? Rundi nikisoboka kuba ngu akaba ayetamirwe kwikara aho kwonka emyezi haihi nkena yoona ataine eki arukukora, kunu nuwe omuntu ou akaba amanyiire okukora akasumi koona? Nikisoboka ngu rundi Kalyaki akaba azairwe n'omwoyo gw'okwefuma baitu habw'okuburwa eby'okwefumamu ebirungi, yamara geefuma omu kutwara motoka y'ondi, ayefume omubizibu by'okuhambibwa ihe lyona erya ba Poliisi, arabe omu bizibu by'okusobora kubeetebera, n'okubeesereka kumara Sabbiiti yoona rundi ebiro bingi, rundi hanyuma kakuba bamukwata atongane nabo abasinge. Abantu abandi eki kyonka nikisobora kumukoza ekikorwa nk'eki Kalyaki eki yakozire! \"Boojo ekindi Kalyaki onu akagenderra kwoleka Omubirigi oli nkooku ali mudoma, kwimuka mu motoka akagisigamu ebisumuruzo byayo ebigyakya kunu ali omu rubuga hagati ati \"Kankwegese oyege kutanagirizaga ebintu byawe n'okutwara abantu omu kwohebwa?\" Nandi boojo si Kalyaki onu habw'okumanyiira kubinga motoka kandi hanyuma akabona motoka ei erukusisanira kimu n'eri ei yamazire emyezi mukaaga naabinga eri nk'eye habwe nikyo kyamwoheze. Ekindi rundi akagira ati: \"Ababirigi, na Nyowe kambabonabonese mbaiheho motoka yabu egi emitima ebaharale, basisane abanyakwirukiire enjura omu rufunjo\". Habwokuba haroho abarukwiragura baingi abaagiraga abasuhuuki Ababirigi abo kubi habw'obulyo obu. Haroho n'ondi ou baitiire Busongora. Binu byona by'okuteebereza kwonka. Omusuma rundi omusomboozi wenka nuwe arukusobora manyeki okugambira omuntu ekimwibisa. Katunihire tuti Kalyaki alisobora ira kutugambira eki amutwaize motoka y'omusaija ogu yasiga mukazi we n'abaana be bali omu rwangaanga. 8 Omu ntebe za motoka enyuma Kalyaki akarumisa kuta omutwe hansi ati oturo twamutwara yagwijagira nkanyakuli omuka. Akaimukya omutwe emamba emazirre ira n'okusara, n'obunyonyi nibutiitiira; baitu akaba atarukusobora kurora aheeru habw'oruho orukaba rukwasire ha birahuli bya motoka yayegorra emikono n'amaguru, yayeyamura, hanyuma yayeimukyaho ekicweka yagorra omukono gwe omu maiso ga motoka yanyoora ibona lya rediyo yatandika okuzina yagaruka omu kaikoroke, yabyama amaraka agarukuhehera ag'okuzina nigamucuncubiza, yahetera ataine ekirukumutuntunza omu maiso. Omu mwanya gw'esaaha nka isatu n'esonooki emazire okutuuruka kurungi, Kalyaki yagira ati: \"Kanyimuke ndole eby'aheeru\" Yaimuka yaturuka aheeru yamagamaga kunu na kuli tiyahulizayo muhwe gwa muntu noobu kwakuba okurora orusaka nurwetengeesa nka nambere hali omuntu arukumulinguza, tiyamubona, kyonka nasisa akeebwa okurora haiguru; yagaruka ha motoka yasumurra n'orwigi orundi orw'omu maiso yagira ati \"Kanyiheyo ekyanyenkya kyange ndye\" Nyinabwenge Omubirigi nk'arukutwara abaana n'omusaija weena, akaba ayeboheriire kurungi, ti nyama z'omu mikebe, ti migati, ti bisikiti, ti byenju, ti mahuli gacumbire, ti nyanya mbisi, ti bbata namaizi, ti caai omu fulasika, ti mata g'omu mikebe. Deru ndagamba kiha ndeke kiha. Ebi byona bikaba biri aho omu maiso ga Kalyaki. Nahabweki akaba atarukujura kintu, yayegomboza eki arukwenda kulya yaikarra yalya. Obu yamazire okulya, omu mwanya gw'esaaha nka ina aho, yateekereza nkooku arayemaramara ekiro eki ekyali Kyamukaaga. Kurugirra omu kuranga okuyahuliriize ha rediyo akamanya ati busaho n'omu akaba amanyire ayaibire motoka y'Omubirigi, kandi bakaba nibasisana abatamanyire na rugiiba hayagitomeseze, nahabw'eki Kalyaki yamalirra ati kakuba arubata n'ebigere akagenda omu kyaro rundi omu maka, kakuba gasangwa gali haihi, busaho asobora kumumanyirra rundi kumutekerezaamu ekintu. Yaboha motoka yoona ebisumuruzo yabita omu nsahu y'empale eya ha kibunu, yaimukya okugenda okurora ensi eyekaba emwehinguliriize. Akaba naasisana nk'owataine kiteekerezo ky'okurugaho bwango. Habw'okwijuka orufumo rw'Abasoga ngu \"Omugendero gumu gukaisa wa mbeba\" atarabe ogwamuleesere akagenda naataliriza harubaju orundi baitu yagya yafumukira omu nguudo, entambu nka bikumi bisatu kuruga hayakubukiire naagya hayaraire. Kyonka obu yagendaga obu atakaigukire omu muhanda, akahunirra kurora ebisinde bihyaka n'obusa bw'embogo n'enjojo obu zirairege zinagire kiro eki. Isoke lyabanza okumuruga ha mutwe baitu yayegumya yagenda. Naasisana omu kasumi kanu koona nk'owakaba ayeteekaniize okwemera ekirakaija kyona. Yarubata mairo nka ibiri omu nguudo atakaboine muntu okuhikya obuyahikireho 'abasaramudo' abakaba nibalima enguudo, yabakaguza nambere asobora kusanga obuduuka rundi haasobora okulindira bbaasi, baamuragirra mairo nka itaano omumaiso. Yagira ati: \"Kandubate ngende ndole ebi nyakuli oku, kandi noobu ndagaruka omu ngoonyo niinyija kugasayo ki?\" Yarubata naayetwara, obu yagenzireho ekicweka kya mairo yahika ha nkambi 'yabasaramudo' abayarabireho. Hanyuma y'omwanya, nubwo yahikire ha buduuka yaguraho segereeti, yayekagulirisa ebya bbaasi, yagaruka yakwata omuhanda gwe naatoma ogumuleesere. Omu muhanda yagaruka yatangaana bali abasaija 'abasaramudo' nibainuka, baamugira bati: \"Kuta kawagarukira omu muhanda?\" Nandi Kalyaki ati: \"Nasanga bbaasi yansiga, kandi nkooku nyenkya eri Sabiitti nagira nti kangarukeyo nambere ndairege\". Abasaramudo \"Iwe orugiriraha?\" Kalyaki. 'Ndairege kuli ohingwire enkambi ya Piida.\" 'Omusaramudo' omu akubukira mutaahi we amugira ati: \"Weewe naasisa arairege Rwendahi.\" Nandi bo bati, \"Enu nsi y'akarungu n'enyamaiswa obundi zicwanganiza musana, orubate noojwambura.\" Ebi byona Kalyaki akaba abyeroliire. Yarubata naajwamburamu kake, baitu naamanya ati obwire bukyali buto tihasobora kubayo kabi, kandi akaba naagya haihi okukira okuyababihabiihire. Ha yagarukiire omu ngonyo ye esaaha zikaba ziri omu mwenda, akaba ajwahire, aine iroho naayegomba kunagira rugondo. Yasumurra motoka bwango, yahikira ha cupa y'emicunguwa yagisumurra yata omu gilasi, yatamu n'amaizi yakubisa yasumurra n'ebyokulya ebindi yalya. Kalyaki akaba anyina esaaha nka isatu rundi ina obwire butakaizire n'omwirima gukasweka ensi, yayongera kuteekereza eki arakora kwemaramara. Akaba ataine bitabu by'okusoma; obutabutabu obwali buli omu motoka bukaba buli omu Rufaransa oru akaba atarukumanya. Yagira ati kandubate omu nsaka omu ndole ekindaazooramu. Empiira omu kicweka kinu zikaba zitakamaliireho kimu ensi yoona, nahabweki ekicweka kinu eki akaba arumu kikaba kitakahiire. Obu yagenzireho omumaiso yasangayo ebiragi. Ebiragi nkooku obimanyire bigira amababi aganyakwine nk'amakamba obu ogaigata okagateeraniza hamu gakwatana. Abaana babizaanisa okukora enkufira. Obu yabiboine, yaijuka ebiro byomu buto bwe n'okubaabizaanisaaga okwihamu enkufira. Yatandika okubinoga. Yasorooza omuganda mukooto, yabitwara ha ngoonyo ye. Yalima akaina omu itaka akarukwingana nk'ekufira ye, yatandika okugenda nabyalirirra hansi n'omu mbaju okuhikya obu yahikize ha mugoma, yakora enkufira ya helemeti. Obu yagimazire yagiiha omu ibumbiro lyayo yagyeta hamutwe n'omuhimbo nkogw'omwana w'emyaka munaana rundi mwenda hanyuma y'okukora ekikorwa nk'eki. Obwire obu bukaba bwasa okuteerana, Kalyaki yagira ati Kantaahe omu motoka, nduge aheeru ntaija kusangwaho \"Boojo mwakona.\" Enkufira ye yagita hamotoka eruguru nuho kuraara. Obu yahikire omu motoka yataho rediyo yamuzinira. Obusumi bw'amakuru obu bwahikire yamuha agarukufa aheeru. Yasumurra eby'okulya yalya ekiihuro kye eky'ekiro, yayesagasagira kurungi, hanyuma y'okwigaliriza okuhweza kw'omu madirisa, yaikaraho naahuliriza rediyo ye okuhikya obu yahuliire oturo twaija. Yagiraza yayesweka okugwijagira. Kalyaki hanu ha kiro kye kinu ekyakabiri omu rusaka atagwijagire kurungi muno nk'ekiro ekyabandize, habwokuba ekiro obwire bukaba bwahika omu itumbi lya kahogo aho, akasisimurwa amaraka nk'ag'enyamaiswa enkooto nizirubata omu kisaka nizikooba, yaimukya omutwe mpora mpora yahuliriza tiyahurra kantu, yamara edakiika zindi nka ikumi na itaano yagaruka yahurra ebintu nibifaakuuza nibisisana ebirukwirra nambere akaba ali. Hanyuma y'ebi yahurra byatandika okukatura obunyansi nibirya nkooku ente ziba nizirya omu kisaka, yayeyongera okwimukya omutwe n'okuhuliriza kurungi naarorra n'omu birañuli bya motoka ye. Akaija kurora ki embogo ibiri nizirya, kandi nizirya niziija enkiro ei akaba arumu omu motoka. Omu kasumi kanu omuntu anyakuli entambu ikumi kuruga nambere akaba ali akubaire naasobora kuhurra omutima gwe niguteera kandi niguteera bwango, na uwe ekiteekerezo nk'eki obu kyamwiziremu ati rundi omutima gwe nigutoka muno yayekwataho, kunu akatuutu kakaba katandikire okumwija omu maiso. Yateekereza ati embogo ezi nizisobora kwija niziteera ebirahuli bya motoka nizibyata nizimukora kubi. Hanyuma nubwo yaijukire nkooku anyina akabasitoora ha musago gwe, yakaihayo yakakwata, baitu kandi yagira ati nabwo katakolerwe ebisoro nk'embogo, kookurasa ekisoro 'muntu'. Embogo zayeyongera okwija nizirya nizirra haihi na motoka ya Kalyaki. Hati Kalyaki akaba atandikire okutukumira weena. Obu akaba akiri omu butiini obu, embogo emu yaimukya amaiso gaayo yarora eki ekaba etakarozire noobukwakuba okukaga omu kasumi ako koona, niyo motoka, yayekanga yajumira nangenziyayo nayo yagigarukamu, ahonaaho zairuka zaagarukaho enyuma kake zaayemerra zitunuliire motoka; hanyuma zaagira ziti kuu, zaataahira ekisaka. Obutiini butamuhwemu, akasisana nka arukweyongera okuba omu kabi. Yakwatwa okuseesa bwango, yahurra naagonza n'okugenda omu kibuga oti rundi anywire ekisabiko; baitu kandi akaba atarukusobora kulengaho kukingura orwigi rwa motoka kugya aheeru. Ebigambo byamusobera. Obu hakaba haahinguraho omwanya gw'ekicweka ky'esaaha kuruga embogo ha zairukiire okugenda, kandi obusinge obu bukaba bwatandika okumera omu mutima gwa Kalyaki, akaijaki okuhurra ha rubaju orundi orw'engoonyo ye empisi mahiiha niiseka niikwekwemuka, yamanya ati nnu ziri hamutumbi, kandi akaba ahuliire ati empisi ngu zikira okugendera ha ntale nizirya amakomba gaazo, yayeihiramu ati nahabweki entale ziri haihi aho. Yagarukayo nambere akaba ali omu butiini. Leeru ekyaizire kumucwera kimu omutima nkinu: Obu empisi zikaba zaaculeeraho okuseka ziti akaija okuhurra ha mukuungu ogukaba guli eruguru ya motoka ye ebisoro ebindi nibyehyahyanirizaho, nibisisana ebirukumiisa itaka n'obuunyansi ha rusu rwa motoka. Yamanya ati entale ziri ezirurugire nambere empisi zirukusekera nizo ziri hanu, ziizire kunyehuuga. Omu kasumi kanu akaba ahikire ahazibu muno, obu yateekerezaaga okwakya etaara ngu enyamaiswa zirole ekyererezi, rundi ziiruke zigende atiina agira ati obwolyaho enyamaiswa niziija kumurorra kimu ziije, kandi akaba naatina okwehyahyaniza n'okugambisa ebintu kuruga omu ntebe y'enyuma kugenda omu y'omu masio nambere etaara ziri! Omu kuteebereza kwe, ekiikaro kyona kikaba kiijwire enyamaiswa embaju zoona, kandi zoona zimuhangire abiri nizisisana ezirukugamba ziti \"Oizire ota kunu? Ogye ebiso ofe, ogye enyuma ofe!\" Kalyaki yaikara aho akangaraire yalindirra okufa nukwo kwona, hati akatuuyo akaali katandikire mpora mpora omu buso kakaba kamazire kurugwamu empiita erukutoonya omu maiso n'omu nkwaha n'omu bwoya bw'omukifuba oti rundi omuntu naaruga kwiruka aheeru omu kisana. Omu kulemesibwa, omu masu n'omu butiini obu bwoona nuho yangambiire nka arukubaza n'omuntu mutaahi we ati \"Ruhanga wange njuna.\" 9 Okuruga ha saaha eri ha kiro Kyakataano Kalyaki eki yatwaliremu motoka y'omusaija akaba atakateekeriize ha kikorwa kye. Akaba naasisana nkooku omuntu aturuka omuka akakwata motoka ye akagenda kuhuumura rundi okwebungira, akajwaha rundi akairirirwa obwire akagira ati kanyemerre hanu, ngoonye, mbyame ndigenda ijo. Ebyokulya byange mbibyo nyizire nabyo, ab'omuka nsigire nabaraga kurungi, tinyiina ou ndukurumya! Akaba ataine n'akateekerezo akarukugamba ngu motoka egi akagiiba kandi, ngu aho haali irungu wadudu, hasobora kubamu enyamaiswa ezisobora okumuseesira. Kyali ky'obulemeezi okumanyira kimu eki kaba kiri omu mutima gwe, okumara akasumi kanu koona. Baitu obu yamazire okugamba ebigambo binu ati, \"Ruhanga wange njuna\" haabaho okuhingisibwa ha bwomeezi bwe bwona. Yamanya ati tali wenka. Okubanza akahurra yahuumura omunda ye, omutimaogukaba nugumuteera pakupaku, gwagenda mpora, obutiini obu akaba ainabwo bwahwaho, empiita yaleka okwija yatandika n'okwehyahyaniza omu motoka ye. Yasisanira kimu nkaanyakuhimbire obulemeezi bwe bwona yabukwasa omuntu ondi okubumwetwekera... Yateera ekiikohi ati \"Ehuu.' Akaba azoire omuntu w'okunagira obujune bwe, obutiini bwe, n'okutuntura kwe kwona; yasisana nka arukugamba omunda ye ebigambo nka binu ati: \"Kambyame ngwijagire ntarukutiina, kasita iwe oroho noondinda.\" Kandi ekyamahatip nkinu: Kalyaki yagaruka yabyama byona? ebibaireho ebi byasigara enyuma byayeba. Nyenkya kya Sabbiiti hayaimukiize omutwe okurora aheeru ensonoki ekaba eturukire ira, n'obwire bukaba buli omu saaha nka isatu yakingura motoka yaturuka aheeru yasanga hoona haculiire haliyo obusinge okwihaho akayaga akakaba nikatengeesa obunyasi, n'ebisaka n'amataagi g'emiti. Obunyonyi bukaba nubuhurruuka nuburuga nkiro enu nubugya nkiro endi. Hansi muno omu binyansi ebihuka bikaba biri ha mitalibano yabyo amagezi g'omuntu ei gatarukusobora okukeenga. Enyamaiswa enkooto ezikaba niimutinisa ekiro atagaruke kuhurra muhwe gwazo. Kyonka obu yairiireyo nambere hakaba hali embogo, akarora ebikurugutiirro byazo, yasanga zinagireho n'obusa. Ha mukungu obu yagizire ati kaagende aroleyo akasanga ati ekiro abairege atarukuroota, kyonka habaireyoga-kwo enyamaiswa ezitaine bigere nk'ebyembogo n'ente baitu nk'ebyembwa n'enjangu. Yateebereza ati zaakusoboirekwo kuba ntale, mpisi, rundi ngo. Yagaruka ha motoka. Haruguru akaba anyina obusinge, baitu kuruga obu yasisiimukire omunda ye hakaba hatandikireyo obulemu. Akaba atandikire kwekaguza ati: \"Baitu obu hanu omu Iswa ninkora ki? Baitu obu hati mukama wa motoka enu bambi n'abaana be naateekereza ki? Boojo kakuba motoka enu ebaire eri yange omuntu akagintwaraho nkuhuliire nta kuli omunda? Hati obu Nyakaisiki omuka naagira ati ndaha? Boojo Ruhanga nuwe atumirege ebisoro okwija okunsaaliza habw'okutwara motoka etali yange?\" Hamu n'ebitekerezo nk'ebi ebikaba biimukize obulemu buhyaka omu mutima gwe yakingura motoka omu maiso yanyoora ibona lya rediyo, yaigukira ha by'okusaba, ekiro kinu nkooku kikaba kiri kya Sabbiti. Yasumurra ebyokulya bye okulya, kunu naahuliriza amaraka g'ebizina bya Ruhanga ebi akaba amanyire kurungi kuruga omu buto bwe. Akahurra nibasoma ekicweka eky'omwana ayazaahire. Kalyaki yahuliriza kurungi ebigambo ebi obu bakaba nibabisoma, n'ebi akaba naalya yabanza yabyegeka ha rubaju, obu baamazire okusoma ekicweka nubwo yagarukire okulya n'okunywa. Akasumi obu kaahikire ak'okutebeza, omukuru yagira ati: \"Bagenzi bange hati ningonza kubanza kubatebeza ha bigambo ebiinyakusomerwege omu kicweka ky'ebyahandikirwe nikyo ekyomwana ogu ayazaahire. Omurufumo oru harumu omusigazi ogu omurungi omuto, ayakukumbire ebye byona yagenda omu nsi ya hara, naatekereza ati aratungirayo okusemererwa baitu yasanga ngu ebye obu byamuhoireho n'okusemererwa okwali kuroho kwamuhwaho. Kyegira banywani baamurugaho, yasigara ali munaku, mujara, kandi mboijana. \"Omu kicweka ekyakabiri eky'orufumo oru nitusanga omusigazi hanyuma y'ebi byona nkooku yayegarukiremu. Okwegarukamu nikyoleka ha rubaju orundi okwerugamu, okubanza akaba ayerugiremu hati yayegarukamu. Hanyuma yamalirra ati kangaruke omuka omba Taata, omwa Isenyowe musabe anganyire eby'enyuma, anfole mwana buhyaka. Obu yahikire omuka ateijukye, akasanga omugurusi ayeteekaniize okumuganyira n'okumufoora omwana. Omutebezi yamalirra ati, ayazaahire, ayairukire omuka ya so omunsi munu rundi n'eya Isitwe ow'omu iguru, Iwe ayayerugiremu, ogaruke omuka.\" Kalyaki akahuliriza n'obwegendereza ebigambo byona ebi atebeziibwe. Omutebezi akasisana oti rundi akaba amumanyire akaba azaahire. Kalyaki yagira ati: \"Kyamananu nyowe ntaaha nyehoiremu, ntaaha nzahire ninsemerra nyegarukemu ngaruke omuka: Kalyaki yatandika okuteekereza ha bwomeezi bwe bwona, obu akaba ali omu Isomero noobu yarugiremu, n'ebyamubaireho n'ebirukumufaaho hati yamanya ati Ruhanga ataaha ayeteekanize okumujwahukirra. Yaijuka ebibairehoga ekiro, n'oku atungirege okuhuumura ahonaaho obu agambirege ati \"Ruhanga wange Njuna'. Yakingura orwigi rwa motoka naagamba ati: \"Ndaimuka ndagenda hali Isenyowe.\" Yakwata omuhanda gwe yagenda naarubatarubata omu kisaka ekimwehinguliriize, yagenda nambere empisi zirairege niisekera, yagenda hoona hoona atarukutiina akaba anyina obusinge obuhyaka omu mutima gwe. 10 Omu businge bunu obuhyaka obu akaba atungire Kalyaki yamalirra naakozesa ebigambo by'omu njiri ati: \"Ndaimuka ndaagenda omu Poliisi ndaagarrayo motoka enu, mbaaturre nkooku nkaba ngiibiire, mbagambire n'ebindi ebi nakozire ebi nkaba ninsemerra okutungira ekifubiro. Ruhanga wange onkonyere baleke okunkwata, kyonka nyehikyeyo nyenka\". Baitu nabwo Kalyaki akaba atarukwanguhiriza kugenderaho ekiro eki, akamalirra kuraara aho, omu irungu naayeyongera kuteekereza, nukwo nyenkya Kyabalaza azinduuke naagenda. Obutiini bukakaba bugendiire kimu habwokuba hati amanyire ati anyina Ise owaakaba anyina obusobozi hali uwe na ha bisoro. Ateekereza n'okuhandiika ebigambo bye ebi arakwasa omukuru wa Poliisi, obu araahikayo kandi rundi kakuba bamunagisa motoka ebi alisigara na byo akabihayo. Arora na sente zoona ezaali zisigaireho azita omu bbahaasa agita omu kasahu agijwara. Amakuru ha rediyo gakaba nigagamba ngu busaho n'omu ayaakaboine motoka egi eyaibirwe Fort Portal, aba Poliisi noobu baraaba baisire emihanda yoona, kandi baakaguliriiza hoona busaho muhwe n'akarango n'ako okurorraho akarukwoleka mambere eri. Obwire obu bwakiire nyenkya ha kiro kya Balaaza, Kalyaki akaba amaliriire kimu okutwara motoka omu Poliisi, n'okwemera ensoni n'enkomo. Akaimuka kara yayeteekaniza kurungi, nk'engeso ye ei akaba akwasire buli nyenkya okuragaza motoka ye, yagira ebikoba yagicayura kurungi. Obu yamazire okurora byona biterekeriire kurungi yaihayo enkufiira ye ey'ebiragi ei akaba ayekoliire ha Kyasatade, yagijwara, yaihayo Ekisumuruzo kya motoka omu nsahu ye yakitamu, yateera sitaata motoka yayaka, obu yamazire okutagata kurungi, yatamu giya yasimbura yagenda mpora mpora okuhikya aigukire omu ruguudo oruyarugiremu ha Kyakataano omu kairirizi. Yagibinga naagiroza Kabarole. Omu mwanya muke guti akaba ahikire Kamwenge, abaaho akasiga yabaimukiza akacuucu, nibeekaguza bati: \"Ogu omuserebende gw'oha ogwa siteringi y'obumoso, gurumu n'Arukwiragura omu wenka ajwaire enkufira ya gurini!\" Tetiire tejunjuire ali Kahunge, deeru hati yakwatira kimu ogwa Bigodi yataaha omu kibira kya Kibaale. Omu saaha nka ina n'okusobamu kake akaba naayerengya omu masamba ga caai aga Rwaiteera omu kyali kya Switiza. Yamanya ati omu mwanya gutali mwingi nkooku arukwija kuhika Kasiisi ha ntangatangano, y'emihanda, kandi nambere hali amaduuka n'abantu baingi, kandi abamu bamumanyire. Yainganiza kurungi enkufiira ye na garubindi ze, yamalirra kurababaho enziriga. Ekicweka kinu kyona kuhikira kimu omu Ihani akaba naakitiina, nahabweki obuyaboine airukire n'obusinge yahika Bwikaraga omu Ibaale ataboine kabi, tiyagonza kwenaga omu rubuga busimba, obu yakihire omu Ihani nukwo kukwata ogwa Kyegobe, yaraba ha Isomero lya St. Leo erya sekendure ati na Kinyamasika ha itendekero ly'abeegesa yagenda yaigukira omu rwa korasi orurukugenda Busongora. Hanu omu kiikaro ky'okukubuka akaraba Virika ati na Kabarole n'omu maduuka, Kalyaki yakwata ogwa Busongora. Boojo ebi akaba amaliriire kugarrayo motoka omu ba Poliisi hati bikaba bimuhoiremu? Buli rundi akeeraga habw'obutiini n'okuba wenka omu Iswa ahatali bantu! Katurole. Omu nguudo enyakuterekeriire etanyine kakunguli na kaina eya Busongora motoka enungi eya Ceevu, omubingi wayo Kalyaki, obuyagihikiremu yagiha omurro, akalimi ka sipiidi kakomba omu kinana n'ekyenda. Abamasuuka embeho yayy yasigara neegabaiha ha mubiri. Ha nziriga ezi ezaakaba aroho akaba naasobora kuhika Katwe, rundi Katunguru omu mwanya ogutarukuhikya esaaha; baitu obuyahikire Rubona yakubukira ha bulyo yakwata enguudo ya Butuku, eyamwigukiize Kazingo, kyonka akeyijikya habwokuba akasanga ekiguudo eki kiri kibi mahano. Obuyarugire Kazingo yahika Bukuuku ha Igomborra. Hati akaba ali omu bicweka ebi amanyiire kimu kurungi. Akaba naateekereza ati akabi koona hati kahoireho naasobora kuhika ha Poliisi batamwemeriize noobu kwakuba okumukwata. Baitu ebiteekerezo binu akabyejuujura bwango, obu yarozire ha mukono gwe ogw'emoso ha ruguudo orurukugenda Bwamba, abaserukale ba Poliisi beemeriire na motoka ei yamaniyiriire okuba ya Poliisi ebali ha rubaju. Eriiso bakamunagira limu, baarora nkooku egi ekaba neesisana motoka ei bataaha nibaronza ey'Omubirigi n'erangi zaayo ibiri. Kalyaki yagira ati \"Ku!\" Na dereva omu Poliisi yagira ati: \"NKWINE\" Kalyaki obu yaboine biri biti tiyakwata enguudo erukugenda Kabarole busimba, kyonka atembatemba omu kizigati ky'Igomborra erya Bukuuku, akiteera akirabamu agwa omu kihandagazi kya motoka omu bitooke atenterra n'eki. Aba Poliisi abakaba bamukurasire bakamwizira haihi baitu, obu bahikire omu kizigati ky'Igomborra tibagumya ogu atomere, baabanza baayemerra okukaguza, akasumi ako akabaamazire nibakaguza kakaha Kalyaki edakiika nk'emu yairuka yaraba omu bitooke yaigukira omu rwerre, n'ekihanda kyasoroora, ahanaho omu maiso ge akaija okurora ebyombeko byayebamba, ebyamuzookiire nk'Isomero erikooto ery'okuraramu. Likaba liri itendekero ly'abegesa aboojo n'abaisiki erya Nyakasura. Omu kasumi nuko kamu obu yaroliire omu ndolerwamu ya motoka akaleeba enyuma ye motoka ya Poliisi emuroho neemuhambya. Pita Kalyaki hanu yateekereza bwango eky'okukora, rundi okuguma omu motoka akabinga enziriga, ekisobora kuleeta obutandwa, kuhumira abantu, okusiisa motoka rundi na uwe okufwa, rundi kuruga omu motoka akeefwobeka ekibira ekikaba kimuli haihi. Yacwamu okwemereza motoka akagurukamu akataahira ekibira. Hanu yamanya ati nkooku ebisoro ebimu nk'eminya n'ebikonkomi byecwaho emikira bikagisiga aho neeyekulingura abanyanzigwa babyo obu baba nibabibinga, bakasigara nibamarwa akakira kunu omunya gwonyini nugwegendera, na banu obu barabona motoka enu nibaija ekihika kyona nuho kukimaliza batakataireho amaani okumuserra, eki kiramuha omwanya kugira ekiyayekorra. Ahonaaho Kalyaki ayemereza motoka omu muhanda hagati, agiraaza ekisumuruzo akiihamu, aguruka omu motoka, ayesoka ekibira ky'emiti ya kakituusi y'Itekendekero airuka naagenda ifo okubanza, hanyuma akiika naarolerra enkiro ei akaba naagendamu na motoka, agaruka atembatemba nkarukugaruka omu nguudo ei akaire arumu, agiigukiramu entambu nka bikumi bibiri kuruga hayasigire ayemeriize motoka. Acwisikaniza enguudo atemba omu kizigati k'Itendekero. Ahika ha maju agayayetegeriize nkooku gali g'abasomesa b'Itendekero eri habwokuba akasanga aheeru yago hahandikirweho amabara gaabu. Hakaba haroho amaju ataano omu rukaarra. Ahinguraho ey'okubanza n'eya kabiri obu yahikire ha yakasatu yagira ati: \"Kandengeho ngende nyesereke omu.\" Akaba naahiija muno n'ebikiratima nibimuteera, baitu alengaho kwegumya ahika ha rwigi, gubanza gumucwera maingi agira ati: \"Boojo ndasanga rulumu ekisumuruzo!\" Ateeraho n'omukono gumu dimu ati 'do', kunu obu ogundi nugunyoora ibona, abona rwakinguka, agira ati: \"Ehuu eki kyahwaho.\" Arugarramu mpora. Omu kisiika hayaigukiire atasangemu muntu, okwihaho akameeza akarungi hagati yako, karoho ebyakyo ebicookerwe kurungi omu kibindi ky'ebyakyo, n'entebe isatu ezitegekerwe kurungi, na kabada y'ebitabu byona bitegwirwe n'obwegendereza. Hakaba, harara enyigi wari ezirukwigukira omu kisiika eki, orumu ha mukono gwe ogw'emoso. Orwa ha moso nurwo rwali rumuli haihi, nurwo amalirra kutaahamu. Aruteeraho limu n'omukono gwe ogw'emoso ati 'do' kunu obu ogw'obulyo gukwasire ibona nugukingura atakahuliire naarukumugira ati \"Rugayo'. Runu narwo orwigi rutamubere rubi, rwakinguka ahonaaho rwamutaahya omu kisiika ekindi kike kirungi kirumu ekitabu ky'okubyamamu kiswekeriirwe ekikingyo ky'orugoye rw'ebyakyo. Omu maiso g'ekitabu haroho idirisa lirungi, likooto nirirolerra aheeru omu nguudo ei ekaba neeraba haihi n'amaju g'abeegesa. Omu maiso g'ekitabu hakaba haroho emeeza n'entebe, ha ntebe hakaba haikaliireho Omwisiki burungi butoonya, n'omurundo gw'ebitabu by'abeegi gumuli omu maiso naabikebera nk'abasomesa boona okubakora obu baba batarukwegesa omu kitebe. Omutima gwe gwona gukaba gumuli ha mulimo gwe nahabweki omuntu obu yakingwire orwigi ataimukye amaiso ge ahonaho okurora nkiro y'orwigi, rundi akateekereza ati omuheereza we nuwe anyina eki atabaliire omu kisika. Baitu obu yaimukize amaiso okugaiha omu kitabu eki akaba naasara akasanga kitalikwo. Akasanga onu ali muntu ondi ou akaba naahiija naasisana aine ekirukumutiinisa rundi ekimukangire. Amaiso ge n'aga Kalyaki gaitiraitirana, omwisiki ayekanga, Pita Kalyaki amwegerra ahonaaho, kandi abaza oti rundi nuwe nyineeka, kunu naakinga orwigi ekiinyumanyuma ati: \"Kaniiwe, Kaboneke!\" Ayongera Ahonaaho ati, \"Ninkujuma omukago nyabura Iwe onkoonyere onsereke aba Poliisi nibampambya okunkwata. Otankaguza ekintu kyona hati, ndaakusoborra byona hanyuma. Amaiso ga muli omu nkiro y'idirisa n'akamwemwe akabandizehoga karugireho ahindukire naasisana ekisoro ekibarukuhiiga ayongera ati: \"Onjune mugole wange onsereke otangambira omuntu.\" Omusomesakati amurabyamu amaiso n'okuhunirra kurumu okwecura amugarukamu ati: \"Ndakusereka nkaha?\" Kalyaki amugarukamu ati: \"Kantaahire omu madaara g'ekitabu kyawe oku!\" Nandi omusomesakati ati: \"Baitu okozireki?\" Baitu Kalyaki obu akaba atakamugarukiremu omusomesakati ayongera agamba ati: \"Irooko ogende oyesereke oku.\" 11 Omusomesakati onu Kalyaki ou yataahiriire omunju ye na hakaifo omu kisika kye eky'okuraaramu baamwetaga omu itendekero eri Omukuru Marunga, Safira Marunga. Boona baamuligiraga habw'oburungi bwe n'amakune ge. Kalyaki obu yamazire okuhonera omu madaara enyuma y'ekikingyo ekirumu ebyakyo ekikaba kiswekeriire ekitabu, Safira Marunga agaruka ainama nk'okugaruka kusara ebitabu bye, baitu obutiini bukaba bumutaahiremu, alema kuteekana, kandi alemwa n'okumanyira kwo kimu eki nyakulesere omusigazi ogu omu kisiika kye, n'omulingo ogu aiziremu, obwongo bwe butandika okukora ahonaaho nukwekaguza ku araaba ali mwomeezi rundi aine akantu omu mutwe, ku araaba aiziriirekwo kwesereka rundi kukora akabi. Baitu harubaju orundi omutima gwa Marunga gukaba gunyine embabazi z'okugonza okukonyera omusigazi ogu anyakumwebingire. Binu byona obu byamazire okumurabamu nk'akairiringwa, Marunga yacwamu ahonaaho okuruga omu kisiika eki akaba arumu okugaruka ha mulyango nuho akorre kandi alindirirre n'ekihika ebiraakutaho. Marunga aimuka n'omuruundo gw'ebitabu bye agaruka ha mulyago, ekisumuruzo ekikaba kiri omu rwigi omunda y'ekisika kye eky'okuraaramu akiihamu, orwigi arukunga, aruboha n'ekisumuruzo naayema ha mulyango, ekisumuruzo akiihamu akita omu nsahu ya sikaati ye. Aikarra baitu omunda atateekaine, n'omurundo gwe gw'ebitabu. Atagire ira akaija okuhuurra amaraka maingi ag'abeegi nigamuhika, kandi n'amaraka gandi gekisaija agahurra gali keeri, omu kaanya kake kati bakoba bamuhikire, baateratera ha rwigi rwe yabaikiriza baataaha. Omu akaba ali muserukale ajwaire yunifoomu ondi akaba ajwaire engoye z'obutoosa. Omuserukale owa yunifoomu agira ati: \"Baatugira bati omuntu yaija nairuka nkiro enu, yataaha omunju yaawe munu. Araha?\" Marunga agarukamu n'okuhwihara ati: \"Hanu? Kasumi ki?\" Baagarukamu bati: \"Omu mwanya gw'edakika nka ikumi rundi ikumi na itaano.\" Marunga agarukamu ati: \"Rundi barozire kubi, Nyowe kanuho nyikaire hanu, ninsara ebitabu binu kanzira kubona muntu.\" Nandi abaserukale, \"Boojo tohulire emirindi y'omuntunk'arukwiruka naarabaho aheeru?\" Nandi Marunga: \"Hanu tuli ha muhanda, abahinguzi n'abeegi baikara nibarabanganamu, baitu omu mwanya gw'edakika ikumi rundi ikumi na itaano nzira kuhurra muntu.\" Aba Poliisi boongera bamugira bati: \"Kakuba obona omuntu ou otamanyire naakaguliriza enkiro rundi naayerabyaho ogambire omukuru w'Isomero atugambire ahonaaho.\" Nandi Marunga ati: \"Baitu naasisana ata ogu ou murukuserra kandi akozire ki?\" Aba Poliisi: \"Haroho motoka emu ey'Omubirigi ei bataaha nibaranga ha rediyo ebuzire. Omuntu omu rundi babiri bairukire, bagisiga omu muhanda hali baataahira ekibira, kyonka bamu batugizire bati omu, arugiremu yairukira nkiro enu\". Marunga ayongera akaguza ati: \"Baitu naasisana ata?\" Abaserukale baagira bati: \"Titumurozire ha maiso, kandi titurukugumya rundi abaire omu rundi babire babiri. Nahabweki titusobora okukugambira\". Baamusiima, baamuraga, aimuka nk'arukubasendekereza ayemerra ha mulyango abaraga. Omuserukale omutoho ha bali ababiri akuburaho omutwe gwe enyuma, naarorra ha ibega lye, hanyuma agira mugenzi we ati: \"Nyikaireho okurora oburungi nk'obw'omwisiki ogu omu nsi ya Ruhanga enu.\" Omuserukale omukuru amagarukamu ati: \"Abarungi bigogo, nibyo bitahwa omu bitooke, kandi obundi oburungi nk'obu nubusobora okusereka bingi.\" Omu kasumi kanu amakuru gakaba gatandikire okuraranga omu Itendekero lyoona n'bantu bakaba batandikire okugoma okwehinguliriza motoka, n'omu butebetebe nibabazaaho ebya ba Poliisi na motoka ei omusuma asigire ayemeriize omu ruguudo rw'Itendekero. Abaserukale baagenda baayehinguliriza hoona nibakaguliriza abantu ngu tibaikara kuba baboine omuntu atali w'obutoosa, nairuka rundi naayesereka, abaitu baburwa omuhwe gwe, hanyuma baakwata omuhanda baagaruka ha motoka ibiri nambere baasigire omuserukale owa kasatu. 12 Pita Kalyaki ahamire omu kairima k'ekyesereko kye omu madaara g'ekitabu kya Marunga, omutima gukamucwera maingi obu yahuliire abaserukale nibataaha omunju. Kandi okuteera kw'omutima gwe kukakiraho okwa buli enyamaiswa obu zamwehinguliriiza ekiro omu kisaka ha yamazire ebiro bisatu. Gukamucwera maingi habwokuba akateekereza ati obwoli aho omusomesakati ogu owatamumanyire n'oku mumanya aramuhayo omu mikono y'ab'obusobozi. Gukamucwera maingi habwokuba akatekereza ati hasobora kubaho omuntu anyakumuboinekwo naataaha enju egi, nahabweki abaserukale basobora okugira bati katugyaze. Abaserukale obu baamazire okuhwerayo Marunga yaturuka aheeru, yaleeba hara abeegi bagomere nambere motoka zikaba ziri, yayehinguliriza hakaanyuma k'enju ye yabaza n'omwisiki we Boonabaana anyakumuhereza ha by'abaserukale ba Poliisi abanyakwizirehoga, yamuragira obwarabona baagaruka", "completion": "aije amugambire ahonaaho. Agaruka ataaha omu nju. Akwata omu nsahu ye eya sikaati aihamu ikisumuruzo akingura orwigi rw'ekisiika kye mpora, agambira omugenyi we ati: \"Rugayo, enjura esaamukire!\" Kalyaki obu akaba naazingurruuka omu madaara akahikira ha kumusiima n'omutima gwe gwona naagira ati, \"Webale yaitu ekafunda kakuba yagalihire okukira hanu, yoona yoona nkugiijwize okusiima kwange kwona habwa byona ebi wankorra okujuna obwomeezi bwange, kunu otamanyire. Byona ebifiire ha mulyango, nyikaire mbihuliriize, omutima nugunteera nti rundi orampayo omu mikono ya Poliisi.\" Marunga amugarukamu n'iraka erirukuheheera kandi ery'embabazi ati: \"Tinkusoboire okukuhemukira, habwokuba onyebingire, kandi ondaganiizeege okunsoborra byona hanyuma. Nyina ekihika okumanya ebirukukufwaho nibiruga hakalimi kaawe.\" Marunga aragira Kalyaki okwikarra ha ntebe, uwe aimukya ekikingyo kya ha kitabu kye akinaga eruguru aikarraho aroleriire omugenyi onu ow'embandagarano. Kalyaki asika entebe ye agiiiriza haihi n'akarugu ab'omu muhanda ha batasobora okumurorra. Ahonaaho atandika orubazo rwe ati: \"Ninyetonda omu maiso gaawe onganyire muno okukutahirra nti hakaifo. Ninteekereza tolemere n'okuhwihara obu nkurozirege ha maiso omurundi gw'okubanza nagira nti 'Kaniiwe, kaboneke,' ebigambo omu nsi yaitu ebigambwa nyineeka rundi nyineenju anyakusangirwe omuka; kandi anyakumanyagaine muno n'omugenyi we. Baitu kandi rundi hati tooleme okweyongera okuhunirra okuhurra ninkugambira nti Nyikaire ndi hamu naiwe okumara Sabbiiti isatu ez'enyuma. Marunga aimukya amaiso ge naahunirra kwo naagamba ati \"Mhu! Nyowe hanu kantakarugahoga okumara Sabbiiti isatu ez'orukugamba, Iwe na Nyowe twasanganaha?\" Kalyaki agarukamu ati, \"Nkakwitirana limu ha posita ofiisi byali Julaia ikumi, okaba oine omuntu ondi, nkaikara nkuroleriire iwe otamboine, baitu obu okaba nooturuka oti omu posita offisi amaiso gaitu gaitiraitirana kumara akaanya kake kati; kuruga obu ontaaha ha mutima, nikyo ngambiire nti Ntaaha ndi hanu naiwe omu biteekerezo habwokuba kukugambira amananu noobu oraba noogaikiriza rundi otarukugaikiriza, tinkabonaga omu bwomeezi bwange bwona omwisiki murungi nka iwe, kandi kuruga obu obunakurozire nkakufora Omugo w'omutuma gwange, kandi ntaaha ninserra okukumanya na hoikara. Nkatuma nowanyina nyowe okukundondeza, obu namazire okumuha ekisisani kyawe kyona ekintaaha omu mutwe. Deeru hati nk'ekyamahano Nkya Kagaba obu yakunagaho, wankorra n'amakune ago goona, 'Kaboneke.' Safiira Marunga obu akaba nakyahunirra omu mutima gwe, amakuru g'ebigambo ebi byona n'omusigazi ogu arukuzooka kurungi, baitu kandi ou barukuronza habw'okwiba motoka akahurra Kalyali naayongera okubaza nagira ati: \"Ninkusaba ongambire ibara lyawe, Nyowe baanyeta Kalyali, Pita Kalyali. Empaako yange ninyowe Acaali. Oruganda rwange ndi Mugweri mwihwa wa Babiito. Ninteekereza nti hati Iwe naanyowe nitusobora n'okwetangana nganjani; hanyuma y'okunyikiriza kwesereka omu madaara g'ekitabu kyawe okumara haihi n'esaaha yoona, n'okukubiihisa ebisuba ebi byona, tosobora kunyehooga.\" Kalyali amwegerra na Marunga asekamu n'ensoni nk'anyakusobiirwe hanyuma amagumbira ati: \"Ibara lyange ninyowe Safiira-Safiira Marunga; empaako banyeeta Abwoli\". Pita amugarukamu ati: \"Ebyawe byona bikasemera nk'amata, n'amabara goona agabakwibwire nigasisana obwoki. Kakuba Nyowe onyikiriza ndakwetaga 'Saafi, omu Ruswairi ekirukumanyisa ngu ekirungi ekirukwera! Kandi Amarunga nooha atamanyire oburungi bwago!\" Safiira Marunga n'oburungi bwe obu bwona bwacwaga abantu omutima akaba ali w'ensoni, kandi atamanyiire bantu kubaza na uwe bwerebwere bati nibahaisaniza oburungi bwe ha murundi gw'okubanza ogw'okumuroraho. Marunga yateekereza ati: \"Boojo akigenderiire okwija hanu nukwo angambire ebi byona, rundi airukire kwo kwesereka yangwaho atagenderiire!\" Obu akaba ali omu biteekerezo ebi akahurra ha mulyango Boonabaana yaleeta caai yagita ha kameeza, amugira ati: \"Abwoli caai ngitaireho.\" Marunga amusiima ati, \"Webale Adyeri ogarukeyo kuli okole nkooku nkuragiirege. Waaboineyo akantu?\" Ahakana ati: \"Nangwa abantu boona nibagenda ha motoka.\" Ekindi Safiira aijuka nkooku ali omu kisiika ky'okuraaramu n'omusaija kandi ati kakuba omuntu weena abasangayo tikirukwija kuhulikika kurungi, kandi n'omusaija ngunu tamumanyire, nubwo agira Kalyali ati: \"Hati titwine eki turukutiina, ija tugaruke ha mulyango, n'omwisiki wange amazire kuteekaniza akakopo ka caai. Binu Safiira akabigamba naimuka naakingura orwigi, Pita Kalyali akahambirizibwa okumukurata noobu araaba yazokere nka atarukugonza kuruga hakaifo haakaba ali. Obu bahikire ha mulyango Safiira amwoleka entebe hookwikarra, kunu naamugambira ati: \"Oleke kutiina aheeru ntaireyo abalinzi baraatugambira obu barabona weena arukwija.\" Kalyali amusiima nk'arukuhunirra ati: \"O! Webale muno Abwoli\" Safiira Marunga aiha tiikoozi ha tiipoota amugira ati: \"Kankuteremu akakopo ka caai\" Kalyali agarukamu n'amakune naasekamu kake ati: \"Abwoli tinakugondeze onywe caai n'omusuma wa motoka atakabandize kwesoborra.\" Safiira na uwe agarukamu nk'arukusandaara ati: \"Kandi ninkyatamba Rutanga kujuna ki, ti niiwe waruga kugamba ngu mmazire kukwikiriza wayesereka omu madaara g'ekitabu kyange, wambihisa n'ebisuba!' Kalyali aseka na uwe bimusobiire baitu agarukamu ati: \"Abwoli omwanya nyine muke, ningonza nkwaturre ebyange byona ntakakozire ekindi, kandi ekyakabiri ningonza kugenda kwehayo bwango omu mikono ya Poliisi batakatungire mwanya kunkwata.\" Baitu nkooku Marunga akaba amazire ira caai okugita omu kikopo, Kalyali agyanuukura, baitu ekikopo akiteeka ha meeza. Atandika ati: 'Ibara lyange n'oruganda rwange n'obwihwa bwange mmazire okubikugambira. Isenyowe ou akabali w'Isaza kandi mujwara kondo akansiga omunda. N'ibara baaku nyesere Kihika. Emyezi esatu hanyuma yokuzaarwa kwange nyina nyowe yafa. Nasigarra kimu ndi nfuuzi. Ntatunge mugisa kwonka ibeere lya maau nkeeganira. Nyina nyowe obu yafiire bantwara owa nyinento nyowe, ou akaba aswirwe n'abakazi abandi basatu, kandi nabo banyina abaana abandi baingi muka egi. Oku nkamarayo emyaka ebiri, baanyihayo bantwara omwa nyineento nyowe ondi. Obu banyihire oku nyina emyaka ena n'ekicweka omukuru ayagwesirwe Isitwe hakaba ali, oku nuho naikaire n'omwisiki mugenzi wange Nyakaisiki ayankizaahoga emyaka ebiri yonka ey'obukuru kandi nuho narugirraga ningenda okusoma okuhikya obu nataahire omu Isomere ly'okuraaramu. Omu Isomero ly'okuraaramu fiizi zange tizaazookaga bwango, kunu Isitwe akaba asigire ebintu, nahabweki bambingaga omu Isomero mara ebiro aheeru ninkyatalibana n'ebya fiizi. Okutwarra hamu okusoma kwange kutagende kubi, nkamaliriza na Kembureji Satifiketi natandika okukora. Hati hahingwireho emyaka mukaaga nakaba kuruga omu Isomero; kandi nakakorra haihi omu bicweka byona ebya East Africa.\" Safiira Marunga akaba ahunzire amatu ahuliriize kandi amutaireho amaiso nk'abakazi n'abaisiki b'amakune okubarolerra abasaija batarukusimba omu mboni y'eriiso. Akaba aine ekihika okumanya ebya ha mpero y'okwatura oku, uwe caai eyakaba amazire okuta omu kikopo ekye atagikwateho. Kalyaki agenda omu maiso n'orubazo rwe naagira ati: \"Nsoma muno ebitabu. Omu kimu eki nkaba nisoma numwo nasangire ebigambo ebirukugamba ngu 'Nikisoboka omuntu okwiba atarukumanya eki arukwibira, rundi eki orukwiba kandi kunu tarukugonza okwiba. Ntamanya omuntu ogu naiba ekintu ekyamubuzireho omu bwomeezi bwe ira akiri nkerembe rundi muto muno. Ninkwaturra n'ensoni Abwoli nti nyowe ntaaha n'omukono mura, mba musomboozi, kandi nkooku wahurra abaserukale nibagamba, ndi musuma wa motoka; kandi kunu omu bwomeezi bwange omunda ninobera kimu engeso egi. Nikyo ndukwikiririza eky'omuhandiiki w'ekitabu eki ekinasomere eki yahandiikire nti noobu nkaiba obu mba ntarukwiba n'obukwakuba okusomboora ebintu kwonka ebirukurorwa eby'abandi, baitu omunda hara omu mutima gwange, mba ninyiba ekintu ekikooto ekitarukurorwa ekintaratungire omu buto, ekintakatungaga mali, eki ntarayonkere omu mabere ga maau, eki ntaraboine kuruga hali Isenyowe ankikiire omu ngaro ze rundi antekere ha kuju kwe nkooku ndora baise abaana abandi nibakora. Ekintu eki ekindengaho okwiba nizo engonzi zaabu. Ha nakakuliire hoona na ha nakaikaire busaho aranyolekerekwo engozi ezirukumara ezirukusobora kumpa obugumizo. Buli murundi gwona obu ntwara ekintu ky'omuntu ondi habaho obulemu bukooto omu mutima gwange ninyekaguza nti habwaki nkitwaire; obundi ngonza okulengaho kukigarrayo, baitu ensoni zigaruka zinkwata ndemwa. Motoka egi ei nasiga hali aba Poliisi nibampambya hahingwireho ebiro bbina nkooku otaaha nooyehulira ha rediyo yawe egi-hanu Kalyali yakubura amaiso ge naagaroza enkiro rediyo heekaba eri omu kisika-nkarora bakama baayo omusaja n'omukazi Ababirigi n'abaana baabu babiri, nibataaha omu posita. Nkamanya nkooku baali basuhuuki bwigara, baitu kandi motoka yaabu nagitwara. Obusumi obu bwona kurugirra ha Kyafuraide nyikaire n'obulemu omu mutima gwange okuhikya ijo ha Sande omu kisaka ha nkaba na nyowe nsuhuukire obu nahuliire iraka lya Ruhanga niriraba omu rediyo y'omu motoka ei nkaba nyibire nirinyomereza, kandi nirindagira okugarrayo motoka egi hali bakama baayo. Ndabire oku hoona ninyezigoleza okwetantara okukwatwa aba Poliisi ntakahikize motoka egi ha mbuga yaabu. Abwoli Safiira onganyire okukujwahya n'orugambo runu rwona, noosobora n'okutekereza oti rundi ntabukire omutwe. Hanu Safiira ainunuka n'amaisoge oti rundi gaaragara amurora ha maiso amwegerra amugira ati: \"Busa eki tinkakiteekeriize.\" Kalyali ayongera ati: \"Obu ndukuruga hanu ningenda busimba omu Poliisi bancwere omusango, bampe ekifubiro ekinsemeriire, tihali habw'ekikorwa kinu kyonka, baitu nahabwebi ebitamanyirwe ebi nakozire omu biro by'enyuma. Baitu Abwoli ntakaimukize okugenda ninkusaba ekintu kimu kyonka, kikooto kandi ky'amaani baitu, kandi rundi nkugambiirege kara nti nyikaire ndi hanu naiwe okumara omwanya mukooto iwe n'obu oraaba otaaha otarukukimanya, kandi ekindi nkooku kirukusisana kitegekerwe Nkya nyowe kwirukira omu nju yawe, naiwe okansereka hansi y'amapapa gawe, kinyongiire okuguma okukusaba ekintu eki, nukwo wanjunire obw'iswa onjunire kimu n'obw'eka, kandi rundi obundi ninsobora kutwara omwanya mukooto ntakagarukire okukubona.\" Ahonaaho Marunga akaba akyahuliriize Kalyali eki arasaba akaija okurora naaruga ha ntebe naateeza amaju hansi ha bigere bye naagamba ebigambo binu ati: \"Abwoli mugole wange ninkuramya, kandi ninkusaba n'obuculeezi n'omutima gwange gwona n'obwomeezi bwange bwona, n'engonzi zange zoona ompe okugonza kwawe, kwijuze ekiikaro ky'engonzi za se nyowe na nyina nyowe, kunkonyere ndeke kugarukira kwiba ebintu by'abandi.\" Busaho musaija wena anyakumanyire okuligira ayakugayire Kalyali. Oburungi bwa Safiira Marunga nk'amabarage okugayolekaga, kuruga ha kasoke kuhika ha nono, bukaba nubuhika okubwinamira n'okubaramya! Ha rubaju rwa Safiira ebintu byona bikamuteera ibumba kanwa, omulingo ogubyaiziramuga bikurataine biti yayekwata ha munwa yasukuna, hanyuma yagira ati. \"Mhuu\" omunda agira ati: \"Leeru ntaahiriirwe ki kiro kinu? Ha ruguru agambira Pita ati: \"Imuka oikarre ha ntebe leka kunteereza amaju.\" Pita Kalyali agira ati: \"Ntakaikaliire ninkusaba Abwoli mugole wange ongarukemu, ompe eki nkusabire.\" Safiira Marunga amuhambiriza okwimuka okwikarra ha ntebe. Omuntu mukuru nk'ogu atali mwana muto ngu ego, kikaba nikimukwasa ensoni okumuteereza amaju n'abantu noobu baakumusangaho. Ayongera amugira ati: \"Imuka oikarre ha ntebe nubwo ndaakugarukamu eki ndaaba ninkugarukamu.\" Kalyali nubwo arora ati kakuba agumira ha maju ge naasobora kukeerereza rundi okwefeereza okugarukwamu okw'okusaba kwe, okukaba nukusigikirwaho obwomeezi bwe obw'omu maiso. Aimuka mpora nka atarukwenda aikarra ha ntebe ye. Marunga obu yamurozire ha maiso akasanga akatuuyo ka muli ha buso, kandi ahingisiibweho okukira nkooku akaba ali obu akaba atakamuteeriize amaju. Marunga ou akaba amanyire okusoma abantu, nkooku yayegesiibwe omu mulimu gwe, yamanya ati ebigambo ebi Kalyali ebi agambire tibiri by'okwepatiika kwonka, kyonka abiihiire kimu hara omu mutima gwe, kandi obulemeezi bw'okubiturukya omu kalimi ke bukaba nibusisana nk'omuntu anyakukozire omulimo gw'amaani, rundi anyakwirukire, n'okutuutuka yasobora okutuutuka. Nubwo Marunga yamugarukamu mpora omu bigambo ebibaliriire nk'abakazi boona okubagira amagezi ago ag'okubanza kwejuujura abantu ati: \"Ninkusiima muno habw'okunyesiga oti okangambira ebintu byona ebirukufa ha bwomeezi bwawe. Iwe nkooku ongambiirege ha kubanza otaaha oli hamu nanyowe okumara Sabbiiti isatu!\" Kinu Marunga akakibaza naamwegerra amaiso ge agataire ha ga Kalyali na Kalyali na uwe amwegerramu, kurora omwisiki onu amukwasiize ha bigambo bye. \"Nyowe ntaaha ntakumanyire, baitu kandi we omanyire kumara omwanya mukooto! Nahabweki na nyowe niinyetaaga omwanya kuteekereza ha bigambo binu ebikuru ebi ongambiire n'ebi onsabire ntakakugarukiremu. Nakamara esaaha emu yonka tuli hamu!\" \"Abwoli obwire tibuli harubaju rwange, nibwiruka nibunsiga ...\" Kalyali obu akaba atakoongire bindi bakaija okuhurra motoka neehuuma niija. Kalyali agira ati: \"Yoooha egi?\" Obu akaba nabaza eki kunu naimuka n'omukono gwe ogundi guli ha ibona ly'orwigi rw'ekisiika ky'okuraaramu ekya Marunga, yakingura yataahayo, yayemerra ha karugu haihi n'idirisa aroleriire, ahonaaho akabona motoka ya Poliisi niija niiruka neerabaho. Obu yahikire ha nju ya Marunga yasisana nk'erukwija okwemerraho. Kalyali gwamucwera maingi. Marunga aimuka okulinguza motoka eyekaba niija okurabaho, obu akaba naimuka ati ayesika ayeiriza ha rwigi rw'ekisiika kye, ekisumuruzo eki akaba atairemu naarukingura kara, hati akinyoora naaruboha, akiihamu. Ekirukwoleka ngu omugenyi we onu ow'entambaruki akaba naamufaho omunda ye okukira nkooku yayolekaga ha ruguru. Ayemerra omu idirisa aroleriire omuhanda. Akabona motoka eri ya Poliisi kandi erumu abaserukale bali ababiri abaizirege nibakaguliriza. Marunga na uwe arora neesisa nk'erayemerraho, tasemererwa, baitu omubiingi abajuna tayemerraho. Omuserukale oli omuto amuhungiza muno omukono naamusekera, na Marunga na uwe nukwo akora naabagarukamu; omunda ye akaba naagira ati okuhungya kwange kakuba kubahinda okwemerraho kuraaba kugasire. Arolerra motoka okuhikya obu yahweriireyo. 13 Marunga obu akaba naasisa kuteekereza eby'okukingurra Kalyali akahurra emirindi aheeru hakanyuma k'enju ye, akubuka ahonaho, akaija kurora ki Boonabaana naakingura orwigi naahiija. Marunga amukaguza ati: \"Kiki obaire ki Adyeri, haliyo arukwija?\" \"Abwoli ninduga kuli ha kibira, motoka ei bataaha nibaranga ei baibire omusuma aizire yagisiga hali yairuka. Aba Poliisi baizire nibamuhambya yairuka, yasiga yayemereza motoka yataahira ekibira n'ebisumuruzo airukire nabyo. Hati aba Poliisi baasigaho omuserukale omu baagenda kuleeta makanika kugiihaho.\" Marunga: \"Iwe wayanguha ota okuhikayo?\" Boonabaana: \"Abwoli abantu boona n'abeegesa nuho bali bagomere, nibasunga omuserebende gwa motoka.\" Marunga yagonza kumucwera amagezi airreyo nukwo akingurre Kalyali, amugira ati: \"Adyeri genda omu offisi ondetere ebitabu byange ha meeza eya haihi n'amaahurro g'ebitabu. Na nyowe kanyije ndole motoka egi ei orukugamba. Amusindika okugenda, orwigi rw'ahakanyuma aruboha. Kalyali akaba ahuliriize n'omutima gumu binu byona Boonabaana ebi akaba nagambira mugole we, kandi akaba ayeroliire motoka ya Poliisi n'abaserukale babiri nibarabaho. Obwongo bwe bwatandika okukora bwango muno. Nahabweki Marunga obu akaba naamukingurra ati orwigi akaba amanyire eki arukusemerra okukora ahonaaho. Kalyali obu akaba naarugayo ati omu kisiika yasiima naamwegerra ati: \"Webale Abwoli kwongera kumbumbatira, ningonza okumbubatira oku kube kw'ebiro n'ebiro. Nkooku buli naba ningamba obwire nubwiruka nibunsiga, ningonza kugenda omu Poliisi okwehayo ahonaaho, kandi obu baraamara okunta omu kaduukuru omwanya niinyija kuba na muke. Baitu kandi kakuba ngenda mpuliire iraka lyawe, obwire obu obw'omwirima bulimbeera nk'omusana.\" Marunga ayesiza aroleriire ha rubaju nubwo yainunukire yamwanukura n'embabazi ati: \"Acaali,\" gunu nugwo gwali murundi ogw'abandize Marunga okumweta empaako ye. Kalyali akahurra omutima gwatandika okumuteera munoho okukira nkooku gukaba nugukora. Engonzi nukwo ziti. \"Ngonza kukoonyera abantu, naiwe ninyija kulengaho kukukoonyera nkooku ndukusobora, baitu itwe abantu, habwaitu itwenka titusobora kugira engonzi ezisobora okumara okwijuza omutima gw'ondi, hatali Ruhanga kutukwatiraho\". Pita Kalyali yahuliriza ebigambo ebi n'iraka ebi ryaiziremu ateekaine, acwamu ati lyali ly'obunanu, kandi omunda ye agira ati noobu nkubaire ihunde lyomwisiki onu muhikireho omu mulingo gw'ekitiinisa n'obuntu okukira hanu, tikyakusobokere omwisiki nkoonu okugaba okugonza kwe ha murundi gw'okubanza ogukumusabiirwemu. Ayegira ati kasita araganiize okunkoonyera, na Ruhanga anyakumunagireho nk'ekyamahano arasigara naakora omulimo gwe. Kalyali agonza kwongera kuteeza amaju okusiima, Safiira amutanga, baitu nabwo amusiima muno n'akalimi aikaliire ha ntebe. Kalyali agira ati \"Kangende,\" aroleriire orwigi rwa hakanyuma. Marunga amukaguza ati, \"Nogyaha?\" Nkanyakwikaire atarukuhuliriza byona ebi aikaire naamugambira. Kalyali agarukamu ati: Ningenda omu Poliisi\". Marunga amukaguza ahuniriire ati: \"Noogenda ota, dora abantu nkooku baijwire aheeru n'akajagarro akanyakuroho?\" Nandi Kalyali ati: \"Ningonza kwihayo motoka eri niyo ngende nayo.\" \"Tohuliire omwana naagira ati basigire omuserukale naagirinda?\" Kalyali amwanukura ati: \"Byona mbihuliire, kangende ndole. Nyikiriza Abwoli ntwarwe ogu ogwa hakanyuma.\" Marunga amurolerra atarukugamba, aimuka amukingurra orwigi, naasisana nka owarukwija n'okumusendekerezaaho. Pita akaba naarwana n'obusumi, kandi okukira byona akaba atarukwenda abantu bamubone na Marunga, nahabweki amuhakana ati: \"Abwoli, ikarra hansi nyowe kansobooke mpora ngende.\" Amuha omukono gwe okumuraga, Kalyali obu akaba agukwasire naahunirra okuheheera n'okworoba kwagwo n'oburungi bw'ebyara bye n'enono ze yayongera yagamba ti: \"Ninyija kugumira ha ngonzi zaawe n'obukoonyezi bwawe, ndikuhandikira ndi omu nkomo.\" Marunga obu akaba atakatekerize ekindi ekiraakurataho akabona Kalyali naimukya omukono gwe ahonaho nagunywegera. Hanyuma y'eki yaturuka aheeru, yasiga Marunga byona bimutiire ibumba kanwa nkooku byakatandikire. 14 Akasumi Kalyali aka yamazire ayeserekere omunda y'amapapa ga Marunga, nkooku yakyetaga, katamukole kubi. Habwokuba haroho ebintu ebi yahuliire obu akaba ahamiire omu madara rundi omu karugu ka haihi n'idirisa. Okubanza akamanya ati abaserukale batamurole ha maiso nkooku baagambiire Marunga. Ekyakabiri akahurra Boonabaana naagira ati motoka bagisigireho omuntu omu wenka okugirinda. Nahabweki ahonaaho Kalyali obu akaba naaturuka ati aheeru yata ebirahuli ebikaba nibimulengiizira omu bikya akasumi kanu koona ha nyindo ye. Yarubata naayanguha nk'abandi boona abakaba nibagenda kwerorra motoka y'Omubirigi eyekaba ibirwe. Obu akaba atakagiirire haihi muno akaleeba abantu bagigomereho, n'abandi batiire obubinja nibabaliza ha iguru n'okuhunirra. Haihi na motoka akaleebaho omuserukale ayemeriire, n'enkufiira eya Poliisi etungiire ha mutwe gwe. Kalyali yataliriza yagenda yayejwanganiza n'akabinja k'abantu, kandi kali haihi n'ekibira kya Kalituusi ekikaba nikitaana n'ekibira nyabubira eky'obuhangwa. Omu katebe kanu ak'abeegi abakaba nibabaliza hairguru nuho Kalyali ayetabikire hatali na muntu kumanya ngu rundi arugire omu kibira rundi ha rubaju orundi. Hamu n'enkizi nk'eyomuntu anyakuboine ekyamahano yabagira ati: \"Boojo naruga kurora omusuma wa motoka. Naba ninduga nseeri ninyambuka kwija hanu, namuleeba ajwaire ekipiira ayeserekere ha muti guli.\" Yayolekayo n'ekyara kye omuti omukooto omu kibira. Yayongera nk'anyakuzoire ekikuru mali ati: \"Abaserukale baraha?\" Boona baakubukira motoka ha ekaba eri abamu baagira bati: \"Mbali kuli.\" Abandi baagira bati: \"Nguli kuli\" Kunu Kalyali naayongera okusoborra abasigazi abo aragira ati: \"Genda obeete.\" Abasigazi babiri baagenda ahonaaho, Kalyali ayongera kugambira abaasigaireho n'abarukugenda nibaburra ati: \"Nyowe muboine ayeserekere baitu uwe tamboine\". Abasigazi bakagenda nibatoka bati: \"Omusuma ngunu, omusuma bamuboine.\" Ou kyabandize kugwa omu kutu yakiheereza ondi, n'ondi yakinagira ondi, omanyire abantu baingi abagomere hamu habw'ekintu nk'eki tibateekereza muno. Omuntu omu obu ayemerra akaragira ati mukole kinu, boona bayooka bakikora, habaija kugarukira kuteekereza kirahoire ira. Omuserukale obu kyamugwire omu kutu ngu omusuma wa motoka bamuboine, yacapira, ati kakuba bagenzi be bagaruka kutabarra motoka bakasanga n'omusuma na uwe amukwasire wenka nibasobora kumuha n'ecepe. Yarubata naayanguha kugenda enkiro ei baamwolekere, obu yahikireyo kalyaki atamuroleho, kyonka bamugira bati uwe akwate rubaju rumu, anyakuboine omusuma naija kumufunya naamu muletera. Kalyali akarumisa kubona omuserukale naatahiira ekibira uwe yakwatira kimu ogurukugenda ha motoka, ei abantu hati bakaba nibairuka nibasiga habw'ekihika ky'okuroraho omusuma wayo ou batekeriizekwo ngu bamuboine kandi akwasirwe. Kalyali obu yagihikireho yagikingura ataine nkizi yatamu ekisumuruzo, yateera sitaata, enjini ya Ceevu yatandika okukorra, yagitamu giya, ekihungu kyateera. N'edaakiika etahike atakahikire ha irembo ly'omurungi we Marunga, yasisana nk'arukwija kwemerramu yanagayo eriiso. Marunga ou akaba aimukire ahonaaho kwija omu idirisa habw'okuhurra okuhuuma kwa motoka akahunirra kurora Kalyali ali ha siteringi naairuka, kunu naamuramukya n'amaiso agarukugira gati, \"Ebyange byona noobimanya, bunu nagenda.\" Atamwimukize omukono. Marunga akasigara naahunirra omusigazi ogu oku aihire motoka egi omu maino g'omuserukale wa Poliisi n'abantu boona abakaba bagomere aho. Okwefuma kwe n'obumanzi bwe bikasigara nibimuhwihaza n'okuhaisaniza. Omu kibira omuserukale n'abakaba bamwegerekere kugenda kukwata omusuma bakahurra epumpu ya mulingo gundi neecweka enyuma. Amaraka .agaarugire aheeru garumu n'enduuru gakaba nigaranga ngu motoka bagitwaire! Obu baagiire okwetegereza kigitwara, bakasanga ngu nuwe omusigazi oli ayaizire naaranga oku aboine omusuma haayeserekere; deeru omu kiikaro ky'okubatwara yabeetebera naagaruka ha bwerre. Juma omuserukale akarugayo atabijwaire, akaba ataine n'owokugumyaho omunwa ati dara onu nuwe anyoheze yantwara omu kisaka kukwata omusuma. Buli muntu akaba ayekwatiire ogwe, buli omu akaba nabaza ebye. Kalyali aikaliire yahikya omu Ceevu ya siteringi y'obumoso atagire ira ataambukire akasaaru Nyakasura, yagaruka yagwa omu ruguudo rwa Bwamba yayambuka Mpanga, yayerengya Butebe obu akaba naahika Rwengoma ha Kanisa pamparana na motoka ya Poliisi ijwire abaserukale, baizire okumuserra okumukwata. Yabateera yabarabaho akacuucu kasigara nikabaita amaiso. Omuserukale ayaboineho motoka eri owakaba aikaliire omu maiso, ataikirize ati amaiso ge nigakora omulimo gwago kurungi. Akaba atarukusobora kumanya omuntu nkooku yakasoboire kwihayo motoka eri ataine bisumuruzo byaayo; kandi noobu akubaire ainabyo akugihireyo ata omuserukale Juma atagimuhaire. Kandi omuserukale obu akubaire agimuhaire habwaki nawe ataagiiziiremu! Kalyali akabagwamu puku kandi akaba nairuka muno omuserukale atasobole kwetegereza namba za motoka. Omuserukale amalirra ati: \"Katugende omu maiso egi motoka neegisisana kwonka eri eriyo nambere tugisigirege omu Itendekero ly'abeegesa.\" Obu bakaba nibahika ha kisaru kya Nyakasura omuserukale akabaitirana atabiijwaire, nairuka, atutuukire, enkufira ye agikwasire omu ngaro, oti rundi omuntu naasobora kwiruka n'ebigere naakwata motoka! Baitu omuntu obu ahwa amasiko nukwo akaba ati, toohurra nibagamba ngu arukutwarwa amaizi osanga naagwera akahoiga, kunu nako nikatwarwa amaizi, ati rundi karamujuna! Yayemereza motoka ya Poliisi naahungya omukono n'amaani, yabakaguza naahiija ati: \"Omusuma wa motoka timwamwitirana oku?\" Omuserukale owaakaba ali mukuru hali uwe amugarukamu naamukayukira ati: \"Nkusigire kunu kulinda motoka eri oikirize ota omuntu kwija kugikwihaho akagitwara? Oikaire ogwijagiire nandi noorora?\" Juma naakyahiija agarukamu ati: \"Afende baizire baangambira ngu omusuma bamuboine ayeserekere omu kibira na Nyowe nagenda okumukwata, obu nyikaire ndi omu kibira mpuliire motoka neehuuma neegenda.\" Abaserukale abandi abakaba bali omu motoka ya Poliisi bati: \"O O O tumbavu!\" Baitu baamanya ngu niyo eri motoka enyakubarabirehoga Rwengoma. Omuserukale omukuru aragira Juma okutemba omu motoka, bairrayo omu maiso kake bahindura okugaruka Fort Portal. Obu bakaba nibahindura bati motoka, role eya Poliisi nayo eyekaba ereesere abaserukale abandi bakabona ebahikire. Babakaguza bati: \"Kuta kanimuhindura, motoka eraha?\" Nandi bo bati: \"Omusuma obu aboinege itwe twarugaho yabiihabiiha Juma ati: omusuma amuboine ali omu kibira, Juma obu aikaire naahwerayo, kunu omusuma naamwetebera naija naagitamu omurro, ekihungu nikiteera.\" Nandi omu hab'omu motoka endi egi agamba ati: \"Boojo niyo motoka eri eitwaitirana neekonkomoka ha irembo lya Winyi? Ee hati ali hara! Obu araba akwasire ogwa Busongora hati naayerengya Kisomoro, obu araba akwasire orwa Buganda hati ali omu ntaaho y'ekibira. Tugarukeyo ahonaaho turange ha Poliisi tutandike kuronza buhyaka. Ogu omusaija mpamuzi, omuzaano gwe agumanyire. Motoka ikaire etuli omu bwara butaano, yagaruka yatuterebukamu.\" Motoka baazihindura baaziroza ogwabaleesere nk'ababingire eboha. 15 Kalyaki atabone muntu weena owokumwemereza omu muhanda eki akaba naatiina muno. Akagenda atereekeriire yaraba hakanyuma k'amaduuka, yayambuka Mpanga yasimba n'orwa Bboma. Akaba amanyire enju y'omukuru wa Poliisi ya Fort Portal, Nahabweki omu kiikaro ky'okugenda busimba ha mbuga ya Poliisi, yahanuura ati naasemerra motoka agitwarre kimu omuka ya Ofiisa ou yanihiire okusanga ali omuka atakarugire ha kuhumura kw'omu ihangwe, esaaha nkooku zikaba ziri musanju n'ekicweka. Akamanya ati kakuba agenda ha mbuga ya Poliisi, abaserukale nibasobora okumucanza n'okumuconga, obundi n'okumukakamu empi. Ekya kabiri akateekereza ati obundi nibasobora ebintu ebimu eby'omu motoka kubyetwarra nibabipatikaho uwe anyakumazire na motoka ebiro bbina. Ebintu nka binu akaba abyemanyiire. Nikyo yakwatiire omuhanda gwe yarabaho yatoma ogwa ha \"Hoteeri y'ensozi z'omwezi\" yakubuka nka arukugya Nyabukara, obu yahikire ha Iziikiro lya Bahindi yarora ekihandiiko ha mukono gwe ogw'emoso ekiroho ibara Makenzi O.C. Poliisi, yakubuka. Ahonaaho yarora motoka eri omu garaji, yamanya ati Makenzi alumu. Omumaiso g'enju hakaba haroho ebyakyo n'obunyansi bikozirwe omu nsisana y'okwezi kw'emboneko, irembo erimu n'iritaahya motoka, erindi niriziturukya omu nguudo enkooto. Kalyaki yatwara motoka ye yagyemereza omu mulyago gw'enju. Kalyaki akarumisa kwemereza ati motoka omu zigati nandi embwa ya Makenzi eti \"Nkwine.\" Ekaija niiruka neeboigorra haiguru aho, orusaya rugyakirwemu omurro, eri ha rwigi rwa motoka oru akaba aroho. Baitu kinu kitatwale omwanya mukooto, habwokuba ahonaaho Kalyaki akarorra omu birahuli by'orwigi Bwana Makenzi naija ajwaire ebya Poliisi naakingura orwigi, naayeta n'embwa ye ati: \"Kamooni Judi, kamooni.\" Embwa ekuba neegaruka omwa mukama wayo neehungya omukira kunu nerorra Kalyaki ha ibega. Baitu Kalyaki jatunga obusinge yakingura orwigi rwa motoka ye yaturuka aheeru. Obu akaba naahika aheeru ati yagambira Bwana Makenzi omu Rungereza oru akaba amanyire kurungi ati: \"Bwana Makenzi, nyina ebi ndukugonza kukutebeza bikuru oraanyikiriza ntaahe omu nju yawe?\" Binu akabigamba amutunuliire omu maiso n'ebigarubindi bye abiihireho yabirekera nibirengiizira omu bikya nk'engeso ye. Bwana Makenzi owaakaba amanyirwe okuba omusaija ow'embabazi, kandi arukutamu ekitiinisa Abarukwiragura amugarukamu n'amakune Ati: \"Rugayo\" Obu yahikire omu nju yamugira ati: \"Entebe ngigyo.\" Kalyaki obu akaba naata ekibunu hansi ati naatandika okubanza ati: \"Nyowe ibara lyange ninyowe Pita Kalyaki, ngarwire motoka egi ey'Omubirigi ei nkaba nyibire kurugirra ha Kyafuraide. Obu nkaba ndi oku ha nairukiire nayo, Ruhanga akabaza na nyowe, yandagira okugarra motoka egi hali ba Poliisi nukwo bagigarurre mukama wayo. Ebintu byona nkooku nakabisangiremu, nukwo nkabigarwire, okwihaho ebyokulya ebi ntaaha nindyaho na siringi amakumi ana ezinagulizemu amagita. Ninkusaba ommanyisize mukama wa motoka, motoka ye oku eri hanu, kandi naakugondeze okumwetondera habweki eki namukozire n'abaana be na mukazi we n'okubasaba okunganyira.\" Bwana Makenzi akaikara amutunuliire aculiire ahuniriire, hanyuma nubwo yamukagwize ati: \"Ruhanga akabaza na iwe ata?\" Kalyaki yagarukamu ati: \"Omu motoka egi harumu rediyo, kandi buli kasumi nyikaire ningitaho nimpuliriza amakuru n'ebindi ebirukufa aheeru, baitu ijo Kyasande obu nagitaireho, nkaigukira ha by'okusaba. Nahuliriza kurungi nibasoma ekicweka ky'omwana ayazaahire, kandi omu kutebeza nikyo n'omutebezi yatebezaaho. Akasisana nk'arukutebeza nyowe nyenka. Nahurra Iraka lya Ruhanga niringambira liti: Imuka ogende nka ayazahire, ogarreyo motoka egi, ogambe naiwe oti nsiisire, hanyuma otandike buhyaka. Nkaikara ninteekereza ebigambo ebi musana gwa ijo n'ekiro ky'ona, hati nubwo naimuka okugarra motoka enu, Poliisi batankwasire.\" Makenzi: \"Hati nooyenda nkukorreki?\" Kalyaki: \"Ningonza nkukwase ekisumuruzo kya motoka.\" Hanu Kalyaki yakiihayo yakita ha meeza. Nyina hanu n'akabundu ka basitoora akanasangire omu motoka egi. Nako yakaiha omu nsahu ye yakata ha meeza. Na sente ezi nasangire omu motoka, n'ebindi ebi nyakurumu.\" Makenzi: \"Hanyuma y'eki kiki ekindi eki orukunihira.\" Kalyaki agarukamu nk'arukusekamu ati, \"Waitu, ndi musuma, ninihira okuhabwa ekifubiro ekimpikiriire habw'ekikorwa kyange.\" Makenzi: \"Itwena hanu n'omu Uganda yoona tutaaha nituserra motoka egi n'omuntu ayagitwaire; nsemerirwe kuhurra ngu okahuurra iraka lya Ruhanga, wagarra motoka egi, na mukama wayo na uwe taaleme okusemererwa noobu araaba yabonaboine muno habw'entegeka ye yoona okusiisikara.\" Kalyaki: \"Ninihira nti oramumpikizaho okwetonda kwange.\" Makenzi\" \"Ego, eki ndaakikora. Habwaki motoka enu togitwaliire kimu busimba ha Poliisi?\" Kalyaki: \"Nyesigire iwe, habwokuba we niiwe mutwe gwa Poliisi omu rubuga runu, kandi mmanyire nti noija kunyetegereza.\" Makenzi: \"Omanye ngu noija kugenda noohandikira ebigambo byawe omu ofiisi ya Poliisi. Nsaliirwe kukugambira nti nibaija kukuta ha Rumanda okuhikya omusango gwawe obu gulihulirwa. Hati kanterre ab'omu ofiisi esimu baleete dereeva aije atabarre motoka enu.\" Kalyaki asiima Makenzi. Baitu Makenzi obu akaba naasa kwimuka kugenda ha simu akahurra ekidde ky'esimu nikigamba, obu akaba naagya kugenda kugigarukamu, mukazi we Kurisitina ayarugire ha meeza ei bakaba nibaliiraho ekyamusana yaija akurasire iba okurora anyakwizire omu motoka ha mulyango kandi ou Judi ekaba neesa kukomamu amaiso, okumara akasumi kanu koona ou akaba aikaliire ha mugoma gw'entebe ahuliriize n'ekihika orubazo rw'abasaija banu ababiri: omu omucwi w'ebiragiro ondi omulinzi w'ebiragiro; aimuka ahonaaho kunu naagambira iba ati: \"Werekere daalingi kangigarukemu.\" Baitu obu yagiimukize yagita ha kutu, yagamba ati: \"Halo!\" Akahurra iraka nirimugira liti: \"Ningonza kubaza na Osi (OC)\" Kurisitina akubuka bwango agambira iba ati: \"Daalingi esimu yaawe, Insepekita naagonza kubaza naiwe.\" Bwana Makenzi aimuka ha mukono gw'entebe. Insipekita Lwanga nuwe akaba nabaza ayemere omu mbuga ya Poliisi, akaba naamurangira nkooku motoka eyekaba ibirwe, baitu abaserukale ei bakaba bahambize baagikwatira ha Itekendekero ly'abeegi Nyakasura omusuma obu yairukiremu yayesoka ekibira, kandi basigireho omuserukale naagirinda nkooku baagarukire baagiiba, baagitwara. Kandi ngu nikiteekerezibwa ngu omusuma nuwe yacwire amagezi yabiihabiiha omuserukale Juma yagenda omu kibira ngu uwe akwate omusuma, kunu omusuma yasigira amaanyuma naatamu ekisumuruzo naayerengya. Kalyaki na muka Makenzi abakaba baikaliire aho nibahuliriza esimu ebi ekaba neebaliza Makenzi habwokuba. Lwanga akaba nabaliza haiguru n'iraka ly'enkizi bakanyumirwa nka Makenzi, okuhuliriza orubazo oru. Makenzi uwe eki yakozire nukwo kugarukamu ateekaine ati: \"Oije hanu bwango turole, oleete na dereva omu.\" Obu yamazire kumuragira ati yagarra omukono gw'esimu omu nteeko yagwo. Insipekita na dereeva batagire ira bateesiimbire hanju ya O.C. (Osi). Bakahuunirra okurora motoka ei baikaire nibaserra n'enamba zaayo zonyini esimbire ha mulyango gwa Makenzi. Makenzi agenda amukingurra orwigi, obu akaba naasimba ati okuguru omu nju, Makenzi namugira ati: \"Nkwesire okukwoleka Kalyaki, Pita Kalyaki, nuwe ataaha na motoka egi, yakamara nk'ekicweka ky'esaaha ali hanu naangambira ebitaaha nibimufaaho kuruggirra ha Kyafuraide okuhikya hati.\" Insipekita Lwanga obu akaba akyali omu kutangaara Bwana Makenzi aihayo ebisumuruzo Kalyaki ebi yamuhaire abimukwasa amuragira okubiha dereeva abinge motoka eri ey'Omubiringi agitwale ha Poliisi. Nukwo uwe na Kalyaki na Lwanga baragendera omu motoka ya Lwanga. Dereeva wa Poliisi agenda omumaiso. Lwanga aikarra ha siteringi omu motoka ye. Makenzi na Kalyaki bagwa enyuma, baculiire, batarukubaza kyonka bali nkabantu abarukwetegerezangana omu kahuno ako. Obu baahikire ha Poliisi Kalyaki yahandikisa ebigambo bye byona, baagaruka baabimusomeramu yaikiriza ati nibyo kwo ebi agambire. Yabitaho omukono. Nubwo baagarukire aheeru baahandikisa byona ebikaba biri omu motoka, baagaruka baabigarramu kurungi, baagiboha, baataho omuserukale okugirinda. Ha saaha ikumi n'emu aho Kalyaki baamuta omu motoka ya Poliisi baamutwara ha rumanda Katojo. 16 Omu mbuga entaito nka Fort Portal nambere haihi buli muntu arukumanya mutaahi we, kandi nambere osanga abantu baingi batanyina bingi eby'okukora okwihaho okubaza, kandi na habwa okukanya kwa takisi na motoka ezindi omu rubuga, amakuru nka ganu garahuka okujaakaara nk'ekijaju ky'omurro omu ruhiira. Nahabweki abantu habainukiire omu ofiisi, amakuru gaali gasandaire gaahika omu katale, Medikoro omu maduuka, Kabarole kandi aba takisi bakaba bagahikize Rwengoma, omu Kacwamba, Harubbaho, Kitumba, Kamengo n'ebiikaro ebindi nk'ebi ebiri hamyegeego y'orubuga. Abantu abamu bakaba batandikire kuteera obubiinja n'okubazaaho. Pita n'obwomeezi bwe bati: \"Musaija weewe! Omuntu kutwara motoka akagibuza n'akarango kumara ebiro bbina akagaruka akagigarurra Poliisi batamukwasire naaba ali mpamuzi.\" Ondi \"Noomanya weewe obu ogu murundi gwa kabiri Pita nibamukwatira omu by'okwiiba motoka. Noijuka guli ogwa Masaka.\" Owa kasatu: \"Kalyaki ogu nyowe nkasoma na uwe agiramu omukono mura, leeru hati gweyongeriire kimu okuraiha obu gwahika na ha kukwata ha motoka.\" Abandi: \"Weewe bagizire ngu iraka lya Ruhanga niryo lyagambiire Kalyaki kugarra motoka, ngu akalihulirra omu rediyo y'omu motoka. Bakakigamba ngu Ruhanga tabaliza hamu, naasobora n'okukusanga n'omu motoka ei oibire, nabaza na iwe. Dora ngu ebintu byona eby'Omubiringi babisangire nkooku yakabisigire okwihaho eby'okulya ebi yamazire ebiro ebi naalyaho, na siringi ana eziyagulize amagita, naazeyikiririza, ezisigireho zoona ziroho.\" Amakuru obu gaahikireho Nyakaisiki ou omutima gukaba guharaire okumara ebiro ebi byona ebi yamazire naaserra mugenzi we atagire kindi na kindi okwihaho okutandika okurra n'okusikurwa. Obundi kiba ky'obulemeezi itwe abasaija okwetegereza ekiriza abakazi. Nkahanu Nyakaisiki akaba naalizibwa ki? Kusemererwa nandi bujune? Busaalizi rundi mbabazi? Rundi manyeki akaba naarra habw'okugira ati \"Barakihurra bata?\" habwokuba uwe na mugenzi we bakaba bali baana b'omu bantu. Rundi manyeki akaba naarra habw'okuteekereza ati eka ya Isebo yasa okucwekere kimu, Kalyaki owaakaba asigaire ho kugikwatirra ngugwo baamuta omu nkomo. Baitu Nyakaisiki nka bagenzi be boona abakazi obu yamazire okwogya ati omutima gwe katugambe n'amaiziga ge, yateekana yaikya, yakya nk'iguru erikwasirwe orunombe rundi oruho okulikya enjura obu emara okugwa. Yaihayo esuuka ye yagyenagira, ekicweka kyayo ekimu yakyeta ha mutwe, yacwera Kabundaire yagangaijuka naagenda Katojo. Obu yahikire ha irembo omukumirizi yamugira ati \"Esaaha z'okwikiririzamu abagenyi zihoireho.\" Nyakaisiki bambi yagangaijuka naagaruka omuka asobiirwe. 17 Kalyaki ntakwebiirwe obu baamuhikize Katojo, baamurabya n'omu nyakatoole yoona abanyankomo abatakacwerirwe ei barabamu, baamuta omu kisiika kya Rumanda. Orubaju rwa ba Rumanda ha nkomo enu rukaba rwebaganiize kuruga ha nkomo yonyini, n'omulyango gwarwo gwali aheeru y'enju y'enkomo. Abanyankomo abacweriirwe na ba Rumanda tibaateeranaga; n'ebyokujwara byabu tibyasisanaga. Aba Rumanda baalyaga bonka, kandi baabahaga ebyokulya bike habwokuba tibaakoraga mirimo. Orubaju rwabu rukaba runyina ekizigati kyaliriirwe na simente n'ebisiika bisatu eby'okuraaramu. Ebibiri eby'orubaju n'orubaju bikaba biri bikooto, ekimu ekya hagati kikaka kiri kike. Buli kisiika kikaba kinyina orwigi rumu orurukukitahamu rukozirwe n'emitahimbwa y'amaani. Abanyankomo aba Rumanda baabyamaga orubaju n'orubaju baroleriire ekisiika, hagati hasigaramu omwanya. Omu mwanya ogwa hagati na hatagi baatekamuga edobo y'okuseesamu ekiro. Nyamusana baasesaga omu kibuga ekikaba kisumikaniizibwe ha kisiika kya aheeru ya muhuruzi ya Rumanda. Nyamusana aba Rumanda baabaturukyaga baikarra aheeru, boota akasana, rwebagyo babagarramu babakingira omu bisiika byabu. Kalyaki bakamuta omu kisiika kya ha bumoso nambere yasangire abatakacwerirwe abandi baingi, abasuma, abasomboozi n'abakatuzi. Abandi bakaba bahambire abakazi, abandi basiisire abaana abato, omu akaba akwasirwe ha bw'oburogo. Pita Kalyaki yahurra akwasirwe ensoni kurora ali kigoye kimu n'ekitebe kinu eky'abakozi b'obubi n'abacwi b'ebiragiro by'ihanga. Buli omu hali bo akaba naagonza okubaza na Kalyaki okuhurra nkooku yabuzire na motoka. Bakaba batarukwingana na uwe omu kuzaarwa, omu kwegesibwa n'ebindi. Abamu bakaba nibagonza okumubara nk'emanzi, baitu uwe omunda ye akaba amazire kwecwera omusango gwamusinga naakozesa ebigambo ebi yahuliire ijo ha rediyo nibigamba biti: \"Taata nsisire omu maiso g'iguru n'omu maiso gaawe.\" Akasumi k'okubakingira obu kaahikire baamwoleka obulenga bwe, nuko akarago na bulangiti ibiri, nibyo byona, okubyamira n'okwesweka. Hansi hakaba haalirwe na simente nihafuka tiitiiti, kandi nihaguma daidai di. Obu yagondeze okubyamaho akaba atarukusobora okugwijagira habwokuba abanyankomo abandi bakaba ni bagonza okubaza, batarukuhurra omuserukale ebi arukubaragira. Pita Kalyaki akaba naagonza okuculeera okuteekereza baitu kibaka kiri ky'obulemeezi okukikora. Yagamba omunda ye ati: \"Ruhanga wange nkatangana ki?\" Obu yatungire omwanya okurabamu byona ebyamufireho kiro eki akasanga nibiijuza endyanga, kandi akazoora ati atungire emigisa nyingi ei akaba atarukusemerra. Okubanza okugarra motoka egi Poliisi batamukwasire hanyuma y'okwesereekurra ha nyindo y'abapoliisi lyali ihano. Ekyakabiri embabazi Makenzi ezi yamwolekere tiziri nk'ezi ezikira okwolekwa omuserukale hali omuntu anyakucwire ebiragiro. Ekya kasatu kandi ihangamura nukwo kugwaho Safiira Marunga omwisiki omu maiso ge owaakaba naakira boona aba yakabona oburungi. Omwisiki ou ataaha naaseruza abiri kumara Sabbiiti isatu zoona. Kwirukira omunju ye, atagenderire, kumusereka, akabaza na uwe akamunywegera engaro ze, yateekerezaga obundi ati rundi tibibaireho kwo kirooto kwonka. Baitu obu yamanyaga ati kinu kibaireho kwo, amazirege esaaha yoona ali omu nju ya Marunga omurungi, aguma anihira, ayebwa obujune, habwokuba akaba namugonza nkooku atakagonzaaga. Obu yamuteekerezaahoga ahurra omutima gwamuteera. Deeru eki yayekaguzaga obutaleka nikyo kinu. \"Boojo Safiira alisobora okunyikiriza hanyuma ya binu byona?\" Obu bwakiire nyenkya Pita Kalyaki baija baamutabarra baamutwara omumaiso g'omuramuzi okumunyegerra nk'ebiragiro okubiri, habwokwiba motoka ya Zuwa Omubirigi omusuhuuki owaakaba naaraba Fort Portal naagenda Kampala. Eki obu baamazire okukikora omuramuzi yarangirra ati \"Omusango gulihulirwa ha Kyakabiri Sabbiiti erukwija, nukwo kugamba Sabbiiti emu kuruga kiro eki. Kalyaki baamugarrayo ha Rumanda omu nkomo. Kiro eki Nyakaisiki akagenda Katoojo yarora mugenzi we yamutwarra n'ebyokulya baabaza. Kalyaki akaba naagonza muno okumutebezaho byona ebyamufiireho omu itendekero ly'abeegi n'okuyagwireho omwisiki oli ou yamuragiire okumuserurra; baitu omutima ogumu gwamugamba guti \"Noosemerra oyegendereze okutanaga omwisiki ou orukugonza oti omu kabi, kakuba kyetegerezibwa ngu Marunga akakusereka nikisobora kuleeta akacwano. Kandi ekindi, ekintu obu omara kukiturukya okakigambiraho ondi, n'okukira muno ondi ogu kakuba asangwa ali mukazi, buli okyanjaire. Obu yamazire kuhuliriza amagezi ago Isenkati omutima gwe aga yamuhaire, ebigambo byona yabyahura omu mutima gwe okuhikya omusango guhoire. Sabbiiti emu obu yahoireho Pita Kalyaki baamuragira okujwara engoye ze kurungi n'okweteekaniza kugenda omu maiso g'omuramuzi. Ekiro kinu kikaba kimanyirwe abantu baingi, kandi nkooku Kalyaki na uwe akaba amanyirwe muno omurubuga, kandi nkooku abakaba batamumanyire bakaba banyina ekihika ky'okumuroraho, Mucwa (Ekooti) ekaijura abantu yabooga. Kalyaki obu baamuhikize omu maiso g'omuramuzi, omuramuzi yamusomera ebi barukumunyegerra omu mulingo gw'obutoosa ati: \"Pita Kalyaki owa Bukwali, Burahya, noonyegererwa omusango gw'okwiba motoka y'Omubrigi Zuwa, ebiro 30 July 1960 kuruga omu maiso ga Posita Ofiisi, Fort Portal, omu motoka, n'okulya eby'okulya bye ebi akaba ategekere okwekoonyeza n'abaana be kiro eki. Omusango ogu noogwikiriza?\" Abantu boona bahuunda amatu kuhuliriza Kalyaki eki aragarukamu. Baitu eby'okugarukamu kwe bitabe bingi kandi bitatwale omwanya mukooto. Akagarukamu ebigambo bibiri byonka ati: \"Ego ningwikiriza.\" Omuramuzi: \"Oinayo ekigambo ekindi eki orukugonza kungambira?\" Kalyaki hanyuma y'okukora omu maraka ge yagambira Omuramuzi ati: \"Waitu, nkasobya okutwara motoka etali yange n'okugibuza kumara ebiro byona ebi namazire nayo. Baitu obu nkaba nyeserekere iraka lya Ruhanga likanyizira lyangambira liti\" nsisire kandi ninsemerra okugarra motoka egi, hali bakama baayo. Na nyowe naikiriza nikyo nagiretiire nagikwasa omukuru wa Poliisi. Ninyikiriza ekifubiro kyona eki orampa, baitu ninkuraganiza nti tindigarukira okukora ekikorwa kya mulingo nka gunu obundi. Maliriire okutandika obwomeezi obuhyaka.\" Omuramuzi obu yamazire kuhuliriza ebigambo ebi, yakuba yagenda omu kisiika kye yamarayo edakiika nka ikumi na itaano yagaruka naacwa omusango naagamba ati: \"Pita Kalyaki okakora kubi kutwara motoka etali yawe, n'okusiisira bakama baayo, omusaija na mukazi we n'abaana be entegeka yaabu ei baali bategekere. Kyonka okakora kurungi okugigarra, kakuba kitali eki ekifubiro kyawe kyakubaire kikooto muno. Oraabohwa emyaka esatu. Kakuba okora kurungi omu nkomo bali kucweraho kimu kyakasatu ky'ekifubiro kyawe.\" Pita Kalyaki baamwebembeza baamuturukya aheeru, bamuta omu motoka y'enkomo yagenda yayongera okuraba omu nyakatoole y'ebihandiiko n'ebikaguzo abanyankomo abacweriirwe ebi barabamu. Baamujuura engoye ze, baamuha bwara bwa nkoko ez'enkomo n'enamba ye, baamwoleka n'ekisiika kye rw'obutiti, yatandika ekifubiro kye. 18 Sabbiiti ina hanyuma y'ekiro eki baacwerireho omusango gwa Kalyaki, Oliva Kaabajwisa nyakaabu Marunga akamubungira omu itendekero, kyali Kyamukaaga yasiibayo nibabaza nibaseka nk'abaisiki nyineemu oku bagira. Buli omu naagambira mutaahi we ebimufiireho n'okukira muno ebirukukwata ha boojo. Abaisiki bagonza muno kubaza ha boojo nk'aboojo oku bagoonza kubaza ha baisiki. Marunga nuwe yatandikire ati: \"Adyeri gira turole ebyawe na Kakonge byahikiha?\" Oliva: \"Iwe Abwoli noogira ebyaitu ebi binyina ebiso n'enyuma?\" Nandi Marunga ati \"Ee?\" Oliva: \"Tiimanyire, n'okugira ira byagira ira toohurra ngu akanaga obu kaikara ira ha kyoto!! Ijweri Adyeri oli owa Kyegobe akaija yagambira Akiiki ati ngu ab'owabu Kakonge bagira akalaako, ngu manya mugenzi wa isenkuru akeita, yayehanika omu icumbiro. Bunu Adyeri akwasire hansi na haiguru aho ati omwana wange tarukugenda kuswerwa omu ba Kyeniga. Obutulikunganaho omusaja akagenda akeita bagire ngu Kaabajwisa nuwe yakikora, nga taata? Adyeri obu namwitiraine ijweri naagenda ha bugenyi bwa Byembwa, naanye nkabona naabintamu. Yagira ati obu orahambiriza okagenda omuka egi, ati: Nyowe ha bugenyi bwawe tolimbonaho, na iwe na nyowe nitucwa akati nitukanaga!\" Nandi Marunga ati: \"Obaboine abantu okubakwatirra amasa kandi ebiro ebi byona ebigambo ha byakatandikiire Adyeri ataaha ha? Bunu iwe noogira ota?\" Oliva: \"Nyowe nkyabihangire abiri. Araali takangambire kintu.\" Marunga: \"Deeru Nyowe obu ndibatwarra owange onu baligira bata?\" Oliva yakaguza n'ekihika kunu naaseka muno ati: \"Araha? Oine ondi?\" Boona baasekera haiguru. Marunga arora omu nsahu ye ey'omu ngaro aihamu ebbahaasa, omu bbahaasa aihamu akasisani akakwasa Kabajwisa. Kaabajwisa obuyakataireho eriiso limu agira ati: \"Mawe!\" Agwa n'enseko; agaruka aimuka akatamu amaiso agira ati: \"Leeru onu burungi butoonya kantakamubonaga omu nsi munu. Muhuma caali n'engingo ze zoona!\" Bombi boongera basekera haiguru. Nubwo Marunga hanyuma agira ati: \"Okumuboine omusanga ha, ali omu nsengo!\" Nubwo Oliva amugarukamu naahwihara ati: \"Ali omu nsengo?\" Marunga agarukamu ati \" Ego,\" kankwoleke, ebbaruha ye nukwo onanuke\". Nandi Oliva ataireyo omukono okugyanukura agira ati: \"Leeta turole.\" Marunga agiihayo agimuha. Kabajwisa atandika okusoma; ekaba etaroho biro by'omwezi, ebigambo byayo mbinu. Omu Nsengo Abwoli Marunga Omu kiikaro nk'eki ndumu hati tikirukurahuka omuntu okuhandiikara omurungi we nkooku iwe oli hali nyowe habwokuba omwanya muke, kandi buli bbaruha yoona nibabanza kugisoma kurora ebirumu. Baitu enu ninihira tibaagirole kandi tibaagisome, ngikukumikire mugenzi wange ogu nkooku turuga nda emu, kandi mugambiire byona ebindi ha mutima nukwo aije abikumpikizeeho noosobora okumwesigira kimu omu buli kintu, tasobora kwata ifubo. Ninkusiima Marunga gange habw'amakune n'embabazi ebiwangiriire omu kasumi aka nkaba nimbyetaagiramu muno nti, kandi n'okuhayo obwomeezi bwawe n'ekitiniisa k'ibara lyawe habw'enyonyi y'entambaruki. Omwana w'omuntu naasobora kwiha nkaba ebigambo ebisobora okumarayo okusiima kwe habw'ekikorwa ekiingaine aho! Ninihira nti okamara okuhurra byona ebyanfireho okuruga buli, obu oraaba otarabihuliire ntumire ogu abikurabiremu. Abwoli Marunga ningonza kwongera kukugumiza nti ebigambo biri ebi nakubaliize ha kiro eky'omugisa, ntabibaze habw'ebikiratima n'okwenulisiriza rundi kuserra okugirirwa embabazi kwonka, baitu nkabiihira kimu ha rugondo omunda. Ninkwoleka, iroho ly'engonzi erya ha mutuma gwange omunda. Iwe niiwe wenka mubazi ogusobora okuntambira, niiwe twizi otusobora okumpaagura. Ekindukukusaba Marunga, nimanya nti tikirukurahuka ndi musuma ndi munyankomo, ndi omu nsengo; baitu Abwoli nikisoboka omuntu okuhinduka n'okutandika buhyaka, n'okukira muno kakuba agira obugumizo. Ensi yoona erikwimukirra kakuba ehuurra nka kinu eki ndukukusaba, kayakaimukirirra busaleeru kaaswa nka nyowe, baitu ninkuraganiza nti tolyeyijukya; noobu ndiba munaku nobu ndiba nkooku mbaire. Ogu ayatumire iraka lyabaza na nyowe omu karungu ati, \"Garuka omuka\" nimwesiga nti alifoora eka egi iguru erinyakuli omu nsi, n'obwomeezi bwaitu ahamu enanga y'engonzi. Ninyongera okukusaba ntiize amaju nka buli nti ompe engonzi zaawe. Ninyowe Akunanukira, Rwomunsengo. P.S Nkutwekiire akasisani kange ninkusaba okaikirize. Kabajwsa ebbaruha akagisoma ataireho akaseko ha maiso ge, na Marunga amutaireho abiri n'ebimwemwe. Obu yagimazire yainunuka yamurora n'akaseko nk'okuhwihara yamugira ati: \"Rwomusengo murungi, baitu ebbaruha ye tindukugyetegereza!!\" Marunga amugarukamu ati: \"Kyamananu torukusobora kugyetegereza rundi buli omanyire ebigyehinguliriize, kambikuteereyo obu olibigamba olisanga na nyowe bamunkurasize.\" Amusubiriirra byona ebya Pita Kalyaki. Oliva ayekwata ha munwa ahuniriire. Nubwo yamukaguza ati: \"Iwe noomugonza?\" Marunga amugarukamu ati: \"Adyeri omuntu ou wakabona kumara esaaha emu yonka, hanyuma wagaruka okuhurra ali 'Omu nsengo' oragira ota oti niimugonza? Baitu kyonka nikisoboka okumugonza ninteekereza naasobora okuhinduka.\" Nandi Oliva ati: \"Kakuba omugonza okamuleeterra Araali na Adyeri, obuleemu obu olirwana obwetegeke.\" 19 Omu nkomo ya Katojo nambere Pita Kalyaki yakwatiirwe akagira engeso nungi, nahabweki baagenda nibamukuza naatunga enkizo nk'engeso y'enkomo oku eri biro binu. Kandi habw'okugonza kugira akahanda k'okurabyamu ebbaruha ze, akacwa amagezi yanywana abantu abasobora kuzimurabizaamu bwango kwihikya hali mugenzi we Nyakaisiki, ayaijaga kabiri buli mwezi okutabaarra ebbaruha ezi kwitwara omu itendekero. Marunga na Nyakaisiki baatandika okumanyangana kurungi n'okubazaho \"Rwomunsengo.\" Marunga yatandika buli mwezi okunihira okurora Nyakaisiki aizire n'ebbaruha erukuruga \"Omunsengo\" yatandika okurora Nyakaisiki nkooku yakubaire ali muramukati we. Nyakaisiki akaba naagonza muno mugenzi we na uwe ateekaane ayombeke eka. Baitu omunda ye akaba naagira ati \"Kyakurugaha omwana omurungi nkoonu, ow'omu bantu ayegesiibwe ati, kandi w'engeso enungi okusobora okwikiriza Pita rundi buli Ruhanga akozire ekyamahano. Baitu obu yabonaga ebbaruha ezi Marunga ataimubingisize, noobu araaba ataraigarukamuga, aguma. Ha kiro kimu omu biro by'okuhumura kwe omuka Marunga akatebezaaho nyina byona ebyamufiireho na Kalyaki. Ibara eri omuntu weena akaba alihuliireho. Nyina obu yamazire okuhuliriza ebi byona yamukaguza ati: \"Ego mwana wange orugambo rukaija rwatuhikaho hanu, kandi rutaaha rujaakaire ensi yoona ngu niiwe waserekere Kalyaki.\" Marunga: \"Baligamba bagaruke baleke ekibatakalekaga ni kiha?\" Nyina: \"Ngira iwe tokamwikiriize?\" Marunga: \"Nangwa, tinkamwikiriize, baitu ninsobora kumwikiriza.\" Nyina: \"Mwana wange, obuziba naku tiisanga mwana gwazo! Kampaho iwe oine akalimo kaawe nookora, n'abagole baawe nibakusiima obu balikubinga haakire tokora obwayaya?\" Marunga: \"Omulimo nugusobora kumpa eka? Nugusobora kumpa abaana?\" Nyina: \"Kyamananu omulimo tigusobora kukuha kka n'abaana baitu habw'okuswerwa omusuma kandi omuntu ou bakwasireho omu nkomo haakire oikara oti!\" Marunga: \"Maama omuntu naasobora okuhinduka naaleka ebibi bye ebi yakozire naakora eby'ebiragiro kandi ebihikirire, n'okukira muno kakuba abona omuntu arukumugondeza kimu.\" Nyina: \"Baitu nabwo Abwoli kakuba omwikiriza nooha aliija ha bugenyi bwawe Nyokwento Kacoboyo nandi swenkati owa Kyegobe?\" Marunga: \"Kasita iwe n'Araali mulibaho kirimara.\" Nyina: \"Baitu mwana wange omwana tazarwa omu.\" Marunga: \"Bunu hati ebya Oliva obu babiisire muraamugira muta, muraamutaho ekufuro mumubohe nk'esanduuko?\" Ngira obufumbo buba bwa bantu babiri, kakuba bagonzangana bakasiimangana, mazimba gaabu baligeemiga bonka.\" Nyina: \"Eki nukwo kiri ha ruguru, baitu abantu obu baswerrana buli enganda ibiri itaahirraine.\" Marunga: \"Eki nukwo kyali ira, baitu biro binu tibiri nk'ebya ira ngu omwana muraamukomera omusaija, n'omwojo muramukomera omwisiki omu ruganda nanka. Hati abaana nubo barukwegombozangana nibaleetera abazaire. Abazaire nibasobora kubaha amagezi omu nsita kakuba omwana agasiima akagakuratira, nukwo; kakuba atagasiima, abazaire nibasemerra kwikiriza ogu ou abaletiire. Obu biribasobera ira iju obuliriba limazire okwijura omu kyoto baliba bataine w'okwekwasa.\" Nyina kunu amaizi nigamukunkumuka omumaiso agira ati: \"Deeru itwe ensoni tuliitaha omunsi? Omusuma!\" Marunga: \"Amooti leeru iwe obu warra hati ntakakugambiire nti mwikiriize obu ndiija nka kugira nti nimugonza answere olisura ki! Kandi byona ensoni zaaki? Itwe niitwe tuliba twibire nandi tukwasirwe omu nkomo? Nyowe haakire ngenda n'omusuma ou ndukugonza okukira kuswerwa ahikirire ou ntarukugonza. Kalyaki obu araaba yaibire motoka ngira akeegarukamu yagigarurra aba Poliisi bagiha mukama wayo n'ebyayo byona babisangamu; ogu tarukukira abahikiriire kyenda na mwenda abataserra okwegarukamu?\" 20 Omu nkomo ya Katojo ha kiro omu bwire bwa nyenkya hakaba hahingwireho omwaka gumu n'emyezi mwenda kuruga Kalyaki ha yataahire omu nkomo. Omujaasi w'enkomo akamweta omu ofiisi ye, eyekaba eri omukisiika kya haiguru eky'ekyombeko ky'enkomo, yamugira ati: \"Kalyaki, kurugirra omu ripoota ezi nyikaire nintunga kuruga hali abo abaikaire nibakurolerra, kandi obu oraayeyongera okukora nkooku oikaire nookora omu biro by'enyuma, noija okusumururwa omu mwanya gw'emyezi esatu omu maiso; nukwo kugamba noija kumara hanu emyaka ebiri omu kiikaro ky'esatu. Nitugonza okulengaho okukuserurra eki osobora okukora obu oliruga hanu. Obusumi obu omazire hanu okozire omu bitongole ki?\" Kalyaki: \"Nkabandiza omu ibaiziro, hanyuma bantwara omukurolerra ebitabu, obunarugire oku nagenda omu misiri kubinga turakita erukulima.\" Omujaasi: \"Omuli ebi byona wakugondeze kukora ki kakuba kisoboka?\" \"Nyetekanize okukora omulimo gwona ogu olisobora okuntungira kyonka naakugondeze muno ogwokubinga motoka rundi turakita.\" Kalyaki: \"Turalengaho nkooku turukusobora okukuserurra omulimo, baitu ky'obulemeezi okutunga emirimo biro binu n'okukira muno habw'abantu abarugire omu nkomo nkahanu baitu ninsobora okukwesiga.\" Kalyaki yateera etamaamu y'okusiima n'okuraga yaturuka. Omujaasi yamukurasa amaiso yagira ati: \"Musigazi ndabukya, kandi kakuba enkya emugirra naasobora kutaaha omu irembo erifunzire.\" Omujaasi n'abakoonyezi be baalengaho nkooku barukusobora okuserurra n'okutegekera Kalyaki omulimo; baitu kyali ky'obulemeezi okugutunga. Obu hakaba hakyasigaireyo omwezi gumu Kalyaki okulekerwa, n'omulimo gutakazokere hakaija ebbaruha neeruga owa Misita Burawuni, Omujungu Kalyaki ou yakorraga ira Nairobi; akaba naagonza kugaruka omu Isita Afirika, kandi akaba naagonza muno, okugaruka okukozesa Kalyaki okumubingira motoka. Akaba naaserra okumanya, haalirugira omu nkomo. Omujaasi obu yatungire ebbaruha enu akasemererwa muno habwokuba okutalibana okw'okuserurra Kalyaki eki okukora, kukaba nukusa okuhoireho. Yahandiika bwango naagarukamu ebbaruha ya Misita Burawani, kandi naamumanyisa nkooku basangire Kalyaki ali musigazi murungi, akasumi akabamazire na uwe. Hanyuma akeeta Kalyaki yamutebeza byona; Kalyaki akasisana nka anyakuli omu kirooto. Omugisa nkoogu gukaba gumuhinguraine okugwikiririzaaho ati nigusobora okumwizira, baitu akasemererwa muno okukira oku akaba naasobora okwoleka ha ruguru. Emyaka ebiri obu yaroomere, kyali kiro Kyakataano omu bwire bwa nyenkya, Pita Kalyaki baamugarurra obugabe bwe, baamwihirayo n'engoye ze, yajwara kurungi. Baamuraga yaruga omu nkomo ali omusaija w'obugabe. Kalyaki akaba ategekere na Nyakaisiki okutarangaaniza okusumururwa kwe, nahabweki obu yarugire omu nkomo bantu bake muno, katugambe tuti ab'omunju bonka nubo baamanyire; okwihaho Marunga ogu noobu ndaaba ntagambire akaba naasemerra okumanya, kandi Nyakaisiki akamutebeza byona obu yatwaireyo ebbaruha ye eya ha mpero. Kalyaki akasoobooka mpora yataaha omu nju y'owanyina yagira ati ci. Akaba atumire Nyakaisiki okwesengereza Marunga aikirize okumurora Kyasande. Marunga na uwe atabe mubi yaikiriza okwitiraitirana Rwomunsengo ha Kyasande. 21 Abakwatwa abarukukira obwingi obu baba nibaruga omu nkomo biro binu emirundi nyingi obasanga nibazooka kurungi akukira oku bakaba bali batakagiiremu. Enkomo nkooku twazigwetiirwe Abangereza tiiroho habw'okubonabonesa omuntu, kyonka habw'okuha omuntu omwanya kwegarukamu, akasobora okugaruka hanyuma okwikarana n'abantu bagenzi be atarukucwa ebiragiro. Abanyankomo bakozesibwa n'amaani baitu emirimo teba y'okubaita. Ebintu byabu byona babikorra ha busumi obulengerwe. Obusumi bw'okulya, obw'okwetwa amabara, obw'okuzaana, obw'okuhuumura, byona bimanyirwa kimu buli kiro. Omuntu obu aba ali mutamiizi, rundi arukuraara muro, hati atunga omwanya kuteekaana n'okuhuumura. N'ekirugamu nukwo abantu abamu kugomoka n'okuzooka kurungi kunu babaire bali omu nsengo. Pita Kalyaki ha yarugiire omu nkomo hanyuma y'emyaka ebiri ei yamaziremu, habwokuba bakaba bamucweriireho gumu ha bw'okukora kurungi, akaba naazoka kurungi, anywisiriize weena, omusigazi enyamibwa nkooku yakahangirwe ali, kandi obu yataireho obwecumi bwe obu obw'okutaragalirwa, ayamuroraga tiyalemaga okumuligira. Hakaba hahingwireho emyaka ebiri n'ebiro bike kuruga ha kiro kiri Marunga eki yaroliireho Kalyaki ali nk'omusuhuuki nairuka abalinzi b'obusinge bw'ensi, yamwikiriza yayesereka omu nju ye, hayarugiriire nayetwara omu bulemi atakwasirwe. Okumara obusumi obu bwona Marunga akaba ayeyongiire okumanya Kalyaki n'obwomeezi bwe obwa kara, kuruga hali abantu batali bamu, nkooku abakazi bagira amasano g'okumanya ebintu ebirukufa ha bantu. Kandi n'emirundi ei yaikaire n'owanyina Nyakasiki n'ebbaruha za Kalyaki yamuhandiikiraga, bikaba bimuhaire ekisisani ekiijwire eky'omusigazi onu ayaizire naamugonza kandi naamuramya. Ha rubaju rwa Kalyaki okwihaho buli obu yamuroliire omu Posita Ofiisi n'obuyamuroliire omu itendekero, busaho bundi; kyonka buli omu yaroraga mutaahi we muno ha yakasiimiraga hoona omu mwoyo. Ekiikaro kinu \"mwoyo' baingi bakizoora kiri ky'omuhendo kandi ky'ensita okurorramu enganjani n'enganzi zaabu bali omu nsi munu n'abaarugiremu, batarukuhindwa omuntu wena rundi ekintu kyona hansi na ha iguru na nyabuyonga. Ha murundi gunu nubwo bakaba nibaija okurorangana nk'abenda. Ekiro eki ekya Sande eki bakaba nibaija okurorrahongana, buli omu kikaba nikimwisa ekihika; n'okukira muno Kalyaki owaakaba ategekere kutwara Amarunga ge omu busozi bw'omu Bulembo obu nyakuli haihi n'enkomo ya Katojo, obu akaba aisire nabwo omukago habwoburungi bwabwo n'ebiijongo byako, n'embeho enungi n'okuha omuntu omugisa ogw'okulengera. Nahabweki ekiro akakitandika naahuhirra akaara enjura ereke kugwa. Nayo bambi etabe mbi tiyagwa. Nahabweki bakeesanga baine orwebagyo orurungi orwa kasana, n'akayaga akarukuzinisa emburara, n'iguru litiire empuuga, ebiijongo biteekere, obunyonyi nibutiitira, ente niirya n'obusinge omu bihanga by'omu busozi. Omwezi nkooku gukaba guli gwa Agusito, amasinde maingi bakaba bagategere iguru, n'embuuku zaago niiboya okuboya nkooku omuntu weena ayakuliire omu kyaro atarukusobora kwebwa, kandi okusobora okwijukya abamu ebyokulya ebimu ebi basobora okwokya omu mbuuku ezi. Nyakaisiki akaba ategekere okupangisa motoka niyo aiziremu na Marunga, emuhikye omu Bulembo basange Kalyaki ahikireyo abalindiriire. Nukwo kyabaire. Ha saaha nka ikumi n'ekicweka aho takisi ekaba neehona mpora neeraba omu maduuka, enyuma ikaliirwemu abakazi babiri, yagenda yahika omu Bulembo hasigaire edakiika kuhika esaaha ikumi n'emu. Nyakaisiki yaragira owa takisi yayemerra, yamusasura yamuragira okugarukayo. Omubingi wa takisi yahunirra okurora abaisiki banu nibaruga omu motoka omu mwarangasa kwonka hataroho eka ngu ngigyo baagya okugitaaha. Yakubura motoka ye yagiroza ogugiresere, n'abaisiki baarubataho kake nibagenda omu maiso baakubukira obumoso nk'abarukugya Saaka ha biijongo. Bakaba baagendaho akaanya kake, omusigazi owaakaba atoonyere kurungi abohere taayi, atiire isoke weena oti rundi naagenda kutaaha obugenyi rundi okusoma ha kiro kya Nweri, yaimuka mpora mpora yayemerra yarubata nayesindika okwija okwitirana abaisiki babiri. Marunga burungi butoonya leru hati bukaba nubusa oburaaragara. Akaba ajwaire ekiteteeyi ky'omusono, yayeta omuniga omu bikya, esaaha ye ha mukono etabuzireho, ensahu ezabambire ez'a bakazi bomulembe bakwata akaba ainayo, yayecayura na pauda weena yamulikaana nk'endolerwamu. Baija baitiraitiranira hansi y'akasozi k'Obulembo. Baramukyangana n'okusemererwa okw'omunda Kalyaki atanyina oburabukya nk'obwa buli obu yamusangire omu Itendekero; rundi Manyeki akafurwa okubaho kwowanyina baitu abagira bombi ati: \"Mwije tutembe ha kasozi hali nuho tusobora kurorra hoona kurungi.\" Baarubata mpora mpora baatemba okuhikya obu bahikire omu kanana k'obusozi bubiri. Kalyaki yayarraho omupiira gwe Abaisiki baikarra. Bakatandikira, ha kuligira oburungi bw'okuzooka kw'ebiikaro n'ebyombeko ebi baaleebaga, Bbooma, enkomo, Orukooto, Nyakasura, Rwenzori n'ebiijongo, n'ente ezikaba nizirya nebindi ebi baaroraga. Obu bakaba baamaraho omwanya nk'ogw'ekicweka ky'esaaha, Nyakaisiki agira Marunga ati: \"Abwoli kansirimuke ifo hali ngaruke.\" Nandi Marunga ati: \"Mhu, leka kutusiga itwenka, ifo noogenda kurorayo oho?\" Nyakaisiki: \"Enju eri ogiboine enyakuziitirwe orugo, n'ebitooke by'omukokoro bigiri ha rubaju, haliyo nyinarumi itwe, kanyiruke murole, naahikire hanu nukwo ngaruke.\" Kalyaki akaba abataireho abiri naasekasekamu nka \"Kamanyi Mirembe?\" Ngu: \"Nkasangwa Niimanya.\" 22 Nyakaisiki obu yahweriireyo, Kalyaki omunda ye agira ati: \"Nkaija kulya taraara.\" Atandika at \"Abwoli otyo kwija kundora. Webale no'kukunira Nyakaisiki byona akabingambira.\" Marunga amugarukamu naamurora atarukumugumyaho amaiso ati \"Tabarukayo omu nsengo.\" Kalyaki na uwe amugira at, \"Webale kunsabira Abwoli.\" Marunga: \"Otyo muno ebbaruha zange zoona, kyonka onganyire kutakugarukamu.\" Kalyaki: \"Nkaba ntarukukunihira kungarukamu Abwoli, zaakubaireho n'obulemeezi kumpikaho. Abwoli tindyebwa amakune aga wankoliire. Hati ibanja ly'abandi ndimazire kyonka ensi teganyira. Ningonza okutandika orubazo rwange hanarugarukiize buli emyaka ebiri. ehingwireho. Nkasiga nakusaba n'omutima gwange gwona nti ompe okugonza kwawe kuntambire. Hati ninyongeera okusaba ebintu bindi bibiri. Ninkusaba okunganyira ebyenyuma, ninkusaba n'okubyebura kandi agaruke ompe engonzi zaawe. Nyowe ha rubaju rwange ninkuheera kimu okugonza kwange kwona. Baitu nimanya nti okwange okugonza tikwina bulemeezi. Okwawe nukukwetaagisa obumanzi, okwefuma, okwesiga n'okuganyira; baitu ninkugambira kinu Abwoli nti obu orayefuma okampa okugonza kwawe tolyeijukya, kandi oliba okuhaire omuntu arukukubara nk'eruuru, habwokuba taakusobiire okukutunga omu mulingo ogundi gwona.\" Marunga akaba amazire omwanya mukooto naatekereza ha musigazi onu, akamanya ati okumugonza kwefuma; okumugonza nukusobora kumanyisa ngu abe boona nibasobora kumwecwaho naasigara na Kalyaki omusuma, omukwatwa, ataine mulimo, ataine nju, arukusoborakugarukanaiba. Hati akasumi k'okucwamu n'okumalirra kakaba kahikire. Amwikirize nandi amwangirre? Hati emyaka nginu ebiri ehoireho Kalyaki yakaba kumusaba engonzi ze, nkooku arukukyeta, naasemerra amalirre hati obu araba ali w'okumuikiriza rundi kutamuikiriza. Yateekereza bwango ati: Omuntu naasobora kuhinduka. Akeetwara wenka omu nkomo, akagira engeso nungi omu nkomo, basobora n'okumucweraho omwaka gumu gwona ha myaka esatu. Itwe tuli basiisi kakuba ebibi byaitu byona biija omu musana bikeeyoleka nk'ebya Kalyaki. Ruhanga naasobora okuraba omuli nyowe kukoonyera omusigazi onu. Ninsemerra muhe okugonza kwange, kandi okugonza kwange obu kuraaba nukusobora okukoyera omusaija onu omu kumufora omuntu omurungi nkooku uwe arukkwikiriza, kuliba kugandukire. Ninsemerra nkumuhe rundi na uwe okwe nukusobora okunkoonyera omu buceke obwange obu atamanyire hati. Izooba likaba niritobera enyuma ya Rwenzori, ensi yoona ekaba eteekere n'obusinge Kalyaki na Marunga bakaba baikailire bombi bonka ha mupiira gw'enjura, beehinguliirizibwe oburungi bw'ebihangi ebindi ebya Ruhanga, omu busozi obu obwehingulirize ebiijongo omu Bulembo, nuho Marunga yacwekiire, yahayo okugonza kwe hali Pita Kalyaki n'amaizi nigamukunkumuka omu maiso. Ekirukumanyisa ngu akamugonza n'okweganyira kandi n'okuganyira; na Kalyaki yayanuukura engonzi ezi n'okuramya. 23 Ebyakurasireho Hanyuma y'ebiro bike Kalyaki akamanyisa Marunga nkooku mukama we owa ira yagarukire okuruga Bulaya kandi naamwetaaga okwongera okumukorra. Kinu kikaleetera Marunga okusemererwa n'okuhuumura, habwokuba kikamanyisa ngu nibasobora kweyombekera akaju. Marunga obu yagenzire omuka akatebeza nyina oku aikirize okuswerwa Kalyaki, kyonka yamuhabura ati \"Otagira oti nyizire okubasaba nti munyikirize, nyizire okubagambira eki nkozire, nimbasaba mukiikirize, habwokuba noobu mutanyikirize, nabwo naija okunswera. Ogambire baisenkati nyowe n'abanyinento nyowe na boona abatwine nabo obuzaale oti, ebibi byona ebya Kalyaki n'eby'oruganda rwe byona nkabimanya ntakamwikirize kunswera. Owalisiima kwija ha bugenyi bwange aliija, owatalisiima aikale. Hanyuma y'omwaka gumu Kalyaki akaba asoboire okweyombekera enju nungi ey'ibbate Kanyambeho. Omu mwaka gw'akabiri yagabura mukazi we Marunga, omu rungi nk'ihuunde, emanzi nk'engonzi. Obu nagenzire okubarora hanyuma y'emyaka esatu, bakaba nibasemererwa n'obwana bwabu bubiri. Marunga akaba naayegesa Kigarama; Kalyaki akaba aguzire motoka naakora omulimo gwa takisi; kandi n'abaabu Marunga boona bakaba nibaija nibataaha eka ye nkaki, nibahimba abaana nibanywegera, nibateera nibarabamu. Nkasiga engonzi niihagura Kalyaki, nimucwa omukonomura, nimuha eka, naateekana nk'abeenda, nyowe nimboha obulenga bwange, ninkoma omuhanda gwange nindugayo, nintaaha omu kasuli kange Mbaale haihi na Kayanja, niingamba Nyinabwenge hakaifro nti: \"Muzaana wange tekaho enyungu oncumbire akaro kange ndye mbyame, kandi ndafeerwa habiri! Tukafeerwa engoma nitujuna omukazi kandi turagaruka tuferwe n'obwagibulize! Nkukwo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha Kyoto Omu Kairirizi Runyoro - Rotooro: At the fireside in the evening by S. T. MANYINDO illustrated by A.W.R. MCCRAE AND ALAN JARMAN This book has been recommended for use in Primary Schools and has been read and recommended by the Runyoro-Rutooro Language and Literature Committee. Ha Kyoto Omu Kairirizi kikahanditkwa S. T. MANYINDO UGANDA LITERATURE BUREAU KAMPALA 1978 UGANDA LITERATURE BUREAU P.O. BOX 1317, KAMPALA (C) S.T. MANYINDO First published 1960 by East African Literature Bureau Reprinted 1966 Reprinted 1978 by Uganda Literature Bureau EBIRUMU Orupapura I. Nkooku Amagezi Gaahikireho Buli Muntu Weena ..... 1 II. Habwaki Enzikeeri Obu Bagikwata Eteera Ekifuba Kyayo n'Amapapa ..... 3 III. Omwisiki \"Kyakyo\" Ayagonzibwaga", "completion": "Muno ..... 5 IV. Habwaki Ebikere Bitakira Kubingwa Aboojo ..... 8 V. Nkooku Entale n'Empisi Byaizire Kuganjana ..... 11 VI. Habwaki Abaisiki Bataliire Enkoko ..... 13 VII. Habwaki Engo Buli Kasumi Ikwatira ha Rubaju rw'Emoso Rwonka ..... 18 VIII. Habwaki Enkoko Ekooka ..... 21 IX. Omuhiigi n'Akanyamankogoto ..... 23 X. Habwaki Ensere Ziikara Omu Maizi ..... 26 XI. Rwakaikara Omusohi w'Encu Kandi Omufu w'Amaiso ..... 28 XII. Ekyoma Ekyasaaga Oburo Kyonka ..... 31 XIII. Juma n'Abakazi Abadoma ..... 33 XIV. Omunyoro Tindukwetegereza ..... 39 XV. Ekisura Ekyaibirwe ..... 42 XVI. Omukaikuru n'Ente Ye (Oruganikyo rw' Omukaikuru n'Ente Ye) ..... 45 XVII. Obucwangya Bwingi Bukafeereza Katabaazi Enjonjo ..... 48 I NKOOKU AMAGEZI GAAHIKIREHO BULI", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira omunsi ya Tooro hakaba harumu omusaija ayayetwaga Byensi. Omuntu onu nuwe wenka akaba aina amagezi ga buli mulingo abantu abandi baali batalaina magezi. Ekiro kimu abantu bakamwizira okubaha amagezi, baitu uwe atagonze kubagambira ekintu kyona; na habweki bo nukwo kucwamu kumurwanisa. Kinu kikabiihiza muno Byensi, nukwo na uwe kucwamu okutwara akasisi akaakaba ayahwiremu amagezi akakasereka hara. Mutabani we obu yarozire ise naagenda wenka omu kisaka kusereka akasisi, yatiina. Yateekereza ati rundi ise naagonza kweita. Byensi obu yagenzire hara muno omu kisaka akarora omuti mukooto muno yagutemba nukwo ayahule akasisi ke akaali karumu amagezi omu mataagi g'omuti - eruguru. Baitu habw'okulemeera kw'akasisi, obu yalengereho muno kutemba omuti kuhika ha iguru, yalemwa. Akalemerwa ha itaagi ly'okubanza. Hanyuma yatandika okuteekereza kiki ekyaraakora. Ahonaaho omutabani ayali amuhondiire akamwamirra ati, \"Taata akasisi okahagatire nukwo otembe kurungi.\" Omu kasumi ako Byensi yahunirra kurora omwana we naamuhanurra. Yakwatwa ekiniga akasisi yakateera hansi, kaayatika; amagezi gaararanga. Kuruga obu buli muntu weena gaamuhikaho. II HABWAKI ENZIKEERI OBU BAGIKWATA ETEERA EKIFUBA KYAYO N'AMAPAPA Omu biro bya ira muno, haabahoga okusandaara kw'amaizi. Enyanja zaaboogaga muno, amaizi gamira abantu bahwerekerra. Abaasigarahoga baalengahoga kugenda kwikara mu bicweka ebiri hara n'enyanja. Ekiro kimu, omusaija omu obu akaba naagenda, akarora ekinyonyi kimu ekyetwa \"Enzikeeri.\" Ekinyonyi kinu kiikara mu nyanja. Omusaija yakigamba ati, \"Abantu baingi bahwerekeriire baisirwe amaizi habw'okubooga kw'enyanja.\" Enzikeeri yamugarukamu eti, \"Gambira abantu babyale emikindo mu nkarra ha myegeego y'enyanja okugyeehinguliriza. Emikindo obu erikura eritanga amaizi kucwa gakasandaarahoonahoona omunsi.\" Omusaija yatwara amagezi ganu yagamanyisa abantu boona. Na bo nukwo baakora, baabyara emikindo okwehinguliriza enyanja zoona. Obu enyanja zaaboogaga amaizi tigaasoboraga kucwa gakagenda okwita abantu. Enzikeeri na yo ekanihira ngu abantu na bo tibalirema kugikoonyera kakuba habaho ekigigweriire. Eky'omugisa mubi abantu bakeebwa amagezi enzikeeri yabahaire. Tibaagikorra amakune. Buli kasumi yaijaga ha bwerre erugire omunyanja habw'okwalika amahuli gaayo, hanyuma ekiro ekimu abantu baagikwata, baagiita, baagirya. Nahabweki nikyo ororra omuntu obu akwata enzikeeri, yo ebanza eteerateera ha kifuba kyayo n'amapapa, obu eba neekungana eti, \"Nyowe habw'okubaha amagezi mukeejuna kwitwa okusandaara kw'amaizi nikyo inywe mumpiigira?\" III OMWISIKI \"KYAKYO\" AYAGONZIBWAGA MUNO Ira hakaba haroho omusaija azaire muhara we murungi muno. Abasaija baingi abaamuroraga, baamwegomba kumuswera. Omwisiki habw'okusemera muno bakamurukirra ibara \"Kyakyo\". Ekiro kimu, abasaija basatu bakaija owaabu omwisiki okweranga. Ise Kyakyo yabagambira ati, \"Tindukugonza kusweza omwana wange Kyakyo habwokuba nankoonyera muno kandi nuwe nyina wenka.\" Baitu abasaija abo basatu, abaswezi, bakeesengereza muno ise Kyakyo okubaha muhara we bamuswere, habwokuba akaba abacwire muno omutima. Nubwo Ise Kyakyo yaikiriize, baitu yabagambira ati, \"Inywe inywenka niinywe mukomeho omu ou araaswera Kyakyo, habwokuba abasaija basatu inywena timurukosobora kuswera omukazi omu.\" Abasaija bakalemesibwa kukomamu omu omuli bo, habwokuba boona baagonzaaga muno Kyakyo. Abaswezi bakamanyisa ise Kyakyo bati, \"Itwe itwenka kiremiire kukomaho omuntu omu ou araaswera Kyakyo.\" Nubwo ise Kyakyo yabamanyisize ati, \"Hati mugarukeyo, ndibeeta kiro kindi.\" Obu baamazire kugenda ise Kyakyo yagambira omuhara ati, \"Byama omu kitabu kyawe oyesweke, osisane nk'omuntu afiire. Nyowe kantumire bwangu abasajja bali abaizirege nibagonza kukuswera mbamanyise nti 'muhara wange afiire mwije tumuziike'.\" Bambi Kyakyo nukwo yakozire nka ise oku yamuragiire, yayeswekerra weena. Hanyuma, ise yatuma bwangu kweta abasajja abaagonzaaga kuswera muhara we kwija. Omukwenda akabanza kuhika omb'omusaija w'okubanza ayayetwaga Byangireeka. Yamugambira byona ebi akaba atumirwe ise Kyakyo. Byangireeka obu yahuliire ebigambo ebi yatumirweho, yaseka kwonka, yagamba ati; \"Nyowe hati habwaki nfeerwa amaani gange kugenda kuziika. Omwisiki namugonzaaga ali mwomeezi nukwo mmuswere. Kandi hati ningasirwa ki?\" Omukwenda obu yarugire owa Byangireeka yagenda omb'owa kabiri ayayetegwa Tinganya. Obu yamumanyisize byona ebya ise Kyakyo yamuragiire, na uwe ataganye kufa kwa Kyakyo, akasisana nk'ibara lye. Yabinga omukwenda amurugire omuka. Nubwo caali omukwenda yairukire yagenda yahikaho omusaija owa kasatu ayayetwaga Kali- magezi. Yamusoborra eby'okufa kwa", "completion": "Kyakyo ou yagonzaaga muno! Kalimagezi akasaalirwa muno, yagamba ati, \"Kyakyo nuwe wenka nagonzaaga omu bwomeezi bwanige. Hati afiire nk'abantu boona oku bafa, nahabweki kinsemeriire kugenda kumuraga mbe ha kuziika kandi nsaalirwe hamu na ise.\" Ahonaaho Kalimagezi hamu n'omukwenda ayamutabalijre baagenda bwangu owa ise Kyakyo. Obu baahikire omu nju, omusaija mukuru yayeta Kyakyo yamugambira ati, \"Kyakyo, onu nuwe omusaija waawe ow'amazima. Dora akakugonza obu okaba oli mwomeezi kandi tahingisize engonzi n'embabazi noobu mmwesire nimubikira nti ofiire!\" Aho nubwo omusaija mukuru agaba muhara we Kyakyo hali Kalimagezi. Akabakorra obugenyi bukooto; abantu boona basemererwa muno. IV HABWAKI EBIKERE BITAKIRA KUBINGWA ABOOJO Kyali kiro kimu, omwisiki akarora Wakikere naasotoka omu ruguudo. Akaba ajwahire muno habw'okuteerwa omusana mwingi. Omwisiki akaba ali w'embabazi muno, nahabweki yakwata Wakikere yamunaga omu maizi, hanyuma yagenda. Ekiro ekyayongiireho, omwisiki obu akaba ali omu kicumbiro naahaata, akahurra ekintu nikitengeesa orwigi. Obu yakingwireho, yasanga ni Wakikere oli ou yakoonyiire yanaga omu kisaaru. Wakikere yamugambira ati, \"Caali nyizire kukusiima habw'embabazi wankoliire ijo, kandi na nyowe ndaakukoonyeraga buli kasumi koona obu oraabaga oli omu bulemeezi.\" Wakikere obu yamazire ebi yamuraga, yagarukayo owaabu. Kyonka buli kiro yaijaga kumubungira kandi yamuganikizaaga enganikyo nungi ezirukukwata ha bisoro. Akasumi kamu, omwisiki akatunga omwoyo mubi yaikara abiihiirwe; atasobole kubaza n'omuntu weena. Nubwo Wakikere yaizire yamukaguza ati, \"Kiki ekikubiihize?\" Omwisiki yaga- rukamu ati, \"Nganjani yange, nyina obujune habwokuba abazaire bange nibateekaniza ebigambo by'okuswerwa kwange! Haroho abasaija bana abarukugonza kunswera, baitu nyowe nkyalemesiibwe okukomaho owange ou aranswerra.\" Wakikere yamuha amagezi kukomaho omusaija ou akaba aina embabazi kukiraho abandi boona. Omwisiki yakaguza Wakikere ati, \"Nyowe nsobora nta kumanya omusaija ow'embabazi n'owataina mbabazi?\" Nubwo Wakikere yamugambira ati, \"Ogu araayoleka embabazi hali nyowe nuwe aliba n'embabazi hali iwe.\" Nubwo Wakikere yagenzire yayesereka haihi n'orwigi. Akasumi obu kaahikire, abasaija bali abana baija owaabu omwisiki okweranga. Omusaija ow'okubanza obu akaba naahika ha rwigi, Wakikere yaguruka yamwesimba omu maiso, omu muhanda. Baitu omusaija yabiihirwa, yamubingisa akaigo ke. Wakikere yayongera okukora ati n'omusaija owa kabiri, baitu na uwe akamubinga. Obu yayongiire akusotokera omu muhanda nambere omusaija owa kasatu yarabaga yaija kumwita; baitu Wakikere yamusiga. Nubwo omusaija owa kana yaizire nairuka; baitu Wakikere noobu yalengereho okusotokera omu maiso ge, uwe atabiihirwe kandi atamubinge, akamara gaguruka yataaha omu nju. Omusaija onu ow'amakune, akabanza kuramukya ab'omu nju boona. Yabamanyisa ati, \"Bagurusi bange n'abakaikuru, aheeru hanu haroho Wakikere, ninsobora okutunga amaizi nkamutamu? Habwokuba naija kwitwa omusana kuba aikara ha bwerre.\" Abantu boona ab'omu nju baasemerererwa muno omusaija ogu habw'embabazi enyingi ziti ezi akaba aina. Habweki omwisiki yakomaho omusaija ogu nuwe kuba iba. Kurugirra kasumi ako, aboojo bakatandika okugirra ebikere embabazi habw'okuteekereza ngu kakuba bagonza kuswera, abaisiki basobora okubanga habw'okutagira embabazi. V NKOOKU ENTALE N'EMPISI BYAIZIRE KUGANJANA Wantale na Wampisi bakaba bali b'omuganjano. Wampisi yatamuga Wantale ekitiinisa. Kandi yagendaga akwata ebisoro omu kibira abireetera Wantale. Wantale tiyayehiigiraga. Ekiro kimu, Wampisi akaburwa ebisoro by'okwitira Wantale. Wantale yarumwa muno enjara, kandi yagonza okulya Wampisi. Baitu Wampisi obu yayetegeriize yairuka bwangu yayesereka. Wantale akamagamaga yamubura, hanyuma yagenda handi okweserurra ebyokulya. Obu yanagiire engundu y'embeba amaiso, ahonaaho yagigwera yagirya. Obu akaba nakyarubatarubata, yagwaho Wampisi, munywani we owa ira. Yamugambira ati, \"Munywani wange, twongere twikale hamu.\" Baitu Wampisi akamwangirirra kimu. Wantale yayongera muno kwesengereza Wampisi aikirize baikale hamu, yamumanyisa ati, \"Caali munywani wange buli nkaba ntarukugenderra okukukwata kukulya, baitu nkaba ningonza kuzaana na iwe kwonka.\" Wampisi yagarukamu Wantale ati, \"Weebale muno kulengaho kumbiiha ngu buli okaba noogoza kunzaanisa kwonka. Nyowe mma-nyire okaba noogenderra kwo kundya.\" Hanyuma y'ebi byona, Wantale na Wampisi baahanuura kweta cbisoro ebindi, bakole enda gaano nkooku batalyongera okubiihizangana. Kuruga ha kiro eki eky'endagazao ya bo, bombi bakatandika kwikara hamu kandi n'okuhiigiraga hamu nukwo batungese ebyokulya ebirukubamara. VI HABWAKI ABAISIKI BATARALIIRE ENKOKO", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira hakaba haroho omusaija aina abaana be, aboojo bataano kandi abaisiki babiri omuhara we Banura, nuwe yakiraga boona oburungi n'amagezi. Ekiro kimu, Banura akagonza kulya enyama, nubwo yaisire enkoko ye. Obu yamazire kugibaaga enyama yayó yagyahura, yabanza kugenda kuseenya enku z'okúcumbisa. Obu yagarukire omuka kucumba, akasanga enyama ye etali nambere yasigire yagyahura. Bambi, Banura yatandika kurra! Ise, obu yahuliire omuhara narra, yataaha omu nju bwangu kwetegereza ekibaireho. Nubwo ise yamukagwize ati, \"Abwooli norra ki?\" Banura yagarukamu ise ati, \"Nyisirege enkoko yange, enyama nasiga nagyahura omu kisiika kyange, nagenda kuseenya. Baitu obu ngarukire kucumba nasanga enyama yange etarumu.\" Nubwo ise yamugarukiremu ati, \"Nyowe nsangirege enyama ebinyomo bigijenjekere nibigirya, nubwo naginagira embwa. Mbaire ntamanyire nkooku ebaire eri yawe. Kandi n'ekindi, Abakazi tibalya nkoko; iwe ayagikwegeseza nooha?\" Nubwo yagambiire muhara we ati, \"Leka nkuhe ekiteeteeyi kinu. Eby'enkoko byebwe.\" Banura yatwara ekiteeteeyi kya ise yamuhaire, yakijwara. Yatandika kugendagenda omu maka, omu bataahi nukwo barole nkooku ajwaire kurungi. Obu akaba akyali aho, yarora omusaija omuheesi, ahembere omurro naayota. Yamwirra haihi, yatandika kubaza na uwe. Hanyuma y'akasumi, oturo twamukwata, yagwijagira. Omu kusisiimuka Banura akasanga ekiteeteeyi kye akaba ajwaire atakyaina kyo. Ahonaaho yatandika kurra. Nubwo omusaija omuheesi yamukagwize ati, \"Mwisiki iwe noorra ki?\" Banura yagarukamu ati, \"Ekitee- teeyi kyange kimbuzireho.\" Omusaija omuheesi yamugarukamu ati, \"Haroho ekiteeteeyi ndozirege hanu, nateekereza nti tikiina mugaso, hanyuma nakyokya. Kyonka kankuhemu endyamiti yange enu enungi ogitwale.\" Banura akaikiriza kutwara endyamiti. Hanyuma yasumurra ensahu ye yaihamu orugoye rundi yarujwara; yatandika kweyongera omu maiso kubunga. Obu akaba yagendaho omwanya muke, yarora omukazi naaseenya, akwasire akahyo katoito muno nuko arukutemesa enku. Nubwo Banura yagambire omukazi ati, \"Mukaikuru wange,", "completion": "kanooseenyesa akahyo enku! Dara endyamiti yange enu niyo oseenyese.\" Omukazi yasemererwa muno yatandika kuhinjura ekiti kikooto muno ekikaba kyomere kerekere. Baitu obu akaba yatemaho endemu emu yonka, yarora ebibbali byayo nibitaraaka omu mwanya! Nubwo omu kasumi ako Banura asaba omukazi ogu endyamiti ye enyakuhikiire. Uwe nubwo amugarukamu ati, \"Tiinyina nambere nsobora kwiha endyamiti endi, kyonka tugende omuka nkuhemu obusera.\" Banura akahimba obusera yabutwara. Obu yahikire haihi n'enyanja, yatuura ebintu bye, yagwa omunyanja okuziha. Obu akaba akyali omu maizi, embaata ikaija zaasoma obusera bwe. Obu yarugire omu maizi, Banura yasanga embaata obusera bwona ibumazireho! Obu yazikagwize zaamugarukamu ziti, \"Itwe tubaire tutamanyire obusera nkooku buli bwawe; habwokuba titukusangireho. Ebyaitu tulya titubirima: Kyonka katukuhemu ihuli limu.\" Banura yasemererwa, yagaruka omu maizi kuziha akwasire ihuli rye. Omu kasumi ako akarora encu nkooto omu maizi. Obu akaba naaserra kugikwata, ihuli lyamutaisuka omu ngaro, lyagwa omu maizi, lyayatika. Kycnka uwe encu yagikwata, yagitwara yagiguza omu katale. Sente ezi yaihire omu ncu yaiguzaamu enkoko endi. Enkoko ye akagirolerra kurungi muno hanyuma yayatira obwana ikumi, kandi bwona bwakura. Enkoko se zoona obu zaakuzire, yaiguza. Hati yagura embaata. Embaata na yo akagirunda kurungi yayalika amahuli kandi haarugamu embaata ezindi. Obu zaakuzire na zo yaiguza, ensimbi ezaazirugiremu yaiguzaamu entaama. Entaama obu yagigulize, sente zaayo yaiguramu embuzi. Embuzi ekazaara zindi ikumi. Banura yaiguza zoona, hanyuma yayegurraamu ente. Ente egi ekazaara ezindi, kandi Banura ekamuleetera amagoba maingi; yafooka Mühumakati, yatandika kunywa amata gonka. Kuruga kasumi ako, Banura yahanurra abaisiki bataahi be ati, \"Kuba naliire enkoko yange eri tinaakutungire binu byona. Nahabweki kirungi itwe abaisiki okutalya enkoko, amata nugo tunywage.\" VII HABWAKI ENGO BULI KASUMI IKWATIRA HA RUBAJU RW'EMOSO RWONKA", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kuruga kara, engo ikaba itamanyire kukwata ebisoro kubirya. Engo obu zaahuliire ngu Wanjangu amanyire muno kukwata, ikamugendera okutungayo amagezi. Wanjangu yazigamba ati, \"Kirungi nyegeseeho engo emu, nukwo na yo eryegesa ezindi.\" Aho, Wanjangu yaragira Wango okwesereka omu kisaka ha muhandarubaju nukwo aleke okurorwa ebisoro ebirukurabaho. Ekindi Wanjangu yagambira Wango ati, \"Osemériire kumanya okusoobasooba nukwo ebisoro ebindi bireke kukuhurra bikairuka kakuba oba obihondiire okubikwata.\" Yayongera yamugamba ati, \"Nkooku orukubanza kuhiiga, kirungiokukwataga enyamaiswa nooziruga ha bumoso. Hanyuma obu oraagenda nooyetegereza eby'obuhiigi, nubwo ndikwegesa okwikwatira ha bulye.\" Binu Wanjangu obu yamazire okubyegesa Wango, yamuraaliza bagende hamu okuhiiga. Omuhiigo gwa bo gukaba murungi; obu gwahoire, baayahukana, Wango yagaruka owaabu. Kiro kimu, Wango akagenda kuhiiga wenka baitu atasobole kukwata. Enjara obu yamurumire muno, yaijuka nkooku Wanjangu akaba azaire abaana baingi; nahabweki yakwata ogurukugya owe. Omu kasumi ako Wanjangu akaba ataliyo, akaba agiire okuserra ebyokulya. Habw'enjara nyingi, Wango akeebwa embabazi za Wanjangu yamukoliire omu busumi obw'enyuma; yakwata abaana ba Wanjangu boona yabalya!! Wanjangu obu yagarukire cmuka, aSerwire abaana be babuzire kandi arozire esagama ha kiikaro nambere Wango yabaitiire, yamanya nkooku abaana be baisirwe Wango. Ekyarugiremu nukwo Wanjangu okurahira ati, \"Tindyongera kwegesa Wango okuhiiga n'amagezi.\" Kurugiira aho engo ikalemerwa kimu okukwata ekisoro kyona ekiraba ha bulyo bwa yo. VIII HABWAKI ENKOKO EKOOKA Ira muno, omurro gukaba gutarukuzooka. Izooba wenka nuwe yasoboraga okugutunga. Buli weena ayagwetaagaga yagusabaga kuruga omwa Izooba. Izooba akaba aina omuheereza we Wankoko, baitu yaikaraga naamujwahya kandi naamutalibaniza. Kyonka Wankoko akagumiisiriza okwikara na uwe, habwokuba obu yaakumwirukireho, Izooba yakusoboire kumwokya. Izooba yanywaga amata kandi yagonzaaga muno kunywa enyungu ye enkooto. Ekiro kimu, Izooba akasaba amata kunywa. Omu kasumi nuko kamu yaragira Wankoko okumurungira enyungu. Obu akaba naagimukwasa, yataisuka omu ngaro, yagwa hansi. Kinu kikabiihiza muno Izooba. Nukwo okuragira Wankoko akamugarukamu ati, \"Mugole wange hati enyungu emazire kwatika.\" Izooba yamuragira n'obusobozi kugikoma. Ahonaaho Wankoko yaharruuka, yagwa hansi. Baitu akasanga enyungu eyatikire eri bibbali. Wankoko habw'okugonza kurangira mukama we enyungu nkooku eyatikire, akaku- nkumura amapapa ge yakooka ati, \"Kooko-ko-liiko.\" Baitu Izooba atahurre, habwokuba akaba ali haiguru muno. Kuruga kasumi ako, Wankoko yagamba ati, \"Ndaikaraga ninkooka okumanyisa Izooba eby'enyungu ye. \"Egi niyo nsonga ekookęsa enkoko eti \"Kooko-ko-lii- ko.\" IX OMUHIIGI N'AKANYAMANKOGOTO Omuhiigi akagenda kuhiga omu kibira ekikoota muno; baitu atasobole kwitayo enyamaiswa yoona. Yayeyongera kuhiiga, baitu obu yagenzire omwanya mukooto omu kibira, akahika omu kicweka eki akaba atakahiigiramuga. Obu akaba akyali aho, yahurra iraka n'ekizina ekirumu ebigambo binu, \"Omusaija nuwe ayehambiriza kukora buri kintu; ebintu tibiri nibyo ebimuhambiriza kubikora.\" Omusaija omuhiigi akahuliriza n'omutima gumu ekizina eki. Obu yalengeraho okuserra ekyazinaga akasanga akanyamankogoto nuko akaali nikazina kandi kakwasire n'endere. Hanyuma omuhiigi yagarukayo omuka, baitu buli kiro yazindukiraga omu kibira okuhurra ekizina ky'akanyamankogoto. Ekiro kimu omusaija akasaba akanyamankogoto kukatwara omuka ye nukwo kaikalege nikamuzinira. Akanyamankogoto kamwikiriza kyonka kaamugambira kati, \"Ndäaziniraga iwe wenka kandi tihaabehoga omuntu ondi weena araahurraaga ekizina kyange.\" Omusaija yakatwara omuka ye, hanyuma yayeta abantu boona aba ha mugongo yabamanyisa ati, \"Ndeesire omuzini murungi ow'okwikara na uwe omuka yange.\" Omukama w'ekicweka eki na uwe obu yahu. liire, akaragira bwangu okweta omuhiigi hamu n'omuzini we abarole. Omuhiigi obu yahikire omu maiso g'Omukama hamu n'akanyamakankogoto abantu boona bakahunirra kuhurra ngu akanyamankogoto nuko kaazinaga, kandi kunu ebiro byona ko tikamanya kuzina. Baitu omuhiigi akagumiza kimu ati, \"Bakama bange, kakuba akanyamankogoto kalemwa kuzina, haakire nyowe baanyite.\" Ahonaaho, omuhiigi yaragira akanyamankogoto katandike kuzina, baitu katasobole, noobukwakubaire okwesamya akanwa kwonka! Habweki omukama akaragira abantu be kwita omuhiigi, ahonaaho bamwita. obu bakaba baamara okumuziika bati, akanyamankogoto kaazina. Abantu boona baahunirra kardi baatandika okugambirangana bonka na bonka bati, \"Mugenzi waitu akatubaliza amanan baitu dora hati, bambi tumazire kumwita.\" Ahonaaha, akanyamankogotc kaabagambira kati, \"Bagenzi bange omuhiigi oli ekifubiro nuwe yakyereetiire. Nyowe nkanga kuzina habwokuba nkaragaana na uwe kuta gambira muntu weena ngu nyowe mmanyire kuzina, baitu uwe eki atakifeeho nahabweki na nyowe nkaleka bamwita.\" Obu akanyamankogoto kaali nikatandika kugarukayo mu irungu, kakasaba abantu boona kuhuliiriza akazina kaako omurundi gw'akabiri kandi n'okwetegereza amakuru g'akazina ako kurungi. Nubwo kaazinire kati, \"Omusaija nuwe ayehambiriza kukora buli kintu; ebintu tibiri nibyo ébimuhambiriza kubikora.\" X X HABWAKI ENSERE ZIIKARA OMU MAIZI Hakabaho akasumi k'enjara, ensere ikaburwa ebyokulya zoona zaikara omu maka gaazo, zaategereza kufa kwonka; habw'enjara. Kyomya nuwe yarolerraaga ensere,kandi nuwe akaba aina ebyokulya. Kiro kimu ensere zoona ikagenda hali mukama wazo zaamugambira ngu, \"Kigambo ky'ensoni kurora iwe mukama waitu torukusobora okutukoonyera okutuha ebyokulya.\" Ensere zikeeyongera kugambira mukama wazo ziti, \"Kirungi otwikirize tugende omu bicweka bindi eby'obukama bwawe, nambere tusobora kutunga ebyokulya.\" Kyomya akaikiriza ensere zoona kugenda omu byaro hoonahoona kuserra ebyokulya. Ensere zikagenda zaatunga ebyokulya zaalya, kandi ebindi zaabiboha. Obu zaali niigaruka zaarora onurro nigwaka omu maiso nambere zikaba niigenda. Obu zaahikire haihi zaarora amaju gaazo gakwasirwe omurro nigahya. Zaalengaho okuguraaza baitu na zo zaahya obwoya bwa zo bwona bwazihweraho kimu, hanyuma zairuka zaayesereka omu kisaka. Haihi n'ekiikaro eki, hakaba haroho enyanja, nahabweki ensere ikagwa omu maizi g'enyanja nukwo itunge okufukirirwa ha mabiri ya zo nkooku zikaba zimazire kwokebwa muno omurro. Kuruga kasumi ako zitongere kugaruka ha bwerre habwokuba zaateekerezaaga ziti omurro gukyaliyo ogw'okuzookya. XI RWAKAIKARA OMUSOHI W'ENCU KANDI OMUFU W'AMAISO Rwakaikara, smu biro bye eby'obukuru, akatandika kukora omulimo gw'obusohi. Akaba yakoraho omulimo gunu'rumara obusumi buke, amaiso ge gaafa; baitu habw'okugumiisiriza, ataleke kukora omulimo gwe. Nalabweki akakoseza abasaija bandi babiri okumukzonyera. Abasaija abo baamugonzaaga kandi hamukoonyeraga muno. Bakaba bali beesigwa hali uwe. buli kiro, baamutwaraga omunyanja, bamita omu lyato kandi baamugambiraga okunaga akatimba ke. Baamumanyisaaga omulingo gw'okukanjurra kandi n'akasumi ak okukasika kuruga omu maizi. Obu baagarukaga he bwerre, taamukwatirraaga nukwo aleke kugaruka enyuma kugwa omu maizi. Obusumi bwona baamukoonyeraga bati, baitu uwe tiyabasiimaga. Obu baamuhaburaga ha kunaga akatimba ke nukwo akwase encu, uwe yagarukamuga ati, \"Mmanyire aho nuho ndukukanaga.\" Obu basmugambiraga kuruga omu lyato, uwe yabagarukamuga kubi ati, \"Na nyowe mmanyire nkooka tumazire kuhika ha musa gw'enyanja\". Nukwo baikaire na uwe bati kumara akasumi kakooto. Ekiro kimu, bakagonza kumwoleka nkooku akaba naayebiihabiiha omu ebi yabagambiraga. Obu bakaba nibagwerra omu lyato na uwe baamugambira okwijamu. Habw'omugisa, Rwakaikara akakwatirra omu hali bo na uwe yagwa mu lyato. Obu baahikire omu maizi baayeteekaniza okunaga obutimba bwabo; hanyuma baamugambira ná uwe anage ake. Uwe yabagarukamu naabajuma ati, \"Habwaki mwikaraga nimuntalibaniza n'okundagirra buli kintu, nyowe mmanyire ekindukokora.\" Abasaija abaakaba aina bo obu baaboine biri biti, baasorooza encu zaabu baazita omu bwato hanyuma baatandika kugoya obwato kugaruka omuka. Rwakaikara-Kihimbaara na uwe akaba aikaliiremu omu bwato baitu uwe akaba atakwasize encu n'emu. Obu bakaba batakahikire ha musa gw'enyanja kuboha obwato kurugamu, baagambira Rwakaikara bati, \"Weewe ruga omu bwato tumazire kuhika ha bwerre.\" Rwakaikara yabagarukamu ati, \"Dora abadoma banu,", "completion": "obu muteekeriize muti nyowe timmanyire nkooku tumazire kuhika ha musa? Leka ndugemu nukwo mumanye nkooku ndukumanya.\" Ahonaaho Rwakaikara akagurukamu. Ntamanya akaba nayedikya omunyanja. Amaiso agaamurozire nugo ago. Rwakaikara waawe akamirwa amaizi, gamwita! Yafa nk'abemyehahiro boona oku baba. XII EKYOMA EKYASAAGA OBURO KYONKA Omu biro bya ira enjara ekagwa omu kicweka kya Bunyaruguru omu nsi y'Ankole. Omu ka emu, nyineeka Katabaazi n'abantu be badoodooka muno baija kwitwa enjara. baitu mwijukuru wa Katabaazi hamu n'abantu be bo baazookaga baina amaani kunu na bo baali bombekere haihi na Katabaazi. Omusaija Katabaazi akaba atamanyire nambere omwijukuru yaihaga ebyokulya; nahabweki yamalirra okumweserekerra nukwo arole nambere ebyokulya abiha. Katabaazi akalemwa kukenga omuhanda ogwatwaraga omwijukuru mu kisaka kuleeta ebyokulya. Nahabweki yatandika kumukaguliriza nukwo amumanyise nambere uwe atunga ebyokulya; baitu omwijukuru kubanza yahakanira kimu ati, \"Tinyina hoona nambere nyiha ebyokulya. Na nyowe enjara yookunyita.\" Baitu Katabaazi akeeyongera kumukaguliriza kuhikya obu yamujwahize; nubwo omwijukuru yamugambira ati, \"Obu nkaba ningendagenda omu irungu nkarorayo ekyoma kikooto ekisa oburo kyonka. Buli kiro kisa ebigega bibiri, kandi kibyahura kurungi. Nyowe ngendayo ekiro nimbutabarra.\" Katabaazi obu yahuliire ebigambo ebi yayesengereza muno omwijukuru na uwe amutwaleyo; baitu omwijukuru akabanza kwangira kimu. Katabaazi yanwikaraho muno kuhikya obu yaikiriize okumutwara kumwoleka ekyoma. Obu baahikireyo, bakasanga oburo oburukwijuza ebigega bibiri bumazire kuteekanizibwa. Katabaazi obu yaboine kinu ekyakaba atakabonaga, yagambira omwijukuru ati, \"Nyowe ekyoma kinu ningonza kukitwara omuka yange, habwokuba tiinyina maani g'okwijaga kunu buli kiro kutabarra oburo.\" Baitu omwijukuru yahunirra habw'okuhurra Katabaazi nabaza ebigambo biri nk'ebi. Nubwo yamukagwize ati, \"Iwe kinu kyoma kyawe, rundi kyange?\" Baitu eki Katabaazi atakigarukemu, uwe akamara gahimba ekyoma yakigagaaza kukireeta omuka ye. Katabaazi n'omwijukuru baakirwanira baitu hab'wamaani, Katabaazi yasingura yakyetweka kukitwara. Ekyoma kikagenda nikimuteera omutwe baitu uwe atahuliirize. Obu akaba ali haihi n'okutaaha, ekyoma kyamubundikira kimu kyamuteera hansi kyamucwacwana weena. Kyamwita. Aho okufa kwa Katabaazi nuho kwarugiriire habw'okunyaga eby'abandi. XIII JUMA N'ABAKAZI ABADOMA Omu biro bya ira, omusaija Juma Omusiraamu akaswera omukazi ou akaba atali Musiraamu. Ekiro kimu, Juma akagenda omu katale yagurayo ebyokulya ebya buli mulingo, yabireeta omuka yabikwasa mukazi we ati, \"Nyowe nyina orugendo rwange orundukwija kugenda orw'ebiro bitaano. Ebyokulya byona ebi nguzire obyahule kurungi by'obugenyi bw'Aramanzaani.\" Mukazi we akaahura ebintu byona ebyaguzirwe iba omu kisiika kimu, yabirinda kurungi nkooku iba yamuragiire. Ebiro bibiri obu byahingwireho, omukazi wa Juma obu akaba aikaliire omu nju akahurra omuntu naayeranga ha rwigi. Obu yakingwire orwigi yasangaho omusaija, yamutangirra, yamuramukya. Omusaija yakaguza omukazi nambere iba akaba agiire. Omukazi yasoborra omugenyi ati, \"Juma akabunga, naamarayo ebiro bitaano.\" Omugenyi hanyuma yaraga omukyara ati, \"Ogire musana.\" Nubwo omukyara yamukagwize ati, \"Omunyoro obu aligaruka ndimugambira nta?\" Nubwo omusaija yagarukiremu ati, \"Olimugambira oti munywani waawe Aramanzaani nuwe akaba aizire kukurora baitu tiyakusangaho.\" Omukazi obu yahuliire eby'omugenyi yamugambiire, ahonaaho yamugamba ati, \"Caali niiwe Aramanzaani! Iba nyowe akasiga yakugurra ebintu bingi hanu, leka mbikuhe.\" Omusaija óbu yahuliire ati yasemererwa muno. Omukazi yamuha ebyokulya byona ebi akaba ayahwire., Hanyuma omusaija yagarukayo owaabu. Ekiro obu kyahikire, Juma yagaruka, naaruga nambere akaba abungire. Mukazi we obu yamazire okumwihurra ebyokulya, amazire n'okulya, yamungambira ati, \"Munyoro, enganjani yaawe Aramanzaani akaija hanu kukurora, baitu akasalirwa okutakusangaho. Kyonka ebintu bye byona ebi wansigiire nkabimuha, kandi akakusiima muno.\" Juma yarora mukazi we n'amaiso g'okuhunirra; yamukaguza ati, \"Omusaija Aramanzaani ou orukungambira wankaha nyowe ou ntamanyire. ogu?\" Juma obu yagenzire omu kisiika yasanga ebyokulya byona ebi akaba aguzire bitaliyo. Ahonaaho yakwata empirima ye yagonza kwita mukazi we. Omukazi yatandika kurra muno, nahabweki iba yamukwatirwa embabazi yaleka kumwita. Juma yagambira omukazi we ati, \"Mukyara, leka kurra, huumura, hati kambungebunge hoona omunsi nyetegereze obu haraaba haliyo abakazi abandi abadoma nka iwe, Obu ndibasangayo na iwe tindikwita baitu obu ntalibasangayo ndikwita.\" Juma yakwata omuhanda yagenda kuserra abakazi abadoma abarukusisana nka mukazi we. Obu yarubasire omwanya mwingi, yahika ha kasozi karungi nambere hakaba hali ekikaali ky'Omukama. Juma yayegoonya haihi n'ekikaali eki, yaraaraho. Nyenkya, Juma na nyineeka obu bakaba nibalya hamu, Juma akagamba ati, \"Ningenda kurora Omukama wa kunu, nyina obuzaale na uwe.\" Nubwo Juma yakagwize omusaija ogu, munywani we, kumugambira ibara ly'Omugo hamu n'amabara g'abazarraani be boona abaafire ira. Munywani we yamusoborra ibara ly'Omugo n'amabara g'abanyabuzaale b'Omugo ogu boona. Aho nubwo Juma acwa amagezi ag'okubanza kwehandiikisa amabbaruha omu mabara g'abazarraani b'Omugo ogu, hanyuma nukwo aimukyeho. Obu yayetegeriize kurungi enju y'Omugo nambere ekaba eri, akajwara obutengo yatandika kulima orwina nukwo aturukire omu nju hoonyini nambere Omugo akaba aikaliire. Juma akatalibana muno, empiita yamwiha kunu yamuta kunu, kuhikya obu yaturukiire omu kisiika nambere Omugo akaba aikaliire naatuka enkwanzi. Omugo obu yaboine omuntu naakukura hansi, yacwekwa enkinzi, yaburwa n'ekyokukora! Ahonaaho, Juma yaihayo amabbaruha ge gali aga akaba asiigire itak, yaga- kwasa Omugo, kandi yamugambira ati, \"Mugole wange, leka kutiina, nyowe ninduga okuzimu, ntumirwe so na nyoko, na bagenzi baawe boona abaafire okukuramukya. Hati soma amabbaruha ago orole ebi bahandiikiremu.\" Omugo obu yahuliire ebigambo bya Juma yasemererwa muno, yateekereza ati abantu be boona abaafire ira bakyaliyo boomeezi. Atamanye nkooku amabbaruha ago gaali gahandiikirwe Juma wenka. Omwanya muke obu gwahingwireho, Juma yaraga Omugo kugarukayo okuzimu, baitu Omugo ahonaaho yaleetera Juma ebyokulya. Yamuha n'engoye zoona eza iba, kandi yaroramu engoye ezimu eze, yaiha Juma okuzitwarra nyina. Ebi obu byahoire, Juma akagaruka hansi omu kiina nambere yaleesirwe nubwo Omugo yaswekeriireho itaka, ebirago n'enkeeto. Juma obu yaturukire aheeru y'ekikaali, yairuka yakwata omuhanda gw'ekisaka kuhikya obu yaigukiire omu muhanda gwonyini ogwamuleesire. Obu akaba akyali omu muhanda naagenda, yarora omukaikuru naalima ha muhandarubaju, yamugamba ati, \"Mukaikuru weebale.Iwe obu kunu halima abakazi? Owaitu nambere narugire halima abasaija bonka.\" Juma akeeyongera yagambira omukaikuru ati, \"Leka nkuhe ekanzu yange enu niyo ojwale, na iwe ompe ekiteeteeyi kyawe, kandi ebintu binu obite hansi y'omuti guli, iwe ogutembe.\" Juma akagamba binu habwokuba akaba naayekenga ngu rundi Omukama nambere yarugire kubiihabiiha Omugo akaba naija kumuhondera. Obu bakaba bakyali aho, baarora omuserukale w'Omukama aizire bwangubwangu. Omuserukale yayeemerra yagambira Juma ati, \"Iwe omukazi arukulima lekeraaho kulima. Omboniire amusaija naaraba hanu ayetwekere ekitambsara ky'engoye?\" Nubwo Juma yagarukiremu omuserukale ati, \"Mukama wange, omusaija ou rrukukaguza nguli atembere omuti. Ebintu bye abisigire hansi.\" Aho omuserukale asemererwa muno yayanguha kuhika ha muti, kandi yatandika kugutemba. Juma obu yaboine omuserukale naatemba omuti kukwata omusuma, yairuka bwangu, yakwata ekitambaara kye eky'ebintu yairuka yagenda. Omuserukale obu yasimburukire hansi yarora Juma nairuka akwasire ekitambaara, ahonaahoo omuserukale yatandika kumwirukya, baitu obu akaba naamwirukya yagwa, yasaasa muno. Baitu uwe Juma yairukira kimu naagamba ati, \"Kucweke nteho ekiti.\" Yakika omu ka ye. Juma akaba amazire kutunga eki yaserraaga. Akasanga abakazi abandi abadoma abaasisanaga n'omukazi we. Nahabweki, eki kikakiza mukazi we kumwita. Kuruga akasumi ako, akateererra mukazi we kwerindaga n'okuteekerezaaga muno atakakozere kintu kyona. XIV OMUNYORO TINDUKWETEGEREZA", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiro kimu omusaija Byenaku obu akaba naagenda omu rubuga rwa Bunyoro orwetwa Hoima, akatunga obulemeezi omu ruhanda rwe habw'okutamanya orulimi orw'abantu baayo baabazaaga. Uwe akaba amanyire orulimi Oruganda orwabazibwaga ha kyaro ky'owaabu. Obu akaba ali haihi kuhika mu rubuga, akarora igana ly'ente niirya. Yahunirra habw'oburungi bwazo, yakaguza omuliisa wa zo ati, \"Ssebo zino ente zaani?\" Baitu omuliisa w'ente atasobole kwetegereza orulimi orw'omuhinguzi yabalize, nahabweki akamugarukamu ati, \"Tindukwetegereza.\" Omu kasumi ako Byenaku uwe akateekereza ati rundi ibara lya mukama w'ente ezi nuwe yali Tindukwetegereza. Nahabweki yagamba ati, \"Omwami Tindukwetegereza musajja muggaga nnyo!\" Obu yarugire aho, yagendera kimu yahika omu rubuga. Obu yarozire ekyombeko kikooto muno nabwo yakaguza omusaija omu ati, \"Eno ennyumba yaani?\" Omusaija atamanye eki akaba naakaguza, yamugarukamu ati, \"Tindukwetegereza.\" Omusaija omugenzi yahunirra yagamba ati, \"Onno Tindukwetegereza muggaga nnyo.\" Obu yayongiire kugenda omu maiso, yarora bbaasi enkooto muno, yakaguza omubingi wa yo, baitu habw'okumukaguliza omu rulimi oru atamanyire na uwe yamugarukamu ati, \"Tindukwetegereza\". Omu kasumi", "completion": "ako nabwo Byenaku yagumya ati, \"Bbaasi egi na yo y'omusaija Tindukwetegereza\". Omusaija ogu Byenaku obu yamazire kugura ebintu ebi akaba aiziriire akagaruka owaabu. Obu akaba atakataahire, yatangatangana abantu beetwekere omutumbi, abamu bakaba nibarra muno. Byenaku yabakaguza ibara ly'omuntu anyakufiire. Omuntu omu ateetegereze ekigambo kya Byenaku nahabweki yamugarukamu ati, \"Tindukwetegereza.\" Byenaku obu yahuliire ati, ahonaaho yanaga ebintu bye, yatandika kurra muno. Akateekereza ati omusaija omuguuda muno ou akaba atungire itungo lya buli mulingo, nuwe akaba afiire. Omu kasumi ako yakwata omu nsahu ye yaihamu siringi kikumi, yaziha abantu abakaba beetwekere omutumbi kuziguramu embugo z'okuguziikamu. Hanyuma Byenaku akagenda mpora yahika owe. Yagambira mukazi we nkooku ebintu byona omu tauni byali by'omusaija omuguuda muno Tindukwetegereza, baitu omusaija ogu hati afiire. Kandi yayongera kugamba ngu uwe talyongera kugaya ebintu bye ebike ebi aina, ngu habwokuba noobu araatunga bingi nabwo ali w'okufa. Baitu abo abaahuliire ebi yagambire habw'okumanya orulimi Orunyoro n'amakuru g'ekigambo \"tindukwetegereza,\" bakasekeereza muno Byenaku habw'obudoma bwe. XV EKISURA EKYAIBIRWE", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ira muno hakaba haroho omusaija ayasuuburaga ekisura omu kiikaro kya Kinkizi. Ekiro kimu hakaija omusuma omu mwirima, yatema enju y'omusuubuzi ogu, yaibamu ensaho emu y'ekisura. Omusaija onu omusuubuzi ayayetwaga \"Muguuda\", akagenda bwangu yarangira omunyoro we owa ha kyaro nkooku ensahu ye emu ey'ekisura yali ibirwe. Omunyoro akasorooza abantu be boona yabamanyisa ati, \"Ensahu emu ey'ekisura kya Muguuda bagiibire omu nju ye ekiro. Busaho kugurukyagurukya, ekisura eki kiibirwe omu hali inywe. Hati ningonza ogu ayakiibire ayerange.\" Baitu busaho n'omu ayasoboire kwegamba hali omunyoro. Nubwo abantu baahanwire bati, \"Kirungi tuserre amagezi goona agaraatukoonyera kumanya omuntu ogu.\" Nubwo omunyoro yayemeriire hagati omu bantu be yarangiira ati, \"Omuntu weena araayegamba wenka ati, 'Niinyowe naibire ekisura' araaheebwa ekisembo.\" Baitu nabwo busaho n'omu ayasoboire kwimuka akeegamba wenka nkooku yaibire ekisura. Nahabweki omunyoro akateekereza muno, yaimuka yagambira abantu be ati, \"Hati ncwire obuti bunu kandi bwona bwina obura bwa fuuti emu buli kati? Omu kasumi kanu, ningenda kubagabira obuti bunu, buli omu omuli inywe araatwara akati kamu. Nyenkya inywena mubugarre hanu. Ogu aliba aibire ekisura,", "completion": "akati ke nikaija kuraiha kweyongeraho inci emu.\" Omunyoro akagabira abantu boona obuti obu, hanyuma baagarukayo omu maka gaabo. Omusaija omu ayayetwaga Timbigamba, ou akaba aibire ekisura, obu yataahire omuka, yatandika kutiina n'okutukumira. Yagamba ati, \"Leero nkole ki? Akati kange omunyoro akampaire nikaija kuraara nikakura; nahabweki kancwe amagezi nkakoneho akacweka akaakweyongiireho.\" Omu kasumi ako nubwo aomusaija Timbigamba akwata omuhyo gwe akona akati akayahairwe omunyoro. Obwire obu bwakiire Timbigamba n'abantu abandi boona baagenda omu rukurato nkooku omunyoro waabo akaba abaragiire. Obu bamazire kwesoroza boona, omunyoro yatandika kulenga obuti. Obu yahikireho Timbigamba, akasanga akati ke kagufuhaire katarukwingana n'obwabandi, nahabweki omunyoro yarangirra hali abantu boona ati, \"Timbigamba nuwe yaibire ekisura kya Muguuda.\" Abantú boona baatandika kusekeereza Timbigamba bati, Obusuma bwe!\" Kandi omunyoro yaragira omusuma ati, \"Garraayo bwangu ekisura kya Muguuda omwesengereze akuganyire; kandi hati obanze ogambire abantu boona omu rukurato runu oti, 'Mpemukire kuba musuma. Tindyongera kwiba ekintu kindi kyona ekya mutaahi wange'.\" Timbigamba nukwo yakozire. Okuruga obu akafooka musaija murungi kandi w'omugaso omu bantu abayaikaraga na bo. XVI OMUKAIKURU N'ENTE YE", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hakaba haroho omukaikuru ou akaba aina ente ye emu. Ekiro kimu yagonza kugiguza nahabweki yagifunya kugitwara omu katale. Obu yahikire ha kyambu, ente etasobole kwambuka. Kinu kikaleetera omukaikuru kutalibana muno habw'okurabya ente ye omuhanda ogwa hara ogw'obwerre bwonka. Omukaikuru yatuntura yateekereza ati abasuubuzi b'ente naija kusanga baguzire ente zindi. Omukaikuru obu akaba akyali aho naateekereza eby'omuhanda, yarora embwa. Na yo ekaba eremerwe kwambuka kugenda nseeri. Omukaikuru obu yacwiremu kufunya ente ye kugirabya muhanda gundi, n'embwa na yo yamuhondera. Baitu obu bakaba batakahikire hara, omukaikuru yarora enjangu yagimanyisa nkooku ente ye eremerwe kwambuka ekisaaru. Enjangu yamugambira eti, \"Nyowe ndi murwaire tindukusobora kukuhimbisa ente kugyambura, kyonka ogambe embwa erume ente egi nukwo ente iruke n'amaani eyambuke nseeri.\" Baitu omukaikuru obu yagambire embwa kuruma ente, embwa yo yayanga. Omukaikuru obu akaba yayeyongerayo, yarora omwigo ha muhandarubaju, yagonza kugwihayo nukwo guteere embwa, nukwo embwa erume ente, n'ente nukwo eyambuke ekisaaru egende omu katale. Baitu omwigo gwayanga. Omukaikuru yabiihirirwa kimu habw'okurora akeereriirwe kuhika", "completion": "mu katale mu kasumi koonyini. Baitu ahonaaho akarora enkubebe, yaziragira kuruma omwigo nukwo na gwo guteere embwa, embwa erume ente, nukwo n'ente esaalirwe, eyambuke ekisaaru. Enkubebe zitaikirize kuruma omwigo. Baitu omukaikuru akeeyongera kugenda omu maiso; hunyuma yatangaana enkoko. Yagye- sengereza ikirize esome enkubebe nukwo na zo zirume omwigo, omwigo guteere embwa, nukwo n'embwa erume ente iruke eyambuke ekyambu, agitwale omu katale. Enkoko etahuliirize eby'omukaikuru yagigambire; kyonka omu kasumi ako omukaikuru akanagira enjoka amaiso, yagyesengereza eteme enkoko nukwo enkoko esome enkubebe, enkubebe irume omwigo, nukwo omwigo guteere embwa, embwa erume ente, nukwo n'ente esaalirwe eguruke eyambuke ekisaaru, nukwo omukaikuru agihikye mu katale agiguze bwangu akatale katakaabwire. Enjoka yaikiriza kukoonyera omukaikuru. Ahonaaho yakwata enkoko, enkoko na yo yatandika kusoma enkubebe, enkubebe zaaruma omwigo, omwigo gwateera embwa, embwa yaguruka yaruma ente, ente ahonaaho yaguruka yayemiisa nseeri y'ekyambu, n'omukaikuru na uwe yayambuka; kandi yasiima muno enjoka okubanza. Hanyuma yahikya ente ye mu katale yagiguza; byona byahwa kurungi. XVII OBUCWANGYA BWINGI BUKAFEEREZA KATABAAZI ENJOJO", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira hakaba hakuzire omuti mukooto muno haihi n'ekikaali ky'Omugabe. Omuti ogu gwasiikirizaaga abantu b'omu kikaali okutarora kurungi ebintu ebya hara. Na habweki Omugabe akasorooza abantu be yabamanyisa ati, \"Omuntu weena ou araatema omuti gunu akagunaga hansi n'endyamiti y'ekiti etali y'ekyoma, ndaamuha ekisembo ky'enjojo eyemeriire.\" Abantu boona baatiina kwikiriza obu baahuliire Omugabe naagamba kutemesa omuti endyamiti y'ekiti: Omusajja omu, ibara lye Katabaazi, akaikiriza kulengaho kutema omuti ogu. Nahabweki Omugabe yaragira abagaragara be kuha Katabaazi endyamiti y'ekiti n'omuntu omu ow'okumurolerra nkooku arukutemesa endyamiti ei baamuhaire. Ahonaaho Katabaazi yatandika kutema omuti, baitu naateekereza muno amagezi agaaraacwa okweihaho omusaija ayamulindaga. Nubwo yamubiihabiihire bwangu ati, \"Awe, Caali dora enimi y'empara yacwanganiza hali, gihondere ogicumite.\" Omusaija obu yahuliire ati, ahonaaho yasomora icumu lye yakwata enkiro ei Katabaazi yamwolekere yahondera empara. Katabaazi obu yaboine omusaija ahweriireyo, yaihayo endyamiti ye ey'ekyoma ei akaba aserekere, yatandika kutema omuti bwangu-bwangu. Obu yarozire omuti guli haihi kugwa hansi, yalekeraaho kutema, yasereka endyamiti ye ey'ekyoma, yaikarra kuhuumura naalindirra omusaija oli ayamulindaga kugaruka, nukwo anage omuti na uwe naarora. Hanyuma y'okuhondera empara ei ataraboineho, omusaija akagaruka ajwahire muno. Katabaazi akamuganyira habw'okujwaha ati, atagiisire. Ahonaaho Katabaazi", "completion": "yakwata endyamiti y'ekiti omungaro ze yasonga omuti gwagwa hansi guti \"bbu\". Omusaija na Katabaazi baagenda baamanyisa Omugabe nkooku Katabaazi omuti agutemesese endyamiti y'ekiti yagunaga. Omugabe akasiima muno Katabaazi kandi yamugabira enjojo nkooku akaba amuraganiize. Katabaazi yasemererwa muno yatandika kufunya enjojo ye kugitwara owe. Baitu obu yahikire omu muhanda yateekereza ati, \"Obu ndaatwara enjojo enu omu ka, nkagiita, abantu baingi nibaija kwija kunsaba enyama nibagiimaraho, na habweki kampiige akasoro akatoito nuko ntwale omuka, enjojo nsige nagisereka.\" Katabaazi obu akaba naateekereza ebi, yarora endahi neesoma mu musiri haihi n'omuhanda. Yasemererwa ati, \"Otyo kankwaté endahi enu niyo ntwale omuka\". Ahonaahó Katabaazi yasiga enjojo yonka yairuka kuhambya endahi. Endahi obu yamuboine ekairuka yayongera yaharruka yamusiga. Katabaazi obu yagarukire kurora enjojo ye nambere yagisigire, akasanga na yo irukire etaroho. Katabaazi akagiserra yaburra kimu. Nubwo yagarukire omu ka ye abiihiirwe. Mukazi we akaba amazire kuhura nkooku iba yahairwe Omugabe enjojo habw'okutema omuti akagunaga n'endyamiti y'ekiti, nahabweki akaba asiire oburo ateekereho enyungu alindiriire iba kuleeta enjojo kugigaba nukwo bacumbire abantu obugenyi. Baitu obu baamusiimire omu irembo Kataabazi ebyara yabita omu nyindo yahungya omutwe ati, \"Mundeke kwonka, enjojo enyirukireho, amagezi gange naacwire gakafa busa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: OKUSIIMA Zitali mbabazi za Mukama busaho musomi w'Orunyoro-Orutooro ayaakugarukire kuta amaiso ge omu Kibbaate kya Kaseegu n'Enganikyo Ezindi. Bitabu bingi muno ebibuzibwaho habw'itima ly'abantu ababa batarukugonza orulimi oru biba bihandiikirwemu, rundi abahandiiki baabyo. Baitu omulingo Kibbaate kya Kaseegu ogu kyabuziibwemu okumara hati haihi emyaka makumi ana(40) niguhuniriza. Nigumanywa abo bonka abaasangire nikibasemeza kukibuzaho Okuturuka kwakyo kunu okwa kabiri ninkusiimira Professor Dr.Oswald Ndoleriire Omutandiki w'okwegesibwa kw'Orunyakitara ( Runyoro-Rutooro, Runyankore - Rukiga) omu University ya Makerere Kampala, hati anyakuli mukuru (Dean) wa Faculty of Arts omu University niyo emu. Obu akaba naatandikaho okwegesibwa kw'Orunyakitara akakora kyona eki arukusobora okuzoora kopi ya Kibbaate kya Kaseegu nukwo asobole okugyokyamu kopi ez'okwekoonyeza omukusomesa orulimi oru. Baitu kandi nabwo noobu yaihiremu kopi ezi, hakabaho orupapura rumu orwabuziremu, orutaakusobozeseze Kibbaate kya Kaseegu kugaruka kuteerwa obwa kabiri omumulingo ogu kikaba kihandiikirwemu okubanza Omujuni wa Kibbaate kya Kaseegu anyakumaliriireyo ni Binyina Kiiza Popius Adyeri hati anyakuli Ag. District Education Officer omu", "completion": "Distrikiti ya Kamwenge, kyonka omukasumi ako owaakaba naakoorra omu Distrikiti ya Kabarole nka Assistant Education Officer. Omukuru onu obu yaboine oku nkaba nintalibana kuzoora kopi ya Kibbaate kya Kaseegu nukwo nsobole kugaruka kugiteeza omukyapa, akalengaho na uwe nkooku arukusobora kuseerra kopi egi akagindeetera. Noobu kopi ei yandeetiire eraaba ekaba na yo neeburwamu empapura ezimu, baitu habw'okusangwa na kopi Professor Ndoleriire ei akaba ampaire, empapura ezikaba nizikiburamu nkasobora kuzitunga kwijuliriza empapura ezikaba nizibura omukopi Omuny. Binyina ei yampaire. Omumulingo ogu Kibbaate kya Kaseegu esoboire kuhika hakugarukwamu okuteerwa buhyaka ekakira na hamulingo ogu ekaba ehandiikirwemu okubanza. Ihangamura niyo emirimo ey'okwemanyiirizaaho eby'Orunyoro-Orutooro erikusangwa ha buli kumaliirra kw'ebyokusoma. Abakuru banu ababiri abasobozeseze Kibbaate kya Kaseegu kugarukaho buhyaka nimbasiima okwinganirakimu oku ndukusiima Nyinanyowe, Sesiria B.K.Tinkasiimire ayampangiremu engonzi z'orulimi rwange, Orunyoro-Orutooro, kandi yaikara nankoonyera omu buli kutalibana kwange okw'okuhandiika ebitabu eby'okwegesezaamu orulimi oru. Mukama ayamwihire omunsi amuhe ekihuumuro ekitalihwaho. Amiina. L.T. Rubongoya 1 - KIBBAATE KYA KASEEGU N'EBISORO EBY'OMUKISAKA", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubiro ebi, baawabisoro, omukasumi ako abakaba nibalemwa Warujojo, bakatandika kuseesira abantu, nibabanyagaho ebyokulya byabo, hanyuma nibabitwara omukikaali kya mukama wabo Warujojo, nibabihunikayo. Abantu bakalengaho okwerwanaho, baitu batasobole; habwokuba baawabisoro baijaga bali omwihe ery'amaani muno. Ebyokulya obu byahwaga omukyaro ekimu, baawabisoro baagendaga okubiseerra omukyaro ekindi. Nukwo bati, okuhikya ensi yoona obu baagireetiire enjara ey'amaani muno, eyaisire abantu baingi muno, hanyumaa abakebake", "completion": "abaasigaireho bakatandika okusoromaga ebikoorakoora eby'omukisaka hamu n'okuhaigaga emihama y'ebimera nibyo nibalya. Buli obu baakagendaga okunyaga ebyokulya omubantu, omukikaali kya mukama wabo, baawabisoro baasigamuga omulinzi omu ow'okusigara naakisemeza kandi naalinda n'ebyokulya ebi banyagire okuruga omubantu. Obwire obu bwakyaga nyenkya, bacumba balya, hanyuma barabamu. Baagarukaga rwebagyo omukairirizi n'eminyago yabo. Enyuma bakaba batainayo kintu kyona eki barukwekengayo, habwokuba ensi yoona bakaba nibasisana abagisingwire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiro kimu, Mbahe, omukazi muk'omusaija omu ayayetwaga Kaseegu, kandi omukasumi kanu owaakaba aina enda, obu akaba ali gw'omumyegeego y'ekisaaru naaseerra ebikoorakoora ebi baraaraagira na iba, akahuurra ekintu omunda ye nikimugira kiti, \"Maau, nyowe mutabani waawe Kibbaate kya Kaseegu ningonza kumanya obulyo obukuleeta omukisaka kunu kugwa noibuza oti, kandi kunu otaina maani?\" Mbahe obu yahuliire ihano erirukusisana liti, yayecura n'obutiini bwingi muno. Baitu ekintu omunda kyo kyamugarukamu kiti, \"Tosemeriire kwecura Maau, habwokuba anyakukukagwize niinyowe Kibbaate kya Kaseegu, mutabani waawe. Ningonza ommanyise eki nkukagwize.\" Ekiizire tibatanga. Mbahe na uwe obu Yaboine byaba biti, aho na uwe nukwo kusoboorra byona ebyabaireho. Hanyuma y'okubisobo ora, hati akahuurra nyakintu eki", "completion": "nikimugarukamu kiti, \" Nikyo ngodeze kumanya eki.\" Kiti, 'Hati obu oraataaha, ogambire taata aije omukiikaro kinu antemere engoyagoye zinu, hanyuma azinsibiremu omuguha gw'omuliiti, ogurukuhikya ebifuba makumi abiri. Kiti, 'Obu alimara okunsibira omuguha ogu, hati agende anseruurre omwigo gw'orukoma orurukukira ezindi zoona obukooto, aije agumbabire kurungi, habwokuba, gwo, n'omuguha ogu aransibira, nibyo bikwato byange ebi ndukugonza kuhiigisa obu ndiba mmazire kuzaarwa.\" Obu yahikire omuka, yatebeza iba, Mbahe, ebintu byona ekintu ky'omunda ebi kimuragiire. Okubanza Kaseegu akabyeta bigambo by'iraru kwonka, baitu obu yaboine okutuntura okw'amaani mukazi we oku akaba aina, aho na uwe yaikiriza okukora ekyamusabirwe. Omubusumi obutali bwingi muno, omuguha akaba amazire ira kugusiba, n,omwigo agutemere ira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiro kimu, obwire obu bukaba nibutaagurukana Mbahe akahuurra ekintu omunda nikimugira kiti, \"Maau, ebintu nasabire isenyowe kunkoorra akabimara?\" Nandiki Mbahe ati, \"Byona biteekaniziibwe .\" Nandiki ekyomunda kiti, \"Obusumi bw'okuzaarwa kwange hati bwahika, nahabweki teeza amaju onzaale.\" Nandiki Mbahe ati, \"Kandi nyowe nkanga ki!\" Ahonaaho amaju agateeza, Kibbaate kya Kaseegu, rwagambiire omunda ya nyina atakazairwe, amuteera hansi. Ise obu akaba naamara kumusaarra anti (okumusaraho orulera), ahonaaho naazooka ali musaija mukuru. Byona akagwize ira ise ati, \"Ebintu byange nakusabire kunkoorra biraha taata?\" Nandiki ise n'okutiina kwingi muno ati, \" Ka mbikuleetere mukama wange.\" Nandiki Kibbatte ati, \" Leka kutiina taata habw'okurora ndi nti. Nyowe ndi mwana waawe nk'abaana abandi boona, abantu aba bazaara, nahabweki tindi mukama waawe. Kimu kyonka ndoho habw'okujuna obwomeezi bwawe, n'obwa nyinanyowe hamu n'obwa bantu abandi.\" Nubwo hati Kaseegu aihayo omuguha hamu n'omwigo abimuta omumaiso. Nandiki Kibbaatte ati, \" Ninkusaba ompe n'endyanga yaawe egi.\" Kaseegu agiihayo, agimuha. Nandiki Kibbaate ati, \"Otyo muno taata.\" Akwata nyamuguha guli, aguzingazinga, hanyuma aguta omundyanga ise ei amuhaire. Akwata omwigo gwe omungaro, hanyuma agambira bazaire be ati, \"Mwikale n'obusinge, turaabonangana ira.\" Kaseegu: Mukazi wange, Mbahe, muntu ki araboine ihano erirukusisana liti? Mbahe: Musaija wange, eki itwe turaakimanya tuta? Ningira \"Gamanywa embeba ezi nyakugaraaramu. Ebifa omumaju g'abantu abandi itwe tubimanyire?", "completion": "Turaalyehanuuzaaho oha, ningira abantu bakafa baatuhwaho! Ihano lihanuurwa ayaliboine. Kaseegu: Bunu hati iwe nooteekereza ngu tukole ki? Mbahe: Kandi turaakora ki musaija wange? Kuroleerra kwonka, ekiraakaija. Kaseegu: Kuroleera? Gambira kimu oti, \"Hati okufa kwaitu kuhikire!\" Mbahe: Kuhike kube kutahikire, byona nikyo kimu, eki kinosi kitugwire handa, titukyaina mulingo gwona ogw'okukyeihaho. Ka tufe, bunu abaakafiire abo boona, bakaitwa amahano? Kaseegu: Baitu haakire mukazi wange ekyabo kimanyirwe ngu bakaitwa enjara; kandi oraakirenga ekyaitu hanu, abaagya kwitwa eki tutamanyire. Mbahe: Kiha eki otamanyire? Ningira entandiko y'ebintu byona okagibona; emiguha niiwe wagisibire kandi n'emiigo niiwe wagitemere, kandi oija ota hati kugamba ngu twagya kwitwa eki tutamanyire? Nyowe aho nuho ndukugambira nti turoleerre kwonka. Ekiraija nikyo kiraija. Kaseegu: Baitu mukazi wange, abantu ka bafa nibataaga, na itwe twiruke twesereke omukiikaro ekindi, obu araagaruka atuseerre tubule! Mbahe: Twafaakwo nitutaaga Mbahe! Tusobora tuta kwesereka ekintu ekyagambiire omunda kitakazairwe, hanyuma kyakuurraaho ahonaaho nikikyaruga kuzaarwa kiti? Kaseegu: Deero nu mukakazi wange gambira kimu oti, \"Tuzaire ihano?\" Mbahe: Nooha amanyire? Kaseegu: Baitu ngu obu bwona nfaaki? Habwaki ntaruga ha bigambo Kaseegu! Niinyowe ndukugya kufa nyenka! Mbahe: Otaija kusiiba noonyekwasa. Kwata omuhanda gwawe ogende, nyowe tinkutangire. Kandi nyowe ekindugire omunda ndaakiiruka nta? Obu kiraaba kiri ky'okuunyita, nuho kiraakaanyitira hanu! Kaseegu: Bihoire ebi, bireke Ka turoleerre kwonka!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukugamba bazaire be ati, \"Mwikale n'obusinge, turaabonangana ira\" Kibbaatte kya Kaseegu akaba naagenda kuseerra ekikaali kya Warujojo mukama wa baawabisoro abaanyagireho abantu ebyokulya byabo. Kandi noobu ekikaali eki kiraaba kikaba kiri hara muno, uwe kitamutwarre busumi bwingi muno okukihikaho, habwokuba akaba atarukurubata nk'omuntu owa buli kiro. Ebintu byona hali uwe bikaba hati bihindukire kundi. Uwe wenka akaba naasisana nk'akagurusi k'akanyaruhere akanyakuli haihi kucwekana. Omwigo gwe gukaba nigusisana akaigo ak'omugurusi ayecumbagiririzaaho, kandi omuguha gwe omundyanga nigusisana orugoyagoye bugoyagoye oru bategesa endahi. Nkooku buli kiro omukikaali baawabisoro baasigamuga omulinzi omu wenka, Kibbaate okuhika omukikali kya Warujojo, owaakaba asigaire ali mulinzi akaba ali Warugabi. Izooba obu likaba lyatemba, ensoonooki ehingwire, Warugabi owaakaba ali omumirimo ye ey'okusemeza ekikaali, akaija kwinunura amaiso ge, akasanga akagurusi k'akanyaruhere kamwemeriire omumaiso. Kibbaate: Nganyira mukama wange okuhika nambere oli ntabandize kweranga. Tiinyina maani g'okugambira hara, ndi haihi n'okukaba! Warugabi: Nooruga nkaha, kunu ka hatataahaayo bantu? Kibbaate: Ninduga oku omunsi ya hara muno waitu. Enaku nizintaza. Ninseera ekikaali kya Warujojo, mukama wa baawabisoro, kusengamu. Manya nikyo kinu, tiimmanyire! Warugabi: Mara mutaahi wange abasenga omubikaali by'abakama basisana iwe aho? Kibbaate: Iwe ogizire ndi mukuru muno waitu? Ningira enaku z'obutalya nizo zaanyisire! Kugwaho omuntu w'embabazi akampaho ebyokulya okumara ebiro bisatu, noosanga naanye naba", "completion": "musaija nkaki; orukaca runu nooruseerra nirukubura. Warugabi: Habwange, embabazi eza mulingo ogu nyowe naakuzikukwatiirwe; baitu tikirukusoboka, habwokuba busaho muganjano gwona oguli hagati y'abantu na baawabisoro. Nyowe obu ndaazikugiirra, bagenzi bange baleme kuzikugiirra. Rundi bagenzi bange obu baraazikugiirra, Omukama wenka aleme kuzikugiirra. Nahabweki noosanga kiri kintu ky'obulemeezi muno kukuha obukoonyezi obu orukwetaaga Kibbaate: Obu eki, waitu, nikimanyisa ngu ekikaali ky'omukama ou ndukuseerra nikyo kinu? Warugabi: Kyo, okuba nikyo, nikyo, baitu nkooku naruga kukugambira, tikiri kyangu kukusengesa hanu. Okubanza, toli muntu kasengesebwa omubikaali by'abakama. Okuzire muno, kandi n'orukaca rukumazire. Ekya kabiri, baawabisoro n'abantu baba banyanzigwa. buli omu hali mugenzi we Kibbaate: Eky'obukuru eki waitu, nkikumanyisize. Nkugambiire nti, tindi mukuru muno, obuceke nimbuleeterwa enaku z'obutalya. Kandi kinu eky'obunyanzigwa, eki orukugambaho, habwange eki nyowe tikyakunkozireho; habwokuba obu naakubaire nyina enzigu na baawabisoro tinaakuteekeriizeeho kwebinga mukama wabo. Okumwirukiraho kwange nikumanyisa ngu mmwinamu obwesigwa, niimmugonza kandi nyeteeekaniize okumuheereza n'obwesigwa, hamu n'okumurwaniirra omumulingo gwonyini, omwiru ogu arwaniirraamu mukama we. Warugabi: Kakuba etali njara n'oburwaire obu, okaba omanyire kugaaniira. Baitu ibara lyawe niiwe oha? Kibbaate: Niinyowe Itaza, waitu. Warugabi: Obu oraaba noogonza kuhikibwa hali Omukama, ikaarra aho omulinde.obu araija, araagira eki akucweriiremu uwe wenka. Kibbaate: Otyo muno waitu, obu wakabona natunga embabazi okuruga hali iwe, obu byona biraagenda kurungi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warugabi obu yamazire emirimo ye, yaihayo oburo bwe, yatandika kukaranga. Obu bwayomere, yabuteekuraho; hakyoto yateekaho omukubi. Obu akaba naasa, yasaba Kibbaate (ou uwe yali namanya nka Itaza) aije agume naamucumirayo omuurro. Omukubi obu gwahiire, Warugabi yaija yaguteekuraho, hanyuma yateekaho enyungu. Kibbaate yayeyongera okuguma naamucumirayo, hanyuma uwe yagarukayo okumaliiriza empuule ye ey'oburo eyeekaba ekyasigaliire. Obu yagimaliiriize, yaija yasasira enyungu, yahya, hanyuma yatandikiraho kuhotora. Obu akaba naahotora nubwo yagarukiremu okubaza na Kibbaate ati, \"Ebintu byawe byona munywani wange Itaza nibiremesa! habwokuba noobu omuntu yakuba naagonza kukuha akookulya, nabwo naasoberwa nambere araakakuteera, n'oru rukaca rwawe ruti! Nubwo hati Kibbaate yamugarukiremu ati, \"Eki tikiri ky'amaani waitu, habwokuba omundyanga yange munu nyinamu akateeko kange; kakuba omuntu ow'embabazi agonza kumpa akookulya, naasobora kukanteera, hakateeko kange ako nindiiraho.\" Oburo obu bwahiire, Warugabi yaihuraho obwe omundiiro; hanyuma hati yagamba Kibbaate ati, \"Akateeko kaawe ogambire karaha nkuteereho oburo?\" Nandiki Kibbaate ati, \"Leka nkainganize kurungi waitu: ekitaingana aho! nooha ondi abaire naija kwijuka kumpa akookulya!\" Omukubaza ebi byona, uwe ali omukutegeka kurungi orugoyagoye rwe, nukwo Warugabi obu araaba naija kugira ati ka amuteereho oburo, nyakyegira rugoyagoye ruli arumujweke omubikya. Nukwo kyakabaire kwo. Warugabi obu akaba nainama ati okuta oburo hali Kibbaate eki akaba naayeta kateeko, ahonaaho kihereeruuka kugambwaho, nyakyegira kateeko kali, naakajweka omubikya bya kibanza kugambwaho. Byona hati ebintu bihindukire ira. Kibbaate takyali kagurusi k'akanyaruhere, baitu omusaija rutaaba", "completion": "atakazookerega kimu hansi y'izooba. Nyakyegira rugoyagoye ruli hati rufookere ira muguha gw'omuliiti nkooku gwakasibirwe okuruga kara koona. N'engusuuru haiguru ikarayo, nka ha twagambira hanu, ahurutwire ira, kandi n'omuguha gufubasire ira omubikya bya Warugabi. Agenzire nairuka agubohiire ira hamuti omukooto ogukaba guli haihi nkaho, hanyuma hati aihireyo ira nyamwigo gwe guli, omukasumi kanu ogunyakugarukire hamulingo gwagwo ogu gwatemiirwemu, atandikire ira kuteera Warugabi nkooku arukusobora. Obu yaboine Warugabi atakyaina kintu kyona eki asobora kwegasira, yamukaguza ati, \"Warugabi, okukuteera nkakwitira kimu hati, hamu n'okundaganiza okukora ekintu eki ndaakugambira, nookomaho kiha?\" Nandiki Warugabi ati, \"Mukama wange, haakire ngambira ekintu eki orukugonza nkole, baitu onjune obwomeezi bwange!\" Nubwo hati Kibbaate kya Kaseegu yamugirzire ati, \"Okuunyoleka ngu mali mali noija kukora kwo ekintu eki ndaakusaba, hati zibiiriza okuhikya obu ndaakuragira kuzibuurra.\" Nukwo kyabaire, Warugabi yazibiiriza. Obu akaba azibiiriize, Kibbaate kya Kaseegu yaseerra ekigega ky'ekisombera, hanyuma yagenda omuli emu ha nguli ezihunikirwemu oburo, yabukiijuzaamu. Nubwo hati yaleesire n'oburo Warugabi obu akaba amazire kwihura, na bwo yabugereka hali obu, obwe'ebisi, obu akaba amazire okuta omukigega. Yaleeta n'emikubi etali ya mulingo gumu, na yo yagitamu, hamu n'omukubi ogukaba gumazire ira kucumbwa. Obu yamazire kuhingika ebyokulya byona, ebi akaba naayetaaga, omukisombera eki, hati yaizira Warugabi yamugira ati, \"Warugabi, noogumiza kimu mali ngu obu naba nkurugireho tolengerehoga kuzibuurra amaiso gaawe naakataito kati? Nandiki Warugabi ati, \"Waitu ogu gwakuba muziro.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandiki Kibbaate ati \"Nkooku ohikiriize ekiragiro kyange eki, eky'okuzibiiriza amaiso gaawe okuhikya kasumi kanu, nukwo ndukugonza ohikiirize oti na binu ebi nagya kukuragira hati: \"Omubintu byona ebi oboine hati otagira kintu na kimu eki ogambiireho bakama baawe. Obu baraija obagire oti, 'Obu mbairege ndi aho, mpuliirege iguru lyahinda, ensi yatengeeta. Omusaija arukwetwa Kibbaate, kandi atakazookeraga kimu hansi y'izooba, mboinege nangwera nk'ekiriba' Oti, 'Okumanya antiire yampoisokoroza, n'ag'okwecumbira akookulya gambuzire' Oti, \"Kandi obu amazirege kunteera, tinsoboirege kumanya n'omuhanda ogumutwairege.'\" Warugabi okuhuurra eki, ahonaaho agarukamu Kibbaate ati, \"Juumura obwomeezi bwange mukama wange, ebi byona ebi ondagiire nukwo ndaabigamba. \"Nandiki Kibbaate ati, \"Hati nagya kukusumuurra kyonka otalengeraho kimu okurora eki ndukukora; kandi noobu ndaamara kukusumuurra, otalengeraho kimu okurora omuhanda ogu ndukukwata. Oraazibuurra naamazire kugenda kaanyaho.\" Nukwo kyabaire kwo. Hanyuma y'okumusumuurra, Kibbaate kya Kaseegu akeetweka nyabyokulya biri, ebi akaba amazire ira kuta omukigega, yakwata omuhanda gwe yagenda. Nka ha nambere ente itaahira aho, bazaire be omukasumi kanu abakaba batakyaina n'eby'okugamba, bakamwecuurra omwirembo. \"Mutasangwa mwayecura!\" ogu ni Kibbaate naagamba ise na nyina, abasangire omubiti by'omulyango amaiso bagahangire enkiro. Ati, \"Niinyowe Kibbaate Kya Kaseegu mutabani waanyu. Ngarukire nkooku mbaraganiizeege nyenkya enu\" \"Kandi eki ayetwekere kiki?\" ogu ni Mbahe naakaguza iba. \"Mukazi wange okaguza eki olibona, ngu abagya okuzimu balyayo ki?\" ogu ni Kaseegu naamugarukamu. Ati, 'Ka tulinde akitaahye omunju, turaakirora.'\" \"Mutaahe omunju murole ebya Rugaba abakoliire,\" ogu ni Kibbaate naayeta bazaire be abakaba bakyali omumulyango n'okuhuniirra okwijwire obutiini.", "completion": "Kaseegu hamu na mukazi we Mbahe obu baataahire omunju, bakahuniirra kwonka okurora ekigega ekiijwirwemu oburo obukaba butarukuteekerezibwaho omunsi. Aho nukwo Kaseegu kugamba ati, \"Mwiru wange, nkooku na iwe wenka okigambire obu obairege noija, ngu niiwe Kibbaate kya Kaseegu mutabani waitu, hati ningonza kukukaguza. Oburo bunu bwona wabwiha nkaha?\" \"Taata\" ogu ni Kibbaate. Ati, 'Enu nkooku eri ntandiko butandiko kwonka, tinaakugondeze omukasumi kanu okubazaaho ekiikaro nambere nyihire oburo bunu, hamu n'omulingo mbutungiremu. Ekirukukira oburungi nukwo inywe hati kukwata eki mbaleetiire mukalya. Ebindi byona ebirukukifaaho mulibimanya omubiro ebitali bya hara.'\" Nandiki Kaseegu ati, \"Okulya noobu turaaba nitugya kulya, kyonka abantu bagamba ngu nyineeka talya kintu atamanyire nambere kirugire.\" Nandiki Kibbaate ati, \"Eki na nyowe, taata, ninkyetegereza, baitu nkooku na iwe wenka ebintu obyeroliire, kyakubaire kirungi kugumiisiriza okuhikya ntungire eki ndukugendeerra.\" Omukasumi kanu Mbahe akahindukira iba yamugira ati, \"Kandi iwe musaija wange, ebi byona iwe obifiireho ki? Obu oraaba oli w'okulya, amaizi ngago, naaba tulye,\" Nandiki Kibbaate ati, \"Eky'orukugamba kihikire maau. Binu byona biroho habw'okujuna obwomeezi bwanyu, nahabweki nimusemeerra kulya ebyokulya byanyu, mutainamu butiini bwona. Kandi timusemeriire kutuntura habw'okurora ntarukusobora kulya na inywe, habwokuba akasumi kange akokulya na inywe ebi murukulya, tikakahikire.\" Nk'omuntu ow'akatima kasangirwe kaliyo weena, hanyuma y'okuhuurra ebigambo bya mulingo ogu, Kaseegu atongere kugambayo ekintu kindi. Akakwata amaizi mukazi we aga yamuhaire, yanaaba; hanyuma bombi, uwe na mukazi we, baatandika kulya oburo obwaizire bumazire ira kucumbwa. Oturo otu baagwijagiire kiro eki nubo baatumanyire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nka buli kiro baawabisoro oku baakakoraga omukikaali kya Warujojo, izooba obu lyagwire baacuurra. Obu baahikire omukikaali, gaabura oburoro. Warugabi akaba atakyamanyirirwa. Obu baamukaguzaaga eki abaire, \"deka\" yonka niyo yabagarukamuga. Kyaira muna nubwo yatandikire okubagambira naahondera ebigambo Kibaate ebi yasigire amuragiire. Bagenzi be hamu n'Omukama bakafa bahuniriire kwonka habw'okuhuurra ekintu eki bakaba batarukunihira naakake. Baitu nkoku bona bakaba bajwahire, ebya Kibbatte bakabanza kubita harubaju; buli omu yagya omukwetalibanira habw'ekyekiro. Okucumba n'okulya obu byahoire, Omukama yayeta orukurato okwija kuhannuraho ebya Kibbatte hamu n'okukoma owaaraasigara naalinda ekikaali nyenkya. Hakabaho ebigambo bingi ebyabaziibwe hamusaija ogu ayatiire Warugabi yamuhoisokoroza ati, okuhikya omukumaliirra boona obu baateekeriize ngu anyakumatiire abaire ali muntu nk'abantu abandi boona. Baagira ngu Warugabi habw'okutaba na maani nikyo omusaija ogu amugiriire ati. Bati kakuba nihasigara omusaija ow'amaani, emanzi, ebi byona tibisobora kubaho. Nubwo hati, hanyuma y'okwekaguzaaho baawabisoro be, Warujojo yakomere Waruhisi nuwe nyenkya kusigara naalinda ekikaali. Eki na Waruhisi na uwe akakisiima, kandi akahaya omumabona (omumaiso) g'Omukama na bagenzi be boona ati, \"Leka nyowe Mahiiha nsigale kwo, waitu, oleke ndolengana n'omusaija ogu\", Warugabi ou arukuhaahiza ati. \"Nandiki baawabisoro boona bati, \"Kyamananu kwo waitu, ekya Mahiiha arukugamba itwena nitukiikiriza. Nuwe araamusobora kwo ogu.\" Eki obu kyahoire, baawabisoro boona baagenda kubyama. Nka buli kiro, obwire obu bwakiire nyenkya, baacumba ekyanyenkya kyabo baalya hanyuma y'okulya baakwata omuhanda gwabo na Mukama waabo okugya kuramaga omubyaro ebya hara muno, okuseerraayo ebyokulya by'okunyaga. Nk'ensoonooki nambere enuurra aho, Waruhisi obu akaba akyali omukusemeza ekikaali, akaija kurora akagurusi akahoire konka nikamweteeka omumaiso. Kandi ondi nooha! ni Kibbaate kya Kaseegu agarukire! Kyonka Waruhisi taina kiteekerezo kyona hali uwe, habwokuba amanyire ngu Kibbaate kya Kaseegu obu arukuba naija ensi neetengeeta, iguru nirihinda. Kitali eki naateekereza ngu Kibbaate kya Kaseegu musaija nk'abasaija abandi boona, baakarwana, baitu katali kagurusi nka kanu akali haihi kucwekana kati. Hanyuma ya Kibbaate okugambira Waruhisi ebigambo ebirukusisanira kimu na biri ebi yagambiire Warugabi, Waruhisi hati akamugira ati, \"Banza oleke mmaliirize emirimo yange nukwo twije tubaze kurungi.\" Kandi ky'amananu atatwale busumi bwingi atakamazire. Eki yasigaliize nukwo hati okwecumbira ekyamusana. Hanyuma y'okumara kukaranga oburo bwe, akateekaho ekinaga ky'omukubi, hanyuma yayeta Kibbaate aije agume naamucumirayo omuurro, kandi omukasumi nuko kamu basobole kubaza, uwe naasa. Omumutima gwa Kibbaate ati, \"Eki nseerra nikyo nfuuhya?\" Atandika okukora Waruhisi eki yamusabire. Omukubi obu gwahiire, Waruhisi yaija yaguteekuraho, hanyuma yateekaho enyungu y'oburo. Obu yatabwire, yatandika kuhotora. Nubwo hati omubusumi bw'okwihura yatandikire kwegambagambisa n'ekintu eki araihuurraaho oburo obw'okuha omusengi we. Nandiki Kibbaate ati, Kandi si niinyowe oha naanye hanu waitu, Obu oraaba onkwatiirwe embabazi kumpa akookulya, omundyanga yange munu nyinamu akateeko kange, noosobora kunteeraho oburo nindiiraho. Nandiki Waruhisi ati, \"kandi wakora oti tiwatamba! leeta kunu nkuteereho.\" Obu akaba nainama ati okuta oburo hanyakyegira kateeko, nandiki Kibbaate omu mutima gwe ati, \"Obu oraaba otakabonaga Kibbaate oku asisana, hati oraamurora.\" Ahonaaho akamujwekere ira omubikya. Byona ahuruutwire ira! Nyakyegira kateeko hati kafookere ira muguha gw'omuliiti kakwata nyamaiswa. Hanyuma agenzire nairuka amubohiire ira hali nyamuti guli ogu yabohiireho Warugabi. Aihireyo nyamwigo gwe guli, hanyuma atandikire ira", "completion": "kuteera Waruhisi oku arukusobora. Okumanya yamutiire, ekiikaro kyona Waruhisi akakifoora inoni. Obu yaijaga kukunguza nandiki Kibbaate ati, \"Okunguze nkwitire kimu. Akamuteera okuhikya obu yayetegeriize ngu amunogeze, takyaina kintu kyona eky'okwegasira, naasobora kumukoza byona ebi yakoleze Warugabi. Baawabisoro kwija omurwebagyo, Kibbaate yaamazire ira kugenda, n'ebyokulya ebi akaba naasobora kutwara kasumi ako, abitwaire ira, bakasanga Waruhisi atakyaina bigambo. Bakahuniirra okurora ebigambo ebi yabamanyisize bitaina mbaganiza yoona n'ebya Warugabi yabamanyisisize okubanza. Okuteekaniza ekyekiro obu kwahoire hanyuma bagiire omurukurato okuteekerezaaho ekigambo kya Kibbaate, Mbogo Rwakikara, Biziga, akeemulika omumabona (omumaiso) ga Warujojo Omukama ati, \"Waitu abasaija baawe abo, Warugabi na Waruhisi obamanya oku basangwa batiina bwona; nahabweki, leka hati nyowe nyenkya nsigale, oleke ndorangane n'omusaija wabo ogu, ou barukuhaahiza bati. Warujojo obu yahuliire ebigambo bya Warubogo, yayera. Kandi na baawabisoro boona obu baabihuliire, baagira bati, \"wezaakwo waitu, abo batiini; kakuba omusaija ogu atangatangana Warubogo, ebi byona ebirukumugambwaho tosobora kugaruka okabihuurra. Okwikiirraaniza okwa mulingo ogu obu kwamazire kuhikwaho, baawabisoro boona baagya kubyama. Nyenkya obu bwakiire, baacumba ekyanyenkya kyabo, hanyuma baakwata omuhanda gwabo kugya kuramagira ebyaro nka buli kiro. Warubogo obu akaba akyali omukuteekereza ha mulingo Kibbaate ogu aijamu, hamu n'ogu ateeramu bagenzi be, akaija kurora omumaiso ge akagurusi akahoire konka nikamugira kati, \"Waitu okukaguza tikuba kujuma, ninseerra ekikaali kya Warujojo Omukama wa baawabisoro; nikyo kinu?\" Nandiki Warubogo ati, \"Oina buzaale ki nawe?\" Nandiki Kibbaate ati, \"Mukama wange, haroho omuntu weena atagira buzaale n'Omukama? Ningira omukama bamweta Omwebingwa! Enaku yoona omuntu ei aba aina nuwe agimumaarra!\" Nandiki Warubogo ati, \"Naku ki hati Omukama ei orukugonza akumaarre?\" Nandiki Kibbaate ati, \"Kandi obu waitu nondoza maiso ki? Tinfiire naleka! Ningonza omukama antambire, anyiheho omuhito gunu ogw'enjara n'endwara; mbe mwiru we, antunge!\" Warubogo okuhuurra ebigambo bya mulingo ogu, ekiniga kyenda kumwita. Ahonaaho amugarukamu ati, \"Noosobora ota okwerengeerra Mukama waitu omumulingo ogurukusisana guti? Tobanza okeerora wenka nukwo okagamba eby'okuba mwiru wa Warujojo, Omukama wa baawabisoro?\" Ati, \"Nduga omumaiso n'okukusamba ntakusamba nkakubudabuda nkakwita!\" Nandiki Kibbaate ati, \"Mara waitu omuntu anyakwirukira hali omukama ka batamwita! Haakire tondeka Omukama wenka nuwe akaija akaanyeitira!\" Warubogo na uwe obu yaboine omulingo akagurusi ogu karumu, hamu n'ebigambo ebi karukumugambira, ekiniga kigenda nikimuhwaho mporampora. Nubwo hati yakagambire ati, \"Gendaga hali oikaarre ndaakusangaho obu ndaamara kukora emirimo yange?' Nandiki Kibbaate ati, \"Nangwa togamba oti waitu!\" Yarora harungi yaikaarra. Warubogo obu yamazire emirimo ey'okusemeza ekikaali, hati yatandika kukoraho ogw'okweseruura ekyamusana. Obu yahiisize, na uwe yakora nka bagenzi be abandi oku baakozire. Baitu obu akaba akyali omukurorarora ekintu eki araihuruurraho nyakagurusi ke oburo, ahonaaho Kibbaate ati, \"Noosisa, waitu, kunkwatirwa embabazi kumpa akaro?\" Nandiki Warubogo ati, \"Kukakuha naakukakuhaire,\" baitu nsobiirwe nambere ndaakakuteera\" Nandiki Kibbaate ati, \"Eki kyonka waitu! Akateeko kange ka nkanu hanu, nteraho hanu ndaaliiraho.\" Warubogo obu akaba nainama ati okukora Kibbaate eki amugambire, ahonaaho omuguha gwa Kibbaate niguruma omubikya bye. Okumanya onu yamutiire, akamuteera, ebihembe n'ebikangaasi by'amaguru byona yabikuura. Hanyuma y'okurora ngu amuhoiseze, hati akatandika kumukoza endagaano nk'ei yakoleze bagenzi be abandi, abaamubandize; hanyuma yamusumuurra, yayetweka ebyokulya bye yagenda omuka ya ise na nyina.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baawabisoro abamu, abaabaga baawarusekereza bagenzi baabo aba baasangaga batiirwe, murundi gunu obu baizire omukairirizi, eky'okugamba kikababura; bakahuniirra buhuniirra kwonka. Omukairirizi hakabaho orukurato orw'amaani muno, okurora kiki ekiraakorwa habw'omusaija arukwetwa Kibbaate. Obulemeezi bukaba bwingi, habwokuba baawabisoro obu babaga baramagiire ebyaro, Warutale nuwe yayebemberaga ihe, hanyuma Omukama Warujojo aligaarra. Nahabweki kikaba kitarukusoboka Warujojo okukoma warutale, omwebembezi w'ihe lye, kandi wakisoro owaakaba naakiirraayo kimu baawabisoro abandi boona obumanzi, nuwe kusigara naalinda ekikaali. Baitu hanyuma y'okucika muno, kikagumibwa ngu Warugo nuwe nyenkya asemeriire kusigara. Musaija manzi kandi akwata mpora. Obu bwakiire nyenkya, baawabisoro abandi boona baagenda, Warugo nuwe yasigara ali mulinzi w'ekikaali. Litabe ira, zimuleesire Kibbaate kya Kaseegu. Akasanga Warugo naahotora. Leero onu n'okumuramukya atamuramukye. Akamuleetwa enyuma, yamanya naamunaga omuguha omubikya. Warugo kwija kwehindura kabiri, omuguha gumusoliize ira. byona na Kibbaate tasiibiize, amubohiire ira hali nyamuti guli, hanyuma atandikire ira okumuteera. Akamuteera ebiino hamu n'ebinono byona yabikuura. Yayeekabisa, byalema; yalengaho okutemba haiguru omumuti, omuguha gwamutanga. Hanyuma y'okwetegereza nkooku ahoiseze, eby'okwongera okumuteera Kibbaate akabireka, hati yagya kumaliiriza oburo obu yasangire naahotora. Obu bwahiire, yabwihura, yabuta omundiiro erukukiirraayo kimu oburungi. Nkooku yakakoraga buli kiro, hati akagenda omunguli yaihamu oburo obw'ebisi, yabuta omukigega. Yaleeta na buli obu yaihwire hamu n'omukubi, na byo yabita omukigega eki. Nubwo hati kandi yagarukire hali Warugo okukora nawe endagaano nk'ei yakozire na bagenzi be abandi. Ebi obu yabimazire, yamusumuurra, hanyuma uwe yayetweka ebyokulya bye, yagenda. Omukairirizi, baawabisoro obu basangire na Warugo na uwe omusaija amufoire bunoisoro, baatiina muno. Okuhanuuraho ekigambo eki obu kwahikire, eky'okugamba n'okukora kyababura. Ou baakagambahoga, ati \"Oha\"? Nukwo baikaire bati balemesiibwe, okuhikya hati Omukama wenka, Warujojo, obu yacwiremu uwe wenka okusigara, akarorangana n'omusaija ogu, ou beeta Kibbaate. Ebigambo by'ebyokulya omubaawabisoro oku bikaba bitaina muto na mukuru, Omukama n'omulemwa, Warujojo ayasigaire omukikaali kye wenka naakyerindira hakiro ekyahondiireho, akaba naaragirwa n'okweteekaniriza ekyamusana kye. Kyonka eki obu akaba atakakikozire, akabanza kurambura kurungi ekikaali kye kyona; ayetegereze kurungi amalembo gaakyo goona obu garaaba gakingirwe kurungi. Hanyuma y'okumara okukora eki, hati akagya kweseruurra ekyamusana. Ensaano y'oburo ekaba erumu, eki akaba naaragirwa kubandizaaho hati, nugwo omukubi. Omukubi obu gwahiire, yateekaho enyungu y'oburo. Hati obu akaba aikaliire, ategeriize enyungu kusera, akaija kubona akagurusi k'akanyaruhere nikamuturukiramu: Kibbaate: Zoona waitu! Onganyire tiimmanyire, kurungi obu araaba ali niiwe Warujojo, Omukama wa baawabisoro. Warujojo: Niiwe oha, nooruga nkaha kandi waija ota hanu? Kibbaate: Niinyowe Itaza, waitu; ninduga omunsi ya hara muno oku, niinyiruka Kibbaate kya Kaseegu, omusaija anyakumazire abantu n'emiigo. Bangambiire ngu rubaju runu haliyo ekikaali ky'Omukama arukwetwa Warujojo;obu hati nikyo ndukuseerra, nti rundi Mukama wa baawabisoro taikara kunkwata hamukano, akantabura omusaija ogu, akampa n'akookulya. Kandi torukurora waitu enjara oku yangizire? Waruiojo: Omanyire kurungi ekyaro ky'omusaija ogu nambere kiri? Kibbaate: Nkimanye", "completion": "nkisangeha waitu? Ningira abantu babona naabagwamu kwonka, tibamanya muhanda ogumuleeta hamu n'ogumutwara Waruiojo: Nahabweki nu, niiwe Kibbaate kya Kaseegu, habwokuba na nyowe hati tinamanya muhanda ogwakuleeta, nabona nongwamu bugwamu kwonka. Kibbaate: Deero obu waitu nonteerra enaku? Kibbaate asisana nka nyowe hanu? Naba ndi Kibbaate hati mba ntakakutiire ira? Waruiojo: Kunteera? Kandi obu araaba noogonza Kibbaate anteere, ekikuleesire hanu kiki? Kibbaate: Nangwa Rugaba! eky'okukuteera nikikafuuhe! Nyowe nkulengesiize kwonka omulingo Kibbaate ogu ateeramu abantu. Obu baba bali aho, bahuurra iguru lyahinda ensi yatengeeta. Omukwija kukoimya n'okuzibuurra, gamba nka ha twagambira hanu, babona, nibateerwa kahinda k'amaganyi. Baitu kandi tinkeetegeriize kurungi obu araaba ali niiwe Omukama ou ndukuseerra? Waruiojo: Obu oraaba nooseerra kwo Omukama ow'okukutambira, niinyowe onu. Otaija kubona niinyetalibanira habw'ekyokulya okagira oti kandi obu ali Mukama ka naayecumbira wenka.Itwe hanu, buli wakisoro ayeetalibanira wenka okwetungira eki araalya hataroho kuteekerezaaho omukuru n'omuto, omukaama n'omulemwa. Kyonka buli kiro nyowe tinsigara hanu. Ngenda na baawabisoro bange okuramagira ebyaro habw'okunyagayo ebyokulya. Omusaija ogu, Kibbaate kya Kaseegu ou orukugamba, hati nuwe ansibize hanu. Akateera baawabisoro bange boona abarukukiirraayo kimu amaani n'obumanzi yabahoisokoroza. Hati nyowe nsigaire nukwo ndorangane nawe obu araija. Kyonka na iwe obu okaanyebingire, hati takyakwisire. Eky'okusaalirwa nukwo okutamanya kurungi akasumi aka aiziramu. Kibbaate: Hangiriza Omwebingwa, Hangiriza Agutamba, Hangiriza Omukumanfuuzi. Obu nkahikire mbere oli obu, okutiina kwange hamu n'enjara bihoire. Waruiojo: Obu oraba oli muntu w'okutungwa, hati ikaarraaga aho. Enyungu yange yahya, ka ntalibane n'okuhotora. Oburo obu bwahiire, Warujojo amazire okwihuraho obwe, hati yagonza kuseerra ekintu eki araatamu obwa Kibbaate. Eki Kibbaate obu yakyetegeriize, nukwo hati kumugira ati, \" Obu oraaba oli w'okumpa akookulya, waitu, leka kutalibana n'ekintu eki oraakanteeramu. Akateeko kange nkanu, noosobora kunteeraho hanu nindiiraho. Ebi nyowe nkabimanyiira. Eki nkira kufaaho nuko akookulya, baitu kitali kintu nambere barukukanteera. Warujojo obu akaba naagya kukora Kibbaate kya Kaseegu eki amuhanuliire, ahonaaho kihereeruka kugambwaho naayanguhya bwangu okutaahya nyamuguha guli omukaako ka kibanza kugambwaho. Kandi kaingaha! ayejugumwire ira, afookere ira Kibbaate kya Kassegu ayatiiire baawabisoro abandi boona abaabandize. Omuguha obu gwamazire kuviikiza kurungi akaako ka Warujojo Kibbaate yairuka bwangu yagubohera hali nyamuti guli ogwa buli kiro ateerraaho baawabisoro abandi. Yaihayo nyamwigo gwe hanyuma yagambira Warujojo ati, \" Ka nkuteere Kibbaate kya Kaseegu obu orandema nkuleke.\" Nandiki Warujojo ati, \"Mali mali kwo obu, niiwe obairege kwo Kibbaate kya Kaseegu?\" Nandiki kibbaate ati, \"Waakamboine, ningira aha ni harubaju,\" Atandika kuteera Warujojo nkooku arukusobora. Amuteera aborooga emigongo eyatika. Kyaira nyamuguha guli gucweka. Baitu weza kwija kucweka, Warujojo atakyaina gaikya. Kandi ningira akaako nizo ziba nyindo z'enjojo. Hanyuma y'okucweka hamuguha, eky'okukora kimusobera. Yateekerezaaho eky'okwiruka akagya nambeere baawabisoro be baramagiire na kyo kyamulemesa; yatiina kumusekereza. Ekyarugiremu nukwo hati okwiruka naakwata ogw'ekibira nambere akyali n'okuhikya hati.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baawabisoro obu baahuliire okukunga kwa Mukama wabo, ahonaaho bamanya ebintu oku bigenzire kubi omukikaali. Baakora orukurato okurora kiki eki baraakora. Abamu omuli bo baahanuura okugaruka omukikaali, bakalindiirra okugaruka kwa Kibbaate nukwo hanyuma bakamwehongera akaba mukama wabo. Abarukukira obwingi, eki baakyanga, baacwamu obutagaruka omukikaali; kandi baakoma Warutale nuwe kuba mukama wabo omukiikaro kya Warujojo. Warutale ogu na hati nuwe akyali Mukama w'ebisoro. Baitu baawabisoro abo, noobu baraaba baacwiremu okutagaruka omukikaali, kandi noobu baraaba baakomere Warutale nuwe kuba Mukama wabo, bataleke kuteekereza ha bulyo obwaleetiire Kibbaate kwija kubaseesira. Boona bakamanya ngu akabi kakarugiirra hali bo kuseesira abantu hamu n'okubaaka ebyokulya byabo. Enjara ei baabanagiire niyo yahambiriize Kibbaate kwija kubaseesira. Hanyuma y'okwetegereza ekintu eki, boona hati bakacwamu obutongera kugaruka kwerengeerraaga omuntu Baacwamu bati, \"Buli wakisoro weena araagonzaaga kulya ekyokulya ky'omuntu, agendege omubwesereke rundi omubwire bw'ekiro\". Hanyuma y'okusingura Warujojo, Omukama wa baawabisoro, Kibbaate kya Kaseegu akalinda okuhikya obwire bwizire nukwo arole kiki ekiraabaho. Omukairirizi, akabona baawabisoro bali, abaacwiremu okugaruka omukikaali, baizire okumwehongera. Obu bakaba batakamuhikire haihi, yabakaguza eki barukugonza; obu baraaba nibagonza obulemu rundi obusinge. Boona bakamugarukamu bati, \"Nitugonza kutunga obusinge naiwe. Otulemege kandi otujunege buli kabi koona akaraatwiziraga.\" Obu yaboine oku bamwehongiire kwo omumananu, yabaikiriza baataaha omukikaali. Omuli bo numwo haiziire baawabisoro boona ab'omuruganda rw'embogo, engabi, empisi, engo, n'empungu. Kibbaate kya Kaseegu akaraara n'ebisoro ebi ebyamwehongiire. Obwire obu bwakiire nyenkya akagenda kutabaarra ise na nyina baija kwikara nawe omukikaali eki yabingiremu Warujojo, ekinyakurumu ebyokulya ebingi biti. Ensita mutabani wabo ei akaba ayangire kubamanyisa, bakagimanya omukasumi ako. Baasemererwa muno, kandi baikiriza ekya mutabani wabo yabagambiire Okwongera habyokulya ebikaba biri omukikaali kya Warujojo, Kaseegu hamu na mukazi we Mbahe bakalima ekyokulya ebindi bingi. Abantu abakaba basuuhuukiire omunsi eza hara muno, bakahikwaho amakuru ag'okusingurwa kwa Baawabisoro, hanyuma mporampora baija okwikara na Kibbaate hamu na bazaire be. Kibbaate kya Kaseegu akaswera yazaara abaana baingi muno. Yafooka mukama. EBY'OKWEMANYIIRIZAAHO ENYATURA Y'EBIGAMBO", "completion": "Gamba emirundi nyingi noorahukiriza oti: \"Enjojo tecw'itojo obu ericwa ligicw'igigo\" Weesisaniririze okuba ntale ensaija, hanyuma mugenzi waawe ondi abe ntale enkazi. Nubwo hati mugambe ebigambo abantu ebi baagambisize entale na nkazi yayo muti: Entale ensaija: Lyange nyenka, Lyange nyenka! Entale enkazi: Likwatanizibwa, Likwatanizibwa! Entale ensaija: Katalibwoya anura! Katalibwoya anura! Entale enkazi: N'engiri pai! N'engiri pai! Entale ensaija: Ekiringuza egaali! Ekiringuza egaali Entale enkazi: Ebyawe k'obikwata noobirya! Ebyawe k'obikwata noobirya! Entale ensaija: Ka bwere nkutendeke! Ka bwere nkutendeke! Entale enkazi: Ijweri obu waisire ensama k'otarantendekere! Obu waisire engiri k'otarantendekere! Obu waisire engabi k'otarantendekere! Entale ensaija: Olifa nako! Entale enkazi: Nfeko nako! Entale ensaija: Olifa nako! Entale enkazi: Nfe nako! Kaguza mugenzi waawe emirundi nyingi noorahukiriza oti: \"Ohiigiiraha? Ohiigiiraha? Ohiigiiraha?... Mugenzi waawe na uwe akagarukemu naarahukiriza ati: Bukanga! Bukanga! Bukanga!... Hanyuma y'okurora ngu omugambisize ekirukumara, hati mukaguze noorahukiriza nkooku okabairege nookora, oti: \"Waita ki? Waita ki? Waita ki?\" Na uwe naaaragirwa kukugarukamu bwangu, naagamba ibara lya buli kisoro kyona eky'omukisaka rundi eky'omumaka g'abantu, kibe kiri kyekuurra rundi ekirukurubasa amaguru ana, ekihaarruuka rundi ekiikara omumaizi, ati:\" Ensa, ensama, enkoko, empungu, omunya, encu, entale, embogo, n'ebindi nk'ebi...\" Obu oraabona ali haihi kujwaha, hati omukaguze oti: \"Walya ki?\" Ekisoro eki araalya kiraarugiirra habwegendereza bwe Kyonka otamusekereza habw'okulya ekintu ekitaliibwa. Muhe omugisa na uwe akukaguze nkooku na iwe obaire noomukaguza. Omukukora muti, muraasanga mumazire kwega amabara maingi ag'ebisoro by'omukisaka n'eby'omumaka. 4. Ebihangwa ebimu bakabirukiirra amabara nibarroorra hangeso zaabyo. Kyonka okwihaho okumanya engeso zaabyo ezi, omuntu obu ayatura amabara gaabyo ago omumulingo gw'ekitongeerro, gamuleetera kwenihira omunyatura ye ey'ebigambo by'Orunyoro Orutooro. Hati na iwe gaatule oti: Omunyeerre Itwaza, Embeba Kabumbuguza n'Omusu Kabumbuguza. Orusuzi Koolekano, Omunya Karaabeesa, Entabijuguta Runego n'Ekikonkomi Runego. Haroho ebiteburo ebirukukwata ha bihangwa ebimu! Bigambe omumulingo gw'ekitongeerro, kandi ozoole n'obulyo habwaki baabitebwire kwo bati: Kikonkomi anura omwokyo, Kidongodongo w'orusaya! Nsohera anura enuuni, Kanyamunya anura enfundo kandi Mubu anura ibbango!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: 1.Omugaso gwa Wante Omubiro ebi, ebisoro byagasiraga omuntu nkooku okwetaaga kwe okw'omukasumi ako kukaba kuli, kandi nabyo byonka bikaba nibyemanya omugaso gwabyo hali uwe. Baitu buli kimu omuli byo kikaba nikiteekereza ngu nikyo kirukukira bigenzi byakyo okuba ky'omugaso hali uwe. Ekitekerezo kya mulingo gunu, nikyo kiro kimu, kyabireetiire kuteera empaka ezirukugira ngu, \"Nooha omuli itwe itwena anyakukira okuba w'omugaso hali omuntu?\" Orwebagyo rukaba ruli rurungi, iguru likaba niryangasana nka zaabbu habw'ekisoonabazaana ky'izooba erikaba nirigya kugwa, kandi n'omuyaga gukaba guteekere, ebisoro by'omumaka obu byayesoroize okuteera empaka ha migaso ya buli kimu omuli byo hali omuntu. Omubazi ow'okubanza kwoleka emigaso ye hali uwe akaba Wante. Binu nibyo ebigambo yagambiire bagenzi be:- Abooruganda, omuntu asemeriire kusiima Rugaba habw'okubaho kwange. Tindukusobora, noobwakubaire okwesisaniriza omulingo gwona omuntu ogu aba arumu kakuba nyowe ntarabaireho. Kandi tindukunihira nti ninsobya okugamba nti nambere nyowe ntali obwomeezi bw'omuntu tiburoho. Dora: Omuntu obu anywa amata gange, busaho kyokulya kindi kyona eki agaruka kwetaaga. Ekirukukira muno okuhuniiriza, nukwo kurora ngu, noobu alya ebyokulya ebindi, nabwo ayetaaga okuhondezaaho", "completion": "amata gange. Kandi emirundi erukukira obwingi, ebyokulya ebi na byo tasobora kubirya kurungi ataina mukubi ogurumu amagita agarugire omumata gange. Amagita gange ago, omuntu tagata omumukubi gwe honka, baitu agaruka agakozesa nk'omubazi gw'endwara ze, eza buli mulingo. Mwijuke ngu, omukazi obu aba aina enda, rundi omuntu obu aba ahutaire, eki bairukiirra nugo amagita agaruga omumata gange. Omwana obu azaarwa, ekimukuza kurungi nugo amata gange; kandi n'omuntu obu arwara, ekimugabirwa nugo amata gange. \" Kyakubaire ky'ensoni muno, omuntu okwanga kutwara nyowe, 'Nyakate', nk'ekitungwa kye ekirukukiirrayo kimu ebitungwa bye ebindi byona omugaso, rundi ka ngambe nti, kakuba atantwara nk'ekintu ekirukukiza ebintu bye ebindi byona, eby'omubyomeezi bwe omugaso. Niinnihira nti na inywe inywenka eki nimukiikiriza. Omuntu mmugasira ndi mwomeezi ngaruka mmgasira nfiire. Enyama y'ekisoro ekindi agiriira kuburwa eyange. Oruhu rwange kyokujwara kandi kyokwesweka hali uwe. Amahembe gange nsoha ye kandi lyahuurro lye erirungi. Enkangaasi hamu n'obwose bwange byona by'omugaso hali uwe. \"Ebi byona ebi mbagambiire, nganjani zange, nibyo ndukusigikiraho okubasaba okuunyikiriza nk'ekintu eky'omugaso mali hali omuntu. Mutyo muno kumpuliiriza\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkooku ebisoro omumpaka zaabyo zinu bikaba bitakomere Mukuru w'Entebe, ayabanzaaga kwemeerra nuwe yabazaaga. Omunyorokati wante obu akaba naamara orubazo rwe ati, ahonaaho Wantaama naayemeerra okubaza. Akatandika n'okusiima wante habwa byona ebi abagambiire ha migaso ye hali omuntu. Kyonka akamujunaana muno habw'obutasobora kutunga ekiteekerezo eky'okwijuka emigaso y'ebisoro bigenzi bye hali omuntu. Ebi obu yabimazire, hati yatandika okugambira ekitebe ati: \"Bagenzi bange, Omunyorokati Wante noobu araaba uwe atasoboire okutunga ekiteekerezo kyona ha mugaso gwange hali omuntu, rundi manyeki habw'okurora ntali mukooto okwingana uwe, tiimmanyire. Nyowe nyina ebikaguzo byange bisatu ebi ndukugonza kumukaguza.Kakuba atabiita, buli nikyeyoleka kyonka oku nyowe ndi w'omugaso hali omuntu okukira uwe: Omukubanza nigonza Wante ammanyise, ha nyama ibiri ey'enta n'ey'entaama, abantu bakira kugonzaaho nyama ki? Enjura obu eba neegwa, Munyorokati Wante,", "completion": "mukama waawe kukutwara omubunyansi, kijwaro ki eki agenda ayesangiriire? Omubwire bw'ekiro, omuntu abyamira ki kandi yesweka ki? Wante, noosemeerra kwetegereza obukuru bw'ebintu ebi, ebi nkukagwize. Okimanyire kurungi ngu, obu habaho obugenyi bwona obw'ekitiinisa, enyama yange niyo eba y'okubanza. Kakuba omuntu ateeswekeerra oruhu rwange omubwire bw'enjura akakutwara kukuliisa, Munyorokati Wante torukusobora kutunga kookulya. Okimanyire kurungi ngu, Balinda macumu enjara terindwa, abaagirinzire ekabaiha amaino. 'Ogiraga bibiri ekwitira kimu. Ekirukumanyisa ngu omubwire bw'enjura, omugaso gwawe guroho habwange. Toina kintu kyona eki osobora kugasira omuntu otaliire. Kandi n'omuntu tasobora kugwijagira turo omubwire bw'ekiro ataina kintu eki ayeswekere. \"Nahabweki, bagenzi bange, okwebuga muno tibuli bumanzi, ninteekereza ebi ngambire na inywe inywenka mubimanyire. Omunyorokati Wante naaseemeerra hati okumanya ngu omugaso gwange hali omuntu busaho kitungwa ekindi kyona ekirukugwerenga\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wantaama obu akaba naamara kubaza ati, Wambuuzi na uwe naimuka. Yagambira bagenzi be ati: \"Omuntu tibamwitira buceke bwe. Leka na nyowe mbooleke emigaso yange hali omuntu. Enyama, Omunyorokati Wante na Wantama ei bagambireho, na nyowe omuntu ngimuha. Kakuba nyowe ntabaho, eka ya mukama waanyu enu eba etataahwa muntu n'omu. Ningira na inywe inywenka mukimanyire ngu omugenyi okumanya bamukuuniire buli bamwitiire embuuzi Mukihuurra abantu nibakigamba ngu caali akatukunira bambi, akatwitira embuzi. Habwaki batagamba ngu, akatutemera ente? Wantaama naasemeerra kwijuka ngu, haroho abantu abamu abatalya nyama y'entaama. Ekirukumanyisa ngu, omugaso gwe omuli eki, muceke muno. \"Empu bagenzi baitu banu ezi babalizeeho omugaso gwazo tigusobora kukira", "completion": "ogw'oruhu rwenge. Ezaabo itakagasiire omuntu, orwange rumazire ira kukora omulimo gwarwo. Mugenyi ki ou barateeriireho oruhu rw'entaama? Muntu ki ow'ekitiinisa arajwaire oruhu rwayo? Timukimanyire kurungi ngu abantu barweta kibonde? Baitu nu hati teekerezaaho orwange orole. Ruli omubakama, abanyoro hamu n'abantu abandi abarukwemara. Nizo 'embwera' ez'ekitiinisa ezi muhuurra. 'Entayomba' ya Wante kwija kugijwara, buli 'embwera yange etaroho. Omukazi ajwaire 'enkanda' eya Wante mumurora oku agenda naahindagatana nk'iguru eriraanaga omujumbi. \"Hakigambo ky'amata, Wante naasemeerra kwijuka ngu, omubusumi obundi, uwe obu aba ahoiseze, omwana taitwa njara n'agange garoho. N'abantu bakuru abundi na bo baganywa. Ekirukumanyisa ngu bagenzi baitu abo tibarukusobora kuba n'omugaso ogurukukira ogwange. Mutyo muno okumpuliiriza\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wambuuzi akaba atakaikaliire, Wankoko aimukire ira uwe akagira ati: \"Bagenzi bange, abaaruga kubaza noobu baraba bagira amaguru ana nyowe nkagira abiri, rundi noobu baraba bagira empu n'obwoya nyowe nkaba n'ebyoya kwonka, nikyo kimu na nyowe nindagirwa okubagambira emigaso yabo oku etasobora okuta omugaso gwange hali omuntu enyuma Busaho muntu asobora kutunga eka ataina nyowe 'Kitembe' rundi ibanyowe \" Rwakitembe\" Omugaso gwange omukuru muno nukwo okuzaarra omuntu abairu ab'okumwimukya hamu n'ab'okuguma nibamubaarra esaaha ezi araakoorraamu emirimo ye. Munyorokati Wante enjara ekukwata kubi, mukama waawe yaakumanyire ata obwire oku bukiire, kukutwara omukisaka akakumiikisa? Abaana bange rundi ibanyowe tinuwe amusisiimura? Kwija kukutwara hamaizi, tinubo baranga ngu esaaha zaagenda, seruurra Wante amaizi? \"Eki ndukugamba hali Wante ninkigamba na hali Wantaama na", "completion": "Wambuzi. Kakuba abaana bange baba bataroho, mukama wanyu tasobora kumanya obwire oburungi obw'okubaheeramu ebyokulya. Mwijuke ngu na inywe kwija kubaiha omwisibiko, Rwakitembe nuwe aba amazire ira okuranga obwire oku bukiire. Tindukuteekereza nti kyakubafoire boomeezi okwikara omujoroogeerro esaaha ezirukuhingura ha ikumi na ibiri. \"Tindukunihira nti omuli inywe haroho wakisoro arukunkiza enyama n'okutamba oburwaire ebi mugambireho. Nyowe ntaroho, busaho mwana n'omu asobora kukwatwa enkoorro y'akateero akagaruka akakira. Obu omanya ntamba, na nyineeka weenyini obu arwara ekifuba, bansoobeza harubaju kwija kumutambira. Omuntu obu akaba, okutali kufeera kimu, bamucumiikiirra ebyoya byange nukwo asobole kugarukaho. Omuntu obu arwara okutu, ngu muleete ekyoya kya Wankoko bakwogye. Omwana w'enkerembe obu aburwa amata g'okwonka, amahuli gange gonka gamukuza. Kintu ki aho ekindi, ekiina omugaso ogurukukira aho?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu, Wanjangu na uwe nubwo yaimukire. Yagambira abo boona abamazire kubaza ati: \"Abarukugonzibwa, niinnihira nti, ebi byona mubibalize habw'okwebwa ngu na nyowe ndiyo. Emigaso yaanyu ei mukeebalizeeho egi yoona teroho nambere nyowe ntali. Obwomeezi bwanyu buroho habw'omuntu, kandi obw'omuntu buroho habwange. Ekirukumanyisa ngu nambeere nyowe ntali, obwomeezi bwanyu tiburoho. Nooha omuli inywe atalikumanya akabi k'embeba hali omuntu na hali ebintu bye byona ebi akwata? Enyama ezi murukugamba hamu n'empu yaakubyahwire nkaha n'ezi mbeba zimwehinguliriize? Iwe Wankoko, abaana baawe ab'orukugamba abo,", "completion": "baakurugiraha kakuba amahuli gaawe ag'yalika ntagajuna embeba ezaakusoboire kugalya. \"Niinnihira nti inywena mumanyire kurungi nkooku embeba ezi, zigira enkukuni ezirukusobora kutuntuza buli omu omuli inywe, hamu n'okuhwerekereza obwomeezi bwa mukama waanyu. Kintu ki hansi hanu ekirikukira obwomeezi? Haroho amagezi goona ag'okutambamu 'kahumpuli', enkukuni ei ziiha hambeba okugireetera omuntu okukira okwita embeba ezi zoonyini? Noobu kyakubaire kitali eki, omuntu naasobora kwomeera ataliire? \"Hati ningoza inywena mumanye ngu, ky'ensobi nkooto muno kwehaisa inywenka omumigaso yaanyu hali omuntu, hanyuma mukeebwa nyowe\" Abwoli, Nyamwegoda, Omusubika.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu koona, Wambwa akaba atairemu ati, \"Boojo baawabisoro abarukwehaisaniza bati banu mbagambe ki? \" Wanjangu obu akaba naamaliiriza ati orubazo rwe, ahonaaho Wambwa naimuka. Yagambira bagenzi be ati: \"Abarukugonzibwa, nimpuniirra muno habw'ebintu byona ebi mugambire ebi, okwoleka emigaso yaanyu hali omuntu. Boojo ebi mukagambire ebi kuba nibitwarwa okuba by'amananu, mwakuteekeriize ki hali nyowe? Nimba ntahikize kugamba nti inywe inywena niinyowe mbakiirra kimu okuba n'omugaso hali omuntu, kandi niinyowe Mukama waanyu? Nooha omuli inywe atamanyire oku niinye mba mulinzi w'obwomeezi bwanyu hamu n'obwa mukama waanyu? Dora: Omubwire bw'ekiro ndaara aheeru okuranga buli kabi koona akanyakwija kubagwera rundi kutaahiirra eka ya mukama waitu. Obu ndora enyamaiswa yoona, mboigora, mukama waitu asisiimuka. Kandi tingarukira hakuboigora kwonka, mukama waitu obu aturuka aheeru kubarwaniirra, na nyowe mba nawe. Kakuba aba n'akabi akamugweriire omukasumi ako, nyeteekaniize okumurwaniirra. Ekirukumanyisa ngu, ekiriita uwe nikyo kiriita na nyowe. \" Omubwire bwa musana, ngenda na mukama", "completion": "waitu omu buli kiikaro kyona eki aba agondeze kuhikamu, nukwo nsobole okumuragiirra buli kabi koona akarukusobora kumwizira. Obu mba ntagenzire nawe, nsigara haka, nindoleerra buli kintu kyona haka omumulingo uwe wenka ogu yaakubaire akiroleriiremu. Obu mba ntagenzire na mukama waitu, rundi ntasigaire haka, nyikara hamu nainywe nimbalinda omu buli kabi koona akarukosobora okubaizira. Obu habaho ekintu kyona eky'akabi, nyiruka bwangu okugya kumaanyisa mukama waitu nukwo aije tukisingule. Ky'okusaalirwa okurora inywena abakabalize mweberwe ebintu binu ebikuru. Kyonka noobu inywe muraaba mubitaire enyuma eky'omugisa murungi mukama waitu abimanyire. Nikyo oroorra nansisaniriza kwo kimu nka mugenzi we. Omubwire bw'okulya mmwikaarra harubaju. Eki alyaho na nyowe nikyo ndyaho. Omubwire bwona obu tuba tuli hamu, tamara kaanya atansisiriize hamugongo rundi atababalize nanyowe. Empaako yange 'Acaali'. Nahabweki ninteekereza nti, tikiina mugaso mwingi muno okubabaliza ebirikukira hanu. Byona ebi ngambire na inywe inywenka musangirwe nimubyemanyira, noobu muraaba mubaire mulengereho okubinaga enyuma. Mutyo muno okumpuliiriza\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu, buli Wakisoro akeetaaga agarukemu okusoboorraaho omugaso gwe hali omuntu nukwo bagenzi be bananuke. Ntamanya obu, caali, noobu bakabalize obu bwona, mukama wabo abaire haihi aho, naahuliiriza n'okuhuniirra kwingi muno ebi byona Baawabisoro be ebi barukugamba. Omumpaka zaabo ezi, Baawabisoro bakaba bateetaagire muntu kuhuurra eki barukubazaaho. Baitu obu baanagire amaiso, basangire mukama wabo abeemeriire harubaju, ensoni zaabakwata muno, kandi okuruga kasumi ako, bakacwamu", "completion": "obutongore kubazaaga nk'abantu. Ekihanuuro kyabo bakakigumiza kimu n'okuhikya hati. Ente mukama wayo obu agyeta, omukiikaro ky'okumwetebuka nk'omuntu, ejumira bujumira. Obu eba ina ekintu eki erukusaba, ejuga eti, \"Moo.\" Obu eba eri nimi, ebbuukura. Embuzi n'entaama na zo nikyo kimu. Obu ziba ziina eki zirukwetaaga, zijuga. Embuzi eti \"Mee\" nandiki entaama eti, \"Bbaa.\" Enkoko 'kitembe' ekokorroma obu eba eri omubulemeezi; kandi obu eba neegonza kwalika, ekeekera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rutembe, empangi, obu egonza kuteera obbwire, rundi okubaza na ngenzi yayoo eya kambu nseeri, \"ekooka.\" Obwana bw'enkoko butiitiira. Enjungu erra eti, \"Myau\", kandi embwa eboigora eti, \"Bboi\" rundi ehuunahuuna eti, \"Mhu-mhu\". EBY'OKWEMANYIIRIZAAHO ENYATURA Y'EBIGAMBO 1.- Kora omuzaano gw'obutaikya, ogwegerwamu ambara g'ebicweka ebitali bimu ebisangwa hamubiri n'omunda y'ente, oti: Ihembe lya nyakate, nyakate ndikafa Eriiso lya nyakate, nyakate ndikafa Okutu kwa nyakate, nyakate ndikafa Obuso bwa nyakate, nyakate ndikafa Enyindo ya nyakate, nyakate ndikafa Ekinwa kya nyakate, nyakate ndikafa Amaino ga nyakate, nyakate ndikafa Akaleju ka nyakate, nyakate ndikafa Orukanaakana rwa nyakate, nyakate ndikafa Ebikya bya nyakate, nyakate ndikafa, n'ebindi..... Bara omuhendo gw'ebintu ebi ogambire otakaikize. Kandi kwija kumara amabara g'ebintu êbitali bimu ebisangwa hamubiri", "completion": "n'omunda y'ente nooba oikiza emirundi ingaha? 2- Mugambe mutarukwikya muti: \"Ekijunjumiirra kyateera ente z'omukama kyagira, \"Juu-uu-uu-uu-uu-uu.. . . . . . . . .\" Nooha abandize kwikya? 3- Gamba emirundi nyingi noorahukiriza oti: (i) \"Amata gatahatwa rwagatahasire atakagatahataga tagatahata obu agatahata agaata. (ii) \"Embuzi kisa teguruka kiswaifo ekagwa kisweruguru. 4- Lenga okwengendereza kwa mugenzi waawe noomukaguza emirundi nyingi oti: Kisa egiiraaha? Uwe akugarukemu ati:- Egiire kwema Nandiki iwe oti: Rusa egiireha? Nandiki uwe ati: Egiire kwemya. Ekigendererwa nukwo kurora ngu tahaire ekisoro ekimu omulimo ogutali gyakyo. 5- Weesisanirize okuba kaana k'enkoko, hanyuma mugenzi waawe ondi abe \"Kitembe' nyina akaana k'enkoko; kandi ondi abe 'Rutembe' enkoko enkokoromi. Nubwo hati mugambe ebigambo abantu ebi baagambisize enkoko muti:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akaana k'enkoko: Nintiitiira, nintiitiira, ndiire irogo! Kitembe: Oraakora ki mwana wange, ekisaija kya munu obu kiba kitiini! Rutembe: Huumura muzaanaana wange! obwire ka bukye oleke mmurangire omurogo! (Hati obwire bukiire) Rutembe: Arukuroga omwana wange amuleke! Rutembe eya nseeri: Ka noobaza oroleriize kunu omunwa niinye muroga? Rutembe: Nyowe ngambire nti arukuroga omwana wange amuleke! Rutembe eya nseeri: Obu oraaba omumanyire genda omunyegeerre. Rutembe endi eya nseeri: Kyamazima agenda anyegeerre! 6.- Kinu kintu ki,", "completion": "eki baabalizeeho bati: Omwoga cuucu, omutacunguurra, omutacwanono, Omutemba-meeza, omulibwa aboojo abasiba taai. Obu guba nigwoga, amakune nigaita, N'obu guba nigusoma, amakune nigaita. 7.- Kiki ekyagambire kiti: Kitulege tindya nkoko, Obu mba naagiriire, Nsomamu otwizi twonka; Akalenge mpunika omurusu, Owaitu Bwera-maino, Kajumba ow'embaju ina. Orwa kataano okarutaha? Nkaruta owaitu Muhangi, Muhangi. Owaanyu Buhanga- maiso, Obu oliba otansekiire, Ndijja owanyu nkurole, nkurole. Obwisiki bwa lborooga, Nkasanga nibulya entuutu, Obu nabuboine, Bwairukira ifo Katoosa, Katoosa Katoosa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omwana gw'omusu: Nyina Musu: Omwana gw'Omusu: Nyina musu: Omwana gw'omusu : Nyina musu: Omwana gw'omusu: Nyina musu : Omwana gw'Omusu: Nyina Musu: Omwana gw'omusu: Nyina Musu: Maau? Bidadall! Eriino ly'embwa linganaha? Bidadali Bidadali Bidadali!", "completion": "Maau? Bidadali Baitu lyo eriino linganaha? Mwana wange noosura ki? Abaaliboine baikaire? Tinizo mpanga nyikaliire! Tinizo mpanga muroleriire! Maau? Bidadali! Omubaisiki omu hafiire oha? Hafiire Nyangoma Ruguguza! Ensi etaleeba neekanyagwe! Kuba nagiire Rwamwanja Naakufiire nindeeba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bwahikire, omusaija omuhuma ayayetwaga Mbeeta akatunga amakuru agarukugira ngu omunsi ya Bwirebutakya haliyo ebisoro ebi barukweta entwiga. Biina emikira enyakwina amawiino agasobora kurugwamu itungo ery'omuntu atasobora kulya akamara omubwomezi bwe. Buli owaalizaarwa weena, alirisanga agaruke alisige. Amakuru ganu, Mbeeta obu yagamanyisize mukazi we Kageye, bombi bakacwamu ngu omusaija owaaliija kusanda muhara wabo Burungibuliza obuko aliragirwa kubajugira omukira gw'entwiga. Baitu nkooku entwiga baazigambahoga okuba nyamaiswa z'akabi muno, ezarwanisaaga buli muntu weena ayabaga azitemereho, emikira yazo, habwa buli nuntu weena, kinu kikaba kitarukusoboka. Nahabweki, buli musigazi ayaijaga kusanda Burungibuliza muhara wa Mbeeta obuko, yagarukaga omuka y'owaabu atairemu ati, \"Abarukuswera baswere, ogu nyowe andemere!\" Omusigazi ayayehaireyo kumuswera yayetwaga Magurugasiganjuranamuyaga. Akaba ali musigazi anyakuhiigire okurugiirra omubuto bwe. Omubahiigi boona hakaba hatabaho muhiigi n'omu ayamwirraaga haihi omukwiruka, rundi ayamubanzaaga kutoma enyamaiswa. Akaba aina bakuru be babiri: Kamanyi na Kakengi, abaasisanaga nk'abafumu be omu buli kintu kyona eki yabaga naagonza kukora. Embwa yahiigisaaga, ,bukaba buli burooro; baitu omuli zo, ezi yakiraga muno kwesiga nizo embwa ze ina: Mwezi, Mahwa, Mwirima na Nyanja. Baitu noobu araaba akaba aina embwa ezi zoona, buli obu yagendaga kuhiiga, bakuru be tiyabasigaga enyuma. Obwire obu bwabairiirraaga omukisaka, embwa ye", "completion": "Mwezi yatanakaga ekyererezi obwire busisa oti rundi musana. Obu haabahoga enyamaiswa yoona enyakubaizire kubi, erukugonza kubarumba, Mahwa yatanakaga amahwa n'amakongoranwa agaitiraga enyamaiswa egi omuhanda, ekalemwa okukora akabi koona aka yabaga neegonza kukora. Kandi omubwire bwa musana, obu basangaga ebisoro omukiikaro ekimu, Mwirima yatanakaga omwirima gubitangira omukiikaro eki byabaga birumu. Kinu yakikoraga noobu haabaga haroho enyamaiswa erukugonza kubarumba. Omubulemeezi obw'amaani muno, Nyanja yatanakaga enyanja eyataga omutaano hagati yabo n'ekintu ekirukugonza kubakoraho akabi. Hanyuma y'okumara kumanyisibwa bakuru be nkooku kirukusoboka habwe okuswera Burungibuliza ou akaba naagonza nk'amata, Magurugasiganjuranamuyaga hati akacwamu okugenda omunsi ya Bwirebutakya atungeyo omukira gw'entwiga ogu araija kujugira Mbeeta. Omukukora eki, uwe hamu na bagenzi be bakacwamu kugenda nibahiiga okuhika obu balihika omunsi egi. Hanyuma y'okumara ebiro bingiho nibakyahiiga bakaija kwesanga bahikire omunsi eya hara muno, etarukuhikwamu izooba, kandi enyakuli irungu lisa. Kandi omukasumi ako hakagwa enjura nyingi muno, iguru lyakwatana n'ensi. Mwezi obu yatanakire ekyererezi bakaleeba omwika nigucuuka okuruga omukicweka ekikaba kiri kaanyaho okuruga nambere bakaba bali. Ahonaaho Kamanyi akagira ati, \"Namanya\", nandiki na Kakengi ati\" \"Nakenga.\" Bati, \"Nambere omwika guli gurukucuuka, nikyo ekiikaro ekirukusangwamu entwiga. Kakuba nitukyebinga, mugenzi waitu Magurugasiganjuranamuyaga naija kutungayo eki twaiziriire. Nahabweki twiruke tukyebinge.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kamanyi na Kakengi eki baagambire kikaba kiri kwo ky'amananu. Omwika ogu baaleebere gukaba niguruga hamuurro ogukaba guhemberwe abakaikuru, kazaana ka Baawantwiga abakaba beesoroliize omukicweka eki. Baawantwiga, akakaikuru ako bakaba bakajuujajuujwire, bakasigiire eriso limu, omunwa gumu n'okutu kumu. Nahabweki, obu kaababoine, kaabagira kati, \"Bairu bange ekibaleesire kunu kiki? Timumanyire kunu oku hataijayo bantu? Nimwenda Baawantwiga babagire oku nyowe bangizire? Dora hati nyowe oku ndukusisana!\" Nandiki Magurugasiganjuranamuyaga ati, \"Eki orukugamba tikiri kibi mukaikuru, baitu nkooku enjura etwisire eti, haakire nangwa leka tubanze twetagaseeho kake hamuurro ogu, mukaikuru! Obu turaaba twamara kutagataho nubwo hati kandi oraatusoboroora ebya Baawantwiga baawe: Baitu nabwo titwairuke, makaikuru, habwokuba ataaha ekibira tahuliiriza bikoonoka.' Kandi n'ekindi, n'eka ei turairukiramu na yo titugiboine!\" Nandiki akakaikuru kati, \"Murugeyo mwote bairu bange, baitu mwizire omuliiso lya kagingo\" Obu bakaba baayotaho kaanyaho Magurugasiganjuranamuyaga hati yatandika okukaguza akakaikuru ako omulingo Baawantwiga ogu baakajuujajuujwiremu bati. Aho na ko nukwo okubamanyisa kati, \"Omubiro ebi, omukicweka kinu hakaba harumu abantu baingi, baitu obu baatandikire kuhiga Baawantwiga habw'amawiino aga hamikira yabo, aho na Wantwiga na bo nukwo okutandika okuramagira abantu hoona hoona nambere baabaga bali. Abandi baabaitiraga nambere basangire, kandi abandi baabanyagaga babaleeta omukiikaro kyabo kinu nuho babaitira nibababonesa muno. \"Na nyowe nkaba ndeesirwe omumulingo nk'ogu, kyonka eky'omugisa murungi habwange, batagonze kuunyitira kimu. Omukiikaro eky'okuunyitira kimu nukwo hati kunkora oku murukundora hati. Bakandeka ndi mwomeezi nukwo nsobole kubalindiraga ekiikaro kyabu kinu, bo, obu baraabaga bagenzire kweseruurra ebyokulya. Omulimo gwange nukwo kurora ngu omukiikaro kinu busaho muntu n'omu arukwijamu. Kandi kakuba haba haiziremu omuntu, mulimo gwange kumuhabura akairuka bwangu akagenda. Kandi omuntu ogu kakuba aba aina akabi koona aka arukugonza kukora hali Baawantwiga, mulimo gwange kumanyisa Baawantwiga obu bagaruka ekiro. Nikyo hati ndukubagambiirra nti, 'Nimusemeerra mugende Baawantwiga batakaizire. Kakuba nibabasanga hanu, busaho kugurukyagurukya kwona, nibaragirwa kubaita.'\" Hanyuma y'okuhuurra ebigambo ebirukusisana biti, Magurugasiganjuranamuyaga hati akatandika kusoboroorra akakaikuru ako obujune bwe bwona. Akakaikuru obu kaahulire ebigambo bye, kaamuganyira muno. Kaamugira kati \"Mwiru wange, eki nikyo abantu baagambire ngu, 'Sozaara ataakuhe mukazi akucwa omuhendo mura.' Tosobora kutemaho entwiga omukira hanyuma okagaruka okaba mwomeezi. Kakuba nangwa obaire oli muntu omu, haakire! Baitu dora hati oku muli, n'ezi mbwa zaanyu! Nimusobora muta okuba n'ekintu kyona eki mwegasiire? Anyakutemaho entwiga omukira, aija n'ebyokulya bye hamu n'ekimuli kye, hanyuma ayesereka omukiina. Obu amanya ngu zoona zigwijagiire, nubwo hati akoleereza ekimuli kye, hanyuma agende omuntwiga, aseerraamu entwiga enyakwina omukira ogu arukugonza, agugitemaho. Nubwo hati kandi agaruka airuka bwangu ataaha omukiina, eki abairemuga. Kandi omukiina eki talirugamu hatakahingwireho ebiro bibiri. Hanyuma y'ebiro bibiri entwiga obu zitazoora kantu koona, zeerekera kuseerra, zitandika kugenda emihanda yazo nka buli kiro. Nyowe hati habw'okurora ebintu ebi byona oku inywe mutaabisobole, nikyo nkugambiriire nti 'Sozaara ataakuhe mukazi akusaba omuhendo mura.'\" Hanyuma y'okumara kwetegereza emirwa ey'okutemaho entwiga omukira oku egenda, hati Magurugasiganjuranamuyaga akakaguza akakaikuru ako obusumi Baawantwiga obu", "completion": "bagarukira omuka yabo hamu n'obu bagwijagiirraamu. Aho n'akakaikuru nukwo kumugarukamu kati, \"Kandi mwana wange, omunsi nk'enu eyeetajwibwamu musana, ndaagira nti bagaruka kasumi ki? Eki ndukusobora kugamba nikyo ngu, obu ohuurra ebiisamutuutu by'okubanza, buli obusumi bwabo obw'okugaruka bwahika. Kandi obu baba nibaija bati, ahonaaho nibabyama. Okwija kumanya ngu boona bagwijagiire baahwerayo, nubwo obu ohuurra nibaturukya orwoya orw'iraka ery'amaani. Omukasumi ako, anyakuba naayetaaga omukira gw'entwiga nubwo agutema.\" Nandiki Magurugasiganjuranamuyaga ati , \"Nooteekereza hati hasigaire busumi ki ebiisamuutuutu kugamba?\" Nandiki akakaikuru kati, \".Tibikahikire, habwokuba kwija kugamba nyowe mba mmazire ira kusisiimuka.\" Nandiki Magurugasiganjuranamuyaga ati, \"Nkooku ebi byona wamara okubitumanyisa, hati nyowe mbaire niinyetaaga tugende; nukwo hati kiro kindi, ebiisamuntuutu byamazire kugamba, nyowe ngaruke, ndi nyenka, nukwo nsobole kutaahiirra Baawantwiga hamu n'okubaseerraamu Wantwiga anyakwina omukira ogu ndukwetaaga, ngumutemeho,\" Nandiki akakaikuru kati, \"Kyamananu, eki kyakusobokere. Baitu noosemeerra kwijuka ebi nkugambiire nti, omu ha Baawantwiga obu amara kutemwaho omukira bagenzi be basobora kumara ebiro bibiri byona nibakyaseerra omuntu anyakumutemereho omukira. Kakuba omuntu ogu aba ateeserekere omukiina, busaho magezi agandi goona ag'okujuna obwomeezi bwe. Kandi na hanyuma y'ebiro bibiri, Baawantwiga obu beerekera okuseerra, kakuba, habw'omugisa gwabo gwona, bagwaho ekirale ekyamutwaire, nabwo nibasobora okuhambya ekirale eki okuhikya obu balimugwaho. Kandi emirundi nyingi bamusanga omumuhanda atakagizire ha ahikire. Hati iwe obu olimara kutema omukira ogu orukwetaaga, olicwa magezi ki okujuna obwomeezi bwawe? \"Kyamananu, kakuba obaire noogonza kuhondera ebi mbagambiire, na nyowe nyenka naakusoboire kukoonyera. Baawantwiga baba mwana gw'enkomaakomi,' tibasiga akaragaire. Nahabweki abatemi b'emikira ya Baawantwiga, habw'okwerinda okuhambibwa okwa mulingo ogu, baba n'obuntuntu obuliibwa, obu bagenda nibaseesa omumuhanda ogu barukurabamu. Kandi omuntu ou mba nkwatiirwe embabazi orole nka iwe hati oku nzikukwatiirwe, emirundi nyingi obuntu obu niinyowe mbumuha. kandi hati iwe obu orukugamba kugaruka kiro kindi, Baawantwiga baamazire kugwijagira, obuntu obu hati nyowe ndisobora nta kubukuha?\" Nandiki Magurugasiganjuranamuyaga ati \"Eki kireke kukutuntuza mukaikuru wange,. Nyowe mpiigire okuruga omubuto bwange n'okuhika hati. Omukuhiiga kwange kwona, embwa zange zinu nubo baba balinzi bange. Nahabweki nyina okwesiga okw'amaani nti n'omukintu nka kinu, zirisobora kukora buli kintu kyona eki zirukusobora okumaraho obulemezi bwona obuliba bubaireho,\" Nandiki akakaikuru kati, \"Kiri hali iwe mwiru wange. Obu oraaba noorora ngu oina amagezi ag'okusobora kutungamu ekintu eki orukwetaaga, kora nkooku ekiteekerezo kyawe kikugambiire .\" Ahonaaho Kamanyi akagamba ati, \"Namanya,\" nandiki Kakengi ati, \"Na nyowe nakenga.\" Bati, \"Ky'amazima kwo tugende, nukwo mugenzi waitu obu aligaruka wenka asobole kutunga omukira gw'entwiga, ogw'okugya kujuga Burungibuliza muhara wa Mbeeta.\" Omukasumi ako bakaraga akakaikuru ako, hanyuma baakwata omuhanda gwabo, baagenda. Obu bakaba basigaize omwanya muke okuhika omukicweka ky'owaabo, bagenzi ba Magurugasiganjuranamuyaga bakamugira bati, \"Nkooku itwe hati twahika omukicweka ky'owaitu, iwe hati noosobora kugarukayo. Nitwija kutaaha kurungi, kandi na iwe eki orukugendera, noija kukitunga kurungi.\" Magurugasiganjuranamuyaga na uwe nukwo yakozire. Akagendera kimu gumugumu n'embwa ze enkuru ina: Mwezi, Mahwa Mwirima na Nyanja. Ezindi zoona yaireka zaagenda na bakuru be.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi ako, Baawantwiga bakaba bamazire ira okuhika omuka yabo, hanyuma bakagwize akakaikuru kaabo habwaki omuka yabo nibanunkirwamu akasoro akatali bwoya. Akakaikuru na ko kakaba kabagarukiremu kati, \"Si obu bakama bange, arukwija omuka yaanyu munu afiire omutima?\" Kandi na hanyuma y'okulengaho okuseerra oku n'oku bataina muntu weena ou bazoire, bakaba baikirize ebigambo by'akakaikuru kaabo, hanyuma beegendiire", "completion": "omububyamo bwabo kwegwijagiirra oturo twabo. Obu bwakiire, nyenkya, baagenda omumihanda yabo eya buli kiro. Magurugasiganjuranamuyaga kugaruka, akahikira kimu omubwirwe bwonyini, Baawantwiga obu bakaba bagwijagiririire kimu, orwoya oru barukuturukya rutairemu \"bbamu bbamu\". Naakoonyerwa ekyererezi ky'embwa ye Mwezi, akahika omukiikaro nambere Baawantwiga bakaba babyamire, baculiikaine nk'ebiba by'obunyasi, hanyuma yayegombooza omu Baawantwiga boona, Wantwiga anyakwina omukira ogurukusemeerra kujugira Isezaaramuntu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omwitema limu lyonka, Magurugasiganjuranamuyaga akacwa omukira gwa Wantwiga ou yakomeremu, kandi na hanyuma y'okumara kugukoma hansi, ahonaaho akatema emisinde n'embwa ze yairuka naakwata ogw'owaabu. Wantwiga kitemwaho mukira, Omukubanza atamanye kiki ekimubaireho. Ekyererezi Mwezi, embwa ya Magurugasiganjuranamuyaga, eki ekaba etanakire kuhwezesa mukama wayo, nakyo kyonka kikamubuliza kimu amagezi. Akahababuka naamaataraarra oku n'oku, obu n'okukunga nuho ataire. Okukunga kwe oku nukwo kwasisiimwire Baawantwiga bagenzi be, kyonka noobu na bo baasisiimukire, ekyererezi eki bakaba batakabonaga omukiikaro kyabo kitabaganye okuba n'omutima oguteekaine. Ekyarugiremu nukwo na bo kumaataraarra oku n'oku, buli omu naakwata ogu akasangire. Bakasoorrokana obu baahuliire mugenzi wabo, Wantwiga kitemwaho mukira, naagira ati, \"Bairu ba taata, muunyanguhire, haroho omuntu anyakuntemereho omukira.\" Hanyuma y'okusanga mugenzi wabo atakyaina kwo mukira gwe, ahonaaho bakacwamu okukora kyona eki barukusobora kuzoora omuntu anyakukozire ekintu ekya mulingo ogu. Omu hali bo akabagambira ati, \"Nyowe obu njumbuutukirege, ndozirege omuntu nairuka naahwerayo,\" Okuhuurra eki, nubwo hati bakaguza akakaikuru kaabo omuka yabo obu haraaba hataiziremuga muntu weena obu babairege bataroho, akagira hoona ha ayeserekere. Baitu akakaikuru kaabo kakabarahira kati, \"Gwakuba muziro omuntu weena kwija mutaroho, hanyuma akeesereka omuka yaanyu enu.\" Bawantwiga na bo habw'okurora omulingo ensi ogu erukutangaaramu, bakaikiriza ebigambo by'akakaikuru kaabo. Bagumiza kimu oku omukira gwa mutaahi wabo gumutemerweho omuntu atali wa buli kiro, kandi baagumya n'ekiteekerezo eky'okukora kyona eki barukusobora okuzoora omuntu anyakukozire ekintu ekya mulingo ogu. Bo, kubaza ebi byona, Wantwiga", "completion": "kitemwaho mukira ali hara. Bagenzi be kurora na uwe wenka oku ayeheeriireyo kimu, ahonaaho boona bakamukurata, baagwa omukirale kya Magurugasiganjuranamuyaga. Bakairukira kimu n'amaani gaabo goona, baitu batasobole okukwata Magurugasiganjuranamuyaga, habwokuba uwe akaba amazire kaanyaho agenzire. Bakairuka okuhikya obu baahikire omunsi eya munuka, enyakwakwamu omusana, baitu nabwo batasobole okukwata Magurugasiganjuranamuyaga. Embwa ye Mahwa obu yarozire naasisana kuba nk'omuntu ayajwaha, ahanaaho yatanaka ekibira ky'amahwa n'amakongoranwa, kyasanasana omuhanda enyuma yabo. Baawantwiga kwija kukirabamu, Magurugasiganjuranamuyaga arajwahurukire ira. Hanyuama y'okuraba omukibira eki, eky'amahwa n'amakongoranwa, Baawantwiga bakeeyongera okwirukira kimu n'amaani nkooku kikaba nikisoboka, okuhikya obu baasoboire okulengera Magurugasiganjuranamuyaga. Obu bakaba bali haihi okumufundaaniza, embwa ye, Mwirima, yatanaka, omwirima gwakora hansi na haiguru, obulemeezi bwabo bwagarukaho buhyaka. Kandi omukasumi kanu, abarukukira obwingi omuli bo, bakacwamu okugarukayo owaabubo; kyonka Wantwiga kitemwaho mukira hamu na Bawantwiga abandi abakebake, bo, bakalengaho okwongera okumuhambya nibahumagiriza omumwirima ogu. Kandi n'omukasumi kanu, Magurugasiganjuranamuyaga akaba yahika hakujwaha okw'amaani. Kakaba kali kataito kati bamukwate, embwa ye Nyanja obu yatanakire enyanja yabooga, amaizi gaakora oku n'oku. Aba nseeri baaba ba nseeri n'aba, kunu baaba ba kunu. Baawantwiga bakalengaho okwambuka enyanja egi, baitu batasobole. Habw'okulemesebwa okwa mulingo ogu, hati boona bakacwamu okugaruka. Nubwo hati obu baamazire kuhika busi bwa nseeri bw'enyanja, Wantwiga kitemwaho mukira yayamiriire Magurugasiganjuranamuyaga ati, \"Ogonze ogende musaija we iwe, akasumi kalihika ndikwita! Ndiija ndi rubango rurungi, orw'icumu, ndikwita! Ndiija ndi mukazi murungi, ndikwita! Okizire enkuba, olihya omuurro.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okugamba ebigambo ebi, Wantwiga kitemwaho mukira hamu na Baawantwiga bagenzi be, bakakwata omuhanda gwabo, baagaruka owaabubo; kandi na Magurugasiganjuranamuyaga na uwe, hamu n'embwa ze, akakwata omuhanda gwe, yagenda owaabu, kusanga bagenzi be, omukasumi kanu abakaba balindiriire n'ekihika kingi, okurora mugenzi wabu agarukire n'obusinguzi obw'amaani. Hanyuma y'okusoboroorra abazaire be hamu na bagenzi be byona ebyabaireho okuruga obu yatemereho Wantwiga, ou yakomoroiremu, omukira, okuhikya hati obu agarukire ali mwomeezi, ahonaaho Kamanyi akagira ati, \"Namanya\" nandiki na Kakengi ati \"Nakenga\". Bati,", "completion": "\"Akabi k'entwiga kakyaliyo, Ira lya Hangi, kaliija!\" Bati \"Kyonka noobu kaliija, mugenzi waitu alikasingura.\" Ebi obu byahoire, baagya omukuteekaniza obugenyi obw'okugaruka kurungi okwa Magurugasiganjuranamuyaga. Bakamara ebiro bbina nibalya nibanywa; kandi n'abantu baingi muno bakaija okujwahukiirra Magurugasiganjuranamuyaga habw'o businguzi oburukusisana buti. Okusemererwa kw'okugaruka kwa Magurugasiganjuranamuyaga obu kwahoire, hati baagya omukuteekaniza ebyokugya kuranga obuko omba Mbeeta, na uwe wenka, omukasumi kanu owaakaba amazire ira okuhikwaho amakuru g'engonzi za Magurugasiganjuranamuyaga hali muhara we Burungibuliza, hamu n'obusinguzi bwe obw'okutunga enjugano ei akaba naayetaaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baamazire okutunga amaarwa ageetaagwa omukugya kuranga obuko omuka y'omuntu, nka nyenkya emu aho, Magurugasiganjuranamuyaga, ise hamu na bagenzi be, bakakwata omuhanda, baagenda omba Mbeeta okugya kusanda obuko hamu n'okujuga. Mbeeta hamu na mukazi we Kageye, bakasemererwa muno okurora nibatunga ekintu eki baagondeze omukujugisa muhara wabo, Burungibuliza. Kandi na Mbeeta na uwe, atabe na nsiibyamu yoona; ahonaaho akabaraganiza", "completion": "ekiro eki baliiziramu kutabaarra mukazi wabo, hanyuma na bo baakwata omuhanda, baagaruka owaabubo, okugya kweteekaniriza obugenyi bw'obugole. Ekiro ky'okuswerangana kwa Burungibuliza na Magurugasiganjuranamuyaga obu kyahikire, Mbeeta akagaba muhara we, yamusagaarra enzaire ibiri, omuzaana omu hamu n'omwiru. Abantu abaabaire habugenyi bw'okuswerangana kwa Burungibuliza na Magurugasiganjuranamuyaga bakaba batarukubarwa muhendo, kandi n'okusemererwa okwabaire aho kukaba kw'amahano. Obugenyi haihi kumara okwezi kwona bukyadiikiire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okuswerangana kwa Burungibuliza na Magurugasiganjuranamuyaga kukaba kw'okusemererwa okutakabonwaga. Kyonka habwa bagenzi be okutiina akabi k'entwiga, kikahanuurwa ngu hatalibaho ekintu kyona Magurugasiganjuranamuyaga na mukazi we eki balikora batabandize okwehanuuzaaho Kamanyi na Kakengi; kukira muno ebintu ebirukukwata hakutunga. Baitu emyaka obu yahingwireho, na Magurugasiganjuranamuyaga atungire muno, ebigambo by'entwiga byayeba. Kyonka bagenzi be, bo batalekeerre buli kiro kugumaga nibamwijukya oku akabi k'entwiga kakyaliyo. Kyali kiro kimu obu haizire omusaija naabungya embugo z'omusara enungi. Burungibiliza obu yaziboine, yazirigira muno, yagonza okuguraho orubugo rumu hali zo. Ahonaaho Kamanyi akagira ati, \"Namanya\" nandiki na Kakengi ati, \"Nakenga\". Bati, \"Ezi tiziri mbugo naakamu. Egi ntwiga eyaraganiize kwita mugenzi waitu. Hatabaho muntu n'omu arukuzikwataho.\" Nukwo kyabaire kwo. N'omusuubuzi na uwe yakwata omuhanda gwe, yagenda. Hakahinguraho ebiro bike, haija abasuubuzi b'amacumu. Abo na bo, enju batagitaahe habw'ebigambo bya Kamanyi na Kakengi. Abo obu bakaba baarugaho ebiro bike, haija abarukubungya emindi, na bo batagitaahe habw'ebigambo bya Kamanyi na Kakengi. Nukwo ebintu byaikaire biti nibiija, bagenzi ba Magurugasiganjuranamuyaga nibabibinga, okuhikya kiro kimu obu haizire omwisiki owaakaba asemiire haihi okukira Burungibuliza emirundi ikumi. Akaija naayeseruza hookuranga. Hati kamanyi na kakengi noobu baraaba baalengereho okumanyisa mugenzi wabo oku ogu atali mwisiki kwo, arukugonza kuranga, ebigambo byabo mugenzi wabo atabihuliirize. Akagonza, haakire, omwisiki ogu babanze bamuroleerreeho ebiro bike, nukwo basobole okwetegereza obu araaba ali rundi atali w'akabi. Kandi ahonaaho, akaragira abairu be bagende kumuteekaniriza enju ei araaraaramu. Okunanuka kwa Magurugasiganjuranamuyaga kukabaho abairu be obu baizire kuranga oku byona biteekaniziibwe. Omukasumi ako koona, Kamanyi na Kakengi bakaba bagambiire mugenzi wabo bati, \"Noobu oraaba oyangire kwikiriza ebigambo byaitu, omwisiki ogu titurukwija kwikiriza kumutaahya omunju yaawe. Aikalege aheeru okuhikya enju ei bagiire kumuseruurra ezookere.\" Magurugasiganjuranamuyaga, eki, akaba aikiirraaniize nakyo. Baitu omwisiki obu baizire kumutwara omukiikaro eki bakaba bamuteekaniriize, ekyamuhuniriize nukwo okurora embwa ze zitarukusobora kwikiriza omwisiki ogu aruge omukiikaro eki akaba aikaliiremu, aheeru. Mwezi, Mahwa, Mwirima na Nyanja, zikenda okumwitira kimu. Bakatanga embwa zaalema; kandi zaayenda n'okulya mukama wazo weenyini obu yaizire okuzikwataho. Ekyarugiremu nukwo hati Magurugasiganjuranamuyaga okwetegereza oku ogu atali kwo mwisiki arukugonza kuranga, baitu entwiga rwamuraganiize kumwita. Aho na uwe nukwo okuragira omwisiki ogu, agende ayeseruurre handi obwikaro. Ekirema omukazi n'ente baihamu engaro. Rukaba ruli rwebagyo rumu, ente zaamara kutaaha, abahuma ba Magurugasiganjuranamuyaga bainikiize nibakama, obu baahuliire ente erukujugira aheeru y'emihingo. Okwezi kukaba nikuliisa, abantu bakaba nibasobora kurora kurungi ekikaba kiri aheeru nibarabya amaiso omumihingo. Nukwo kiti, n'abakaba bakwatiire obu baalingwize aheeru y'emihingo, bakasanga ngu, ente eyeekaba neejuga, ekaba eri nyana enungi, ey'akagaaju k'amahembe agarukwera tiitiiti. Obu baamanyisize abakami, na bo baizire bagirozireho, baagikwatirwa embabazi. Bateekereza bati, rundi, eri emu ha nyana z'abahuma bagenzi baabo, ab'omukicweka eki. Nahabweki baagonza bagikinguurre etaahe omurugo. Baitu eki batakakikozire, bakabanza kugya kwehanuuzaaho Kamanyi na Kakengi, na bo abaizire na mugenzi wabo Magurugasiganjuranamuyaga okurora enyana egi. Obu baaginagiire eriiso, ahonaaho Kamanyi akagira ati, \"Namanya\", nandiki na Kakengi ati, \"Nakenga\". Bati, \"Egi teri nyana enyakutaahiraine, kyonka, ntwiga yoonyini eyaraganiize okwita mugenzi waitu; hatagira muntu n'omu arukugikinguurra.\" Magurugasiganjuranamuyaga akabeesengereza baikirize etaahe, baayangira kimu. Hanyuma y'okumara aheeru omwanya mwingi", "completion": "neejuga, n'embwa na zo italekeriire okugiboigoorra, enyana egi ekakwata omuhanda gwayo yagenda. Ekakwata ogurukugya omba Isaza, omukama w'omukasumi ako oku baamwetaga. Obwire kwija kuba itumbi ekaba ehikire ira omumasaazi g'ente za Isaza. Etabambire rugo na rumu, kyonka ekarora omwisaazi nk'aho yabyama. Obwire nibukya, obu yalengeriire ente ziri haihi okuruga omurugo, yatandikiraho kwerumisa kuzaara. Abahuma ba Isaza abakaba nibaturukya ente omubwire bwa nyenkya kuzita omwisaazi obu baagiboine, emitima yabahwa omunda habwo'oburungi bwayo hamu n'okurora nkooku erukusisana nk'ente enyakukiikire n'omwana. Ahonaaho bakairuka okugya okumanyisa Isaza hamu n'okumukaguza eki baraakora n'ente' egi. Isaza na uwe kitamusobokere kuragiriza kwonka ataizire na uwe wenka akeeroorra ente abahuma be ei barukubazaaho. Obu yaginagiire amaiso, omutima gwamucweka omunda. Yaragira abahuma be bakole kyona eki barukusobora, bagikoonyera ezaale. Baitu omubakiikuzi ba Isaza boona abakaba nibakiirraayo kimu oburungi omukukiikura ente, hatabemu mukiikuzi n'omu ayasoboire kuzaaza enyana egi. Bakatumisa omubahuma abandi boona ab'omunsi ya Isaza ogu, baitu buli weena ayaizire, atasobole kuzaaza enyana egi. Buli ayakagitaga omukono omunda, yarangaga ati, \"Waitu, enyana enu noobu eraaba neezooka nk'enyakukiikire n'omwana, busaho kantu koona akali omunda yayo.\" Baitu Isaza habw'okurora oku ente erukuheera kimu ebisa, kandi na yo yonka neeyolekera kimu obusaalizi, atasobole kwikiriza ebi byona ebi baamugambiire. Akagambira aba yayesire kwija kugikiikura ati, \"Okwera kwange, obu ndaahuurra nimungambira muti, 'Ezaire.\" Bakatalibana n'enyana okuruga nyenkya okuhikya izooba ligwire, n'obwire obundi bukiire. Baitu batagire kintu kyona eki baagizoiremu. Hati nubwo, obwire bwa nyenkya endi aho, Isaza bamugira bati, \"Waitu, omuntu arukusobora kukugambira amazima hanyana enu, nuwe omusaija Magurugasiganjuranamuyaga. Omunsi munu, busaho muntu n'omu amwingana omukukiikura ente.\" Isaza kuraara ahuliire eki, ahonaaho akatuma bagende bwangu bamutabaarre. Bagenzi ba Magurugasiganjuranamuyaga obu baaboine abakwenda ba Isaza bahikireho mugenzi wabo habw'ekintu eki, eky'okugamba kikababura. Bakamanya kurungi eki bakaba nibamwetera kukiikura oku kikaba kitali nyana enyakukiikire n'omwana, baitu entwiga eyaraganiize okwita mugenzi wabo. Kandi na harubaju orundi, bakaba batarukusobora kutanga mugenzi wabo okugya kukora ekintu Isaza eki amusabire, habwokuba, kakuba naayanga, buli nabwo obwomeezi bwe buhoireho. Ekyarugiremu, nukwo hati boona kucwamu kugendera hamu na mugenzi wabo omba Isaza hamu n'embwa ze zoona . Magurugasiganjuranamuyaga obu yahikire omba Isaza, akabanza kumusoboroorra byona ebyabaireho hagati ye n'entwiga ei yatemereho omukira ogw'okwija kujuga mukazi we Burungibuliza. Isaza na uwe atabe mubi, okumanya oku yahuliriize n'embabazi ebigambo byona Magurugasiganjuranamuyaga ebi yamusoboroire, hati akaragira bazinise ihe, liije okumulinda obu araaba naakiikura kagaaju k'amahembe agarukwera. Ihe obu lyamazire okwesorooza, hati Magurugasiganjuranamuyaga akasaba Isaza ati, \"Waitu, ihe linu noobu liraaba liroho, niinyetaaga bagenzi bange hamu n'embwa zange biinyikale haihi obu ndaaba ninkiikura enyana enu.\" Isaza na uwe akaikiriza eki kikorwe nkooku agambire. Nubwo hati omumaiso g'abantu boona abakaba beesoroize, Magurugasiganjuranamuyaga yataire omukono gwe omunda ya kyegira nyana egi, okugikiikura. Ekiganja ky'omukono gwe kikagihwera omunda, baitu atagire kantu koona aka aboine omunda yayo. Akatwarra kimu omukono gwe okuguhikya omunkokera, nikyo kimu atagire kantu koona aka aboine omunda yayo. Omukasumi kanu embwa ze eki zikaba nizeekora ky'amahano, baitu habwokutangwa bagenzi be n'abantu abakaba beesoroize, zikaba zitaina kintu kyona eki zirukusobora kukora ha kyegira nyana egi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati Magurugasiganjuranamuyaga obu yaboine oku alemesiibwe okuzoora ekintu kyona omunda ya kyegira nyana egi, akacwamu okutwarra kimu omukono gwe omunda yayo okuhikya guhikirwe omwibega. Baitu noobu aliba yakozire eki, nikyo kimu nabwo atagire kintu kyona eki yahikireho. Obu akaba akyali omukugamba ati, \"Waitu, hati tinkyainayo kintu kindi kyona eky'okukora hali enyana enu,\" eyeekaba eri nyana eri, hati bakabona neefooka 'runyonyi' orutakazookaga hansi y'izooba. Ahonaaho, omukono gwa Magurugasiganjuranamuyaga rugumigiririize ira omunda yarwo, hanyuma rwimukize ira amapapa gaarwo okuhaarruuka omumwanya. Ihe ly'abantu abakaba baizire habw'okulinda Magurugasiganjuranamuyaga, obu lyaboine ekintu ekirukusisana kiti, eky'okukora kyalibura, lyafa niryaba kwonka. \"Muhigize embwa ze,\" ebi nibyo ebigambo bagenzi ba Magurugasiganjuranamuyaga ebi baagambiire abantu abarukurarangira oku n'oku. Kyonka bambi kwija kuzirekera, kyegira runyonyi oru ruramazire ira kwimuka hansi, hati ruli omumwanya nirucuuka nk'ebicu. Iraka lya Magurugasiganjuranamuyaga likahulirwa omumwanya nirigira liti, \"Baana ba maau, ekiija omanyire kitwara bike, na nyowe ngenzire. Muhe embwa zange Mwezi, Mahwa, Mwirima na Nyanja hamu n'ezindi zoona omuhanda, kandi mundagire Burungibuliza, maau na taata!\" Omukasumi kanu, obwire bukaba bwaba ihangwe. Ekintu ekiri haiguru kikaba nikisobora kunaga kurungi ekiituuru kyakyo hansi. Eki kikasobozesa embwa za \"Magurugasiganjuranamuyaga okuhambya orunyonyi oru niihondera ekiituru kyarwo ekirukuhika hansi. Zikaruhambya okuhikya omubwire bwa rwebagyo obu rwazibuzireho. Baitu nabwo, eky'okuziburaho kitaziterebule. Zitandika okwirukira kimu okufa n'okukira Zikeeyongera okwiruka nizihondera enkiro ei rutomere. Izooba obu lyatobiire, Mwezi yatanaka ekyererezi, omusana gwagarukaho buhyaka, hanyuma na zo zaayeyongera okwiruka zitaina bulemeezi bwona. Emikono ei baataire omunda ya kyegira runyonyi oru, etaleme kurujwahya. Nahabweki, hati obu rwaboine ruhikire omwirungu wankutaha, nambere omuntu atarukunihirwa kuhika, rwasirimuka hansi, rubanze", "completion": "ruhuumuleho. Obu rukaba nirugwa hansi ruti, ahonaaho nirufooka nyantwiga eri, eyaraganiize kwita Magurugasiganjuranamuyaga. \"Magurugasiganjuranamuyaga, ntakugambire nti ndiija ndi kintu ekya buli mulingo gwona ndi kwita?\" Ebi nibyo bigambo ebi yamukagwize obu yamazire kugwa hansi erekiire n'omukono gwe okuruga omunda yay0. Magurugasiganjuranamuyaga omukasumi ako, akaba ataina kintu kyona eky'okugigarukamu. Akagigambira kimu kyonka ati, \"Nyita kandi hati ndaakora ki!\" Nandiki yo eti, \"Hati embwa zaawe ezinyakukwesiguza ziri nkaha?\" Nandiki Magurugasiganjuranamuyaga ati, \"Kandi obu naakubaire nziina, hati oba noncuza oti?\" Nandiki yo eti, \"Ka mbanze mpuumuleho, nukwo obu ndaasisiimuka nkukaguze kurungi obulyo obwakuntemesezeeho omukira gwange, kunsiga ndi kikunku nti.\" Nandiki Magurugasiganjuranamuyaga ati, \"Byona biri hali iwe waitu.\" Hati okwakubaire kuhuumura buhuumura kwonka, Wantwiga akagwijagiirra kimu oturo otwa wansazi. Kandi tali uwe wenka ayagwijagiire, baitu noobwakubaire Magurugasiganjuranamuyaga weenyini, omukasumi ako ayaakubaire ali omukutuntura kw'okufa, na uwe akagwijajagira habw'obujwahi obw'okwija naasuuleebera omumwanya okumara obusumi obu bwona. Bakabyama na kahwera yabahwera. Obwire bukakya, bwagaruka bwaira bakyabyamire. Nyenkya endi aho, nka hansoonooki, Magurugasiganjuranamuyaga owaakaba ali omuturo otw'amaani, akasisana nk'omuntu arukuroota obu yahuliire iraka ly'amajugo g'embwa nirigambira hara muno. Kwija kwetegerereza kimu iraka eri oku liri kwo iraka ly'amajugo g'embwa nubwo obu yasisiimukire. Omukasumi ako akahuurra amajugo nigarangira nk'agembwa nyingi eziina ekintu eki zirukuronza. Nambere bakaba bali, uwe hamu na wantwiga, habw'okuba irungu eritarukusobora kuhikwamu muhiigi weena, ahonaaho akagumiza kimu oku amajugo ago, gali majugo g'embwa ze, niziseerra akagwo ke. Akabanza yagumiisirizaaho akaanya, nukwo zisobole kwirra haihi. Obu yahuliire nizisa nk'eziri haihi kubahika, yagira ati 'Ka nzaanuukule'. Aho nukwo kweta ati, \"Mwezi, Mahwa, Mwirima Nyanja, da! da!da! kurru! mbabone hanu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyambwa zaawe kuraara zihuliire iraka lya mukama wazo, ahonaaho zigarukwamu amaani maingi muno, zitandika okwirukira kimu okufa n'okukira. Nyantwiga kwija kujumbuutuka, zo zimazire ira kuhika. Mukama wazo akazigambira ekigambo kimu kyonka ati, \"Mwehiire!\" Ahonaaho zaatandikiraho okukora akalimo. Zaatabatabagira Nyawantwiga eri zaagiraaza warairaha. Obu zaamazire okugiita, hati zaija hali mukama wazo okwoleka okusemererwa kwazo. Zaamutembatemba, zaamukombakomba, zaamukora buli nyakalingo yoona embwa ei zikora mukama wazo okumwoleka okusemererwa kwazo. Eky'amahano Magurugasiganjuranamuyaga kwija kunaga amaiso, dara amacumu ge ahiigisa buli kiro haihi n'ekiikaro eki abaire agwijagiriiremu. Eki kikamwongeramu muno amaani. Hanyuma y'okumara kuhuumuraho nk'ebiro bibiri, hati Magurugasiganjuranamuyaga akatandika kuteekerezaaho amagezi ag'okugaruka owaabu. Habw'okutasobora noobwakubaire okuteebereza kwonka enkiro y'owaabu, akacwamu kugenda mporamporara naahiiga okuhikya Nyamuhanga obu alimuhikya omukicweka ky'ensi ei arukusobora kuteeberezaamu enkiro y'owaabu, nukwo hati azoole omuhanda oguraamuhikya omuka ye. Ebiro bingiho bikagenda atakasoboire kuhika omukicweka ky'ensi ei asobora kuteebererezaamu enkiro y'owaabu. Embwa ze zaitaga enyamaiswa, hanyuma uwe ateera obulindi, ayokya enyama, alya. Obundi yacwaga ebijuma by'emiti nibyo naalya. Omubusumi obu bwona, mukazi we, abaana be nyina hamu na ise, n'abantu abandi boona abaamugonzaaga, bakaba batarukusobora kwikiriza ebigambo bya Kamanyi na Kakengi, buli kiro abaabagambiraga bati, \"Muleke kutuntura, Magurugasiganjuranamuyaga aliyo mwomeezi, kiriba kiro kimu obu mulimubona naataaha.\" Haihi bazaire be kugamba ngu nibamuwebugira obu baakaboine basigaire omubuguuda bwe. Ekigambo ky'omukuru mukaro, obu oijuka orumaho. Litabe ira, omurwebagyo orurungi aho, ente ziri haihi kutaaha, ab'omba Magurugasiganjuranamuyaga obu baahuliire amajugo g'embwa, omunkiro, nigarangira. Kamanyi na Kakengi obu baagiire kugira bati \"Omwana wa nyinaitwe, Magurugasiganjuranamuyaga yaija,\" nyina hamu na mukazi we baatamu omukungo kurra habw'okutagonza kuhuurra ebigambo ebirukusisana biti, hamu n'okutagonza kuhuurra amajugo g'embwa okubaaijukya omuntu wabo, bo, ou barukuteekereza ngu akafa ira. Baitu Kamanyi na Kakengi bo, batalekeerre okubagira bati, \"Barungi bange muhuumule, muteekanize kurungi enju, nukwo tutangiirre mugenzi waitu n'ekitiinisa ekimusemeriire.\" Obu bakaba bakyali omukurra hamu n'omubigambo ebirukusisana biti, bakaija kurora ezimu ha mbwa ze zibahikireho ira. Okusemererwa oku ziina kw'amahano. Emikira neecwibwa, kandi niigurukira haiguru n'okuhuunahuuna okurukuragiirra okusemererwa okw'amaani oku zikaba ziina \"Mundugeho kuli nyowe!\" ebi nibyo ebigambo nyina Magurugasiganjuranamuyaga ebi yazigambire obu zaizire kumutembatemba. Ati, \"Obu muli mbwa z'omugaso, kwija n'omwana wange hati mubaire ki?\" Obu zaizire kugenda n'omba mugole wazo Burungibuliza, na uwe nukwo yazeegambira. Baitu ebi byona zo itabifeeho. Obu zaamazire kukora eki zikaba igenderiire - okuranga okuzaahuka kwa mukama wazoahanaaho zaayegarukirayo, okutangaana mukama wazo, nukwo zisobole kwija nawe. Burungibuliza na Nyinazaara obu bakaba bakyali omukurra kwabo omunju, bakahuurra aheeru emirera neeteerwa, akoogo nikasaara, ezigati yoona etairemu wa, wa. Kwija kugira bati na bo ka barole ekiri aheeru, amaiso gabo gaabaroza eki bakaba batarukunihira kurora, omuntu ou baanihiraga ngu akafa ira. Omu ha bagenzi be amutaire haibega nk'omwana, abairu be bamujugalikire oku n'oku. Okubanza nyina hamu na mukazi we bakateekereeza bati rundi nibaroota; baitu obu bamusimburwire, mporampora omutima gwabagaruka omunda, ahonaaho Burungibuliza yagwa iba omukifuba, baaramukyangana n'okusemererwa kwingi. Omuzaahuki obu yataahire omunju, ise na nyina baamubukara obwa kabiri, orole oku baamubukaire obu akaba naagabura. Baamiisa endembeezi, eka yoona yaba omukusemererwa. Buli mutaahi weena owaakaba aina ekintu kyona omuka ye, kiro eki atakisigeyo. Ti mwana wa maarwa, ti mwana wa mata, ti mwana wa buli kintu kyona ekiriibwa. Kiro eki obugenyi bwaraazaamu orole nka hakiro", "completion": "eki yagabuliiremu Burungibuliza. Hanyuma y'okumara ebiro naakyalya kandi naanywa n'abooruganda rwe hamu n'abantu abandi boona abaijaga okumujwahukiirra, hati akasaba bagenzi be bamusendekereza agende kweranga hali Isaza hamu n'embwa ze. Abantu obu baakihuliire ngu Magurugasiganjuranamuyaga naagonza kugya kweranga hali Isaza, buli owaakaba naayesobora weena hakiro ky'okugenda kwe, akaija okumusendekereza nukwo ahike omba Isaza n'ekitiinisa kingi. Bakamutwarra omukateeko, kandi buli ayakahuurraga ha ibara lye weena omumuhanda, yaijaga nairuka okumuroraho hamu n'okumusiima habw'okwongera okugaruka omubantu. Isaza obu yamuboine, na uwe akasemererwa muno habw'obusinguzibwe oburukwingana buti. Habw'okugonza okwoleka okusemererwa kwe, akamuha engumba ikumi nukwo asobole okwinura abantu be boona abarukumusemerererwa. Kandi okumwolekere kimu obwesigwa obu aina omuli uwe, omukumaliirra kwa byona, akamufoora Muhikirwa (katiikiro) we omubukama bwe. Ibara lya Magurugasiganjuranamuyaga likarangaanwa hoona hoona omunsi, kandi n'abantu baingi bakeegera hali uwe engeso ey'obumanzi hamu n'okumaliirra okukora ekintu hataroho kutiina kwona. EBY'OKWEMANYIIRIZAAHO ENYATURA Y'EBIGAMBO 1- Yega engabu 'Kapaapa Omutatembwa' omumutwe: Naija Kapaapa, naija Minyumiro. Naija Misisa gwagambiire okuzimu ensi ekaatika enyamwenge. Nkateera akasaija kaagwa n'engabu yako, kaagicwa orutwanga Kaagamba owanyinako kati \"Imuka ompoorre,\" Ati, \"Mpoole ngase ki Musisa gwagambiire okuzimu ensi ekaatika enyamwenge.\" Kikumiro niikamwa enfuuzi, Kitagweta niigweterwa abeega. Abagufu nkumbya nk'empike, abaraihire ntema nk'omugusa. Maau akantuma amaizi namuleetera obwamba bw'esamaga Taata yantuma enku namuleetera ebicweka by'emango. Okalime nkataahe, otembe haiguru amasega gakulye Tiimmanya oku abanyeete bafa. Nkatemba omuti ntakwatiriire nahanuuka n'itaagi! Baakaguza ngu nooha? Nti-n'Omutatembwa, Kapaapa, omwiru w'Akkiiki. 2- Binu haifo biboha orulimi, baitu obu oba osoboire kubigamba kurungi, bikuha obusobozi bw'okwaturaga kurungi ebigambo. Bigambe noorahukiriza emirundi nyingi oti:- (a) Obu oli Munyarwamwanja kubaza Orunyarwamwanja okaba ki? (b) Abudooni noogyaha? Ningenda Budongo. Abudooni nookoraki? Ninsamba obudongo. (c) Omukazi taiha iba ihwa, obu alimwiha limwiha omuka. 3- Yega agamu ha mabwa g'ebizina by'ente ez'omubusinge obwa ira: Nkaliisiza Nyambuubi omumutwe nambere a kacu kaabengeyeraga; Zaabanda ekyana ky'ensama zaakiita, ekijumbuko ky'entale ikimanya. Ikaba iriiriire Nyamigeerra ekinyalyoya kyaija kyaikanga; Nti \"Mukaikuru ziihemu eyombo, omwika gw'etaaba tiigumanya,\" Nkaliisiza Butogota, Kateerra zaija zaagisaamanga, Nyowe ndi mucungiro gw'omwibaale, ekyanda obu kirijwa tindoma. Obu nasangire nibairuka amabara, nti \"Nyemereza nduke eryange.\" Rusuusuka Rukuliiromumarungu, Mangoibambwire Kyasiina. Nkaliisiza Kigumba nseeri omwirima gwaisanga Nyamuhaagura, Nti \"Rusimbaazi koleereza etaara, endungi isandaale niikyora.\" Mwabirora ebyeramahembe by'owaitu byarugaho byabacwa emitima, Kabiibi egosire omuhanda, njura etakya omubairagura. Amaarwa nganywire n'abairu ebisomberanda byagamara, Mutanganywa mukatamu eyombo emyenda etiina eya nseeri. 4- Ente eza biro binu ezirukukira obwingi ndugamahanga kandi n'endoleerra yazo ya mulingo gundi. Mutekerezeeho omulingo isemeriire kukugizibwamu. 5- Kora omuzaano gwa'okubara kw'omubwijukizi oti: Ntembe akasozi, ngereka, ntaho n'akandi, ngereka, nti obu mwena, ngereka. Ntembe akasozi, ngereka, ntaho n'akandi, ngereka, nti obu mwenda, ngereka. Ntemba akasozi, ngereeka, ntaho n'akandi, ngereka, nti ikumi na bbuna, ngereka. Ntemba akasozi (Busozi bwingaha obu wahikya otakasobeze omukubara kwawe? Ijuka ngu ha buli busozi bbuna noosigaga oyongiireho akasozi kamu.) Ebigambo binu bikira muno kuhulirwa omukubaza k'wabantu. Bisome kandi oteekerezeeho muno amakuru gaabyo: Abagataaha nubo bagaiha emiroto. Bakincwire buli akinagireho. Cumba tulye tiguli mwaga. Eraateere tejunjuura. Enjura etahinda niyo egwa, obu emara kuhinda buli mujumbi. Ekibi bakifuuhya kitakaizire Gunsingire aleha bike. Ihanga rukanga likwatanizibwa. Kake n'engambo nungi Nkuroho anywana mbere onywaine Nyansorombi tahwa bagiibiire. Rwagunywaine aliba ataroho. Soozaara ataakuhe mukazi akusaba omuhendo mura. Tinkakibonaga esiisa obukuru. Weesoroole kwekuma kuhigiza enunda kusoma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: (i) Ekintana n'Abaana Baakyo Baawanswa: Katabarwa genda, Kadondora genda. Abaana bange abo, kuba nyina ebyoya, Mba mbagenziremu kwezinira amadeeku n'amaderule. (ii) Enyamuhebe n'Omwissi w'Enswa: Kora omunjuba oyeenyinye, ezindi omiisire iguru. Omukazi n'omwana olifa nawe? Ee ee! ekisaija kinu kigwagwa? Nakyohya, omukazi n'omwana kyamuliiriirra? (iii) Entajumba Enyakutabukire Omutego Neegamba ngenzi yayo Enyakugutoire: Obu karaaba kali kahaahi, kakatakatule tugende. Obu karaaba kongosiire, kihoire, kihoire! kihoire mbogo ya maau, kihoire! (iv) Enseenene Zihikire omurukoro: Kijubwa aizire? Ngu aizire. Kibaizi aizire? Ngu aizire. Katikoomere aizire? Ngu aizire. Omwana", "completion": "aizire? Ngu araha? Taroho! Taroho! Ayebere! Ayebere! Muze!Muze! Muze! Muze! Kibbaate kya Kaseegu ibara erirukumanyisa omuntu na ise kimuzaara. Bantu baingi omubusinge obwa ira abaayetwaga amabara aga mulingo ogu. Soma agamu hali go kandi olengeho n'okuzoora ekyaleeteraga amabara ga mulingo ogu kumanyisa omuntu na ise rundi nyina kimuzaara: Kihuka kya Njagijagi; Isimbwa lya Waraga; Kagoro ka Kyomya; Rubumbuguza rwa Mugizi; Rukidi rwa Nyatworo; Ruboha rwa Kabombo; Rujumba rwa Kiigatiire; Kiiza kya Ndoleeriire; Kibbani kya Ikazire; Kinyamairu kya Karogo; Babwemara ba Bisweko; Nyemera ya Mpuru, n'agandi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu Ndikura Tindifa Omusaija omu, Benedikito Karutaba akaba ali w'emyaka asatu n'etaano ey'obukuru abafumu be basatu ha baamumanyisiize amakuru ag'okutiinisa kandi ag'obujune, nkooku asigaizeeyo ameezi mukaaga gonka afe, aruge omunsi. Omunyeeto ogwa mbere akaba agurugiremu, baitu ha myaka asatu n'etaano akaba ali muroko gw'omusaija, weena anywisiriize, nairagura nká Miyumbu, muhango nk'enjojo, 'ekifuba kye oti kitaro, enda ye oti rubango; okwesimba oti Kyomubulembo. Ihanga lye akaba ali Munyoro. Oruganda rwe Mubboopi, obwihwa bwe Mucwamba. Empaako ye Atwoki. Omu kwega kwe akaba aina diguri mu by'Obusuubuzi, ei yasomiire omu Univasite ya Buhindi, ise Andereya Rutaba ha yamutwekere obu akaba akyali muto. Akamaliiriza okusoma kwe ali w'emyaka abiri n'ena yonka yagaruka omu Uganda, yatandika okukora omu Kitongole kya Piida ekya Gavumenti ya Uganda. Hanyuma y'omwaka gumu bakatandika Rediyo Uganda, baamwihurra baamugarra omu Kitongole eki okukoonyera okukitandika n'okukita ha rukarra rwonyini. Akaba aina amagezi n'okucwa enkamba ha yatandikiire baitu hanyuma y'emyaka nk'etaano omu Kitongole eki, yatandika okufooberra, kusisana na itwe", "completion": "bataahi be abamu, abaasigaire omu Uganda, abataratungire omugisa gw'okwegesibwa nk'okwe aheeru y'ensi y'owaitu. Akaba ali mwana w'omu bantu. Ise akaba ali w'Isaza omu Bukama bwa Bunyoro. Akaba atungire, ayeyombekiire kandi amanyire kukozesa itungo kurungi. Akaba azaire abaana bbana, baitu hanyuma y'emyaka ena nambere Karutaba yaziire okuruga Buhindi, nuwe akaba asigaireho wenka. Ha rubaju orumu akafare, habwokuba ensimbi zoona ezi akaba ahaireyo kwegesa omutabani ogu Buhindi itafe busa, ikaganduka. Akagaruka na diguri kandi ahonaaho yatunga omulimo omurungi omu Gavumenti, yatandika okukora ngu aba yakoraga na bo baijaga bamugambira omutabani nkooku arukukora kurungi. Baitu omu kasumi omuntu weena aka akaba atarukunihira, Andereya Rutaba akakwatwa nimonia bwangu baamutwara omu irwarirro, abafumu be okumukiza baalemwa hanyuma ya sabbiiti emu yaikya orwoya rwe orw'amaani orwa ha mpero, yarucwa omu kanwa. Baamukuma n'ekitiinisa ekyayolekere nk'oku abantu baingi bamugonzaaga nibamutamu ekitiinisa. Akasiga sente mu bbanka, n'ebitungwa hamu n'ebikwatwa. Nk'oku bagamba ngu, \"Azaara omu tagweta\", byona ebyali aheeru byali bya Karutaba omutabani, n'omufakati nyina.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Karutaba akaba atarukwenda itungo lingi, ente akaba atarukwesiga ngu niisobora kwikara kurungi mukama wazo ataroho, nahabweki ezirukukira obwingi yazitunda ensimbi yazita omu bbanka. Nahabweki sente ise ezi yasigire, oteho na zinu ezarugire omu nte, oyongerezeeho n'omusaara gwe, zamufoora omusaija omuguuda mali. Baitu obuguuda buhiira bufubira. Emyezi nyingi erabireho hanyuma y'okufa kwa Ise, obwomeezi bukatandika okuhindukaho kake. Obwekambi bwe ha mulimo bwakeeha, baitu obwekambi bwe ha nkooba bwayeeyongera. Amagezi ge ha kukozesa obusumi bwe obw'obugabe, ekintu ekinyakulemeera abantu baingi omunsi yaitu, gaatonterra. Omu myaka eyabandize akaba ahandiikire ekitabu ha Bakama b'omu Uganda, n'ekindi ha itungo ly'omu Uganda, omu busumi bwe obw'obugabe, kandi abantu bakaba nibabigonza muno, baitu hati akaba atakyaina mwanya kukora ebintu bya mulingo nk'ogu. Hanyuma akatandika okurwararwara, akabanza enkaka, yataho eby'ahamumiro, yayongeraho okugenda naahwamu esagama. Nahabweki obu yatungire okuhuumura kwe yamalirra okugenda okurora abafumu abaginga, bamukeberre kimu buzima nk'Abanyankole oku bagamba, bahike ha nsibuko y'endwara ye bamutambire. Akaba aina ensimbi z'okubasasura n'okusasurra omubazi gwona ogu", "completion": "baakumuragiire. Obu bamazire kumukebera boona omurundi ogwa ha mpero, bakamurangira n'obujune bati, \"Tukukebiire twakwekebiija weena, baitu eky'okusaalirwa oina oburwaire omu sagama yaawe, kandi oburwaire obu nubwija okukwita omumyezi mukaaga kuruga hati. Busaho mubazi ogumanyirwe omunsi yoona ogusobora okukutambira.\" Hanu ka'mmuleke uwe wenka akutebeze nkoku yamazire emyezi egi omukaaga abafumu ei baali bamucweriire okufa. Benedikito Karutaba akaba ali muhuuru. \"Abafumu obu baamazire okuntebeza amakuru ganu, ag'enkizi, ag'obujune, nyowe nyeena nkacwekacweka nahoibwamu amaani, nasisana nk'ekisunga kwonka. Kikantwarra omwanya okwikiriza nti na nyowe ntaaha ndi w'okufa, kandi tikuli kufa kwonka baitu ngu niinyija kufa omu mwanya muke guti. Ira lyona okufa nakuteekaga ha bantu abandi abakaikuru n'abagurusi. Nyowe nayebaraga nti ndi w'okwikara omu nsi ebiro n'ebiro. Ninteekereza nti itwena nukwo tuteekereza tuti obu tuba tukyali bato, rundi tutakarwaire; baitu hanyuma ya sabbiiti emu yonka nkaikiriza egabu yange, namanya nti ndi w'okufa, okufa kya boona, abamu bagenda ahonaaho, abandi bagenda handi hake baitu ha mpero ya byona boona bagenda kandi baligenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekikuru eki nkaba ningonza okukora nukwo ensita enu kugirinda n'okugisereka abantu boona, n'okukira muno nyina nyowe. Kandi nkateererra n'abafumu bange kutagambiraho muntu weena ebi bangambiire. Nyina nyowe akaba ali mukaikuru muno, ninyowe mwana omu wenka ou akaba asigaize omu nsi. Okumanya ngu nkaba niinyija kufa bwango nti kyakumucwire omutima kimwita atakahikire. \"Ntagonze enganjani zange bamanye habwokuba buli omu akwizire nanganyira rundi naayehambiriza okungirra amakune ngu habwokuba nsigaize ebiro mbarwa nfe. Hanu nuho nateekereriize nti Ruhanga akatukora kurungi kutusereka empiko zaitu. Omukasumi kanu nkaba ntarukuzooka nk'omurwaire muno, nkaba nyanukiremu nikyo kyona baitu oburwaire nkoou abafumu bangambiire bukaba nibwija kundiira omunda nk'ekookoro nimpukurwa nk'omuti gurukuliibwa emungu. Obu narugire Nairobi ha nagenzire okurora abafumu, nyina nyowe akaija Kampala okundora. Obu nkaba nkyali kubi mali baitu nkeehambiriza okwimuka n'okwekozakoza ebintu okumwoleka ngu tindi kubi muno. Tindukumanya obu araaba yannyetegeriize. Hanyuma y'ebiro bike nkamusoonasoona yagarukayo omuka owaitu Kyesiiga-Bunyoro. Hati nu obu namazire okwemaraho", "completion": "obutiini bw'okufa n'esanduuko y'okunziikamu, n'ekituuro, natandika okuteekereza n'amaani nk'oku ndaamara ebiro byange ebi ebike ebisigaireyo omu bwomeezi bwange. Nkaba nyina sente ezirukumara omu bbanka, omugurusi akaba ansigiire nyingi n'ezi naihire omu nte zaali nyingi. Nkaba nyine ezindi omu Iusuwarensi, kandi obu oteho n'ez'omusaara gwange. Nahabweki ekya sente kikaba kitarukuntuntuza. Kangambe nti obunaku bwange bukaba butali ha sente kyonka bukaba buli ha busumi. Namalirraokumaraomulimo gwa Gavumenti.Nabagambira nti, niinyetaaga okuhuumura okuhikya obundikirra kimu. Baanyikiriza nainuka. Nasaba n'ensumbuuso yange okumara emyaka ikumi na gumu ei namazire ninkorra Gavumenti nayo baagimpa. Nkaba nyina motoka nungi ya Masiidizi Benzi, nagitungiramu dereeva. Namalirra okubungira Uganda yoona. Ebintu byange byona nabiboha baabita ha roole, nabitaho omuntu baabitwara Kyesiiga, Bunyoro owa nyina nyowe. Nyowe nagenda kutandika okurambura kwange. Nkagonza okubandiza Tooro. Hakaba haliyo nyinento nyowe aswirweyo. Baamwetaga Alyerunga, iba akaba ayombekere Ibonde, aina abaana bbana. Bakaba bali baana barungi baina amagezi n'obulyo kubalirra ha myaka y'obukuru bwabo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro ekya kabiri, obu nkaba ndi omuka aho akaana akamu akaisiki k'emyaka etaano yonka ey'obukuru, baakeetaga Felisite kakaija kaikarra aho twatandika okubaza. Obu tukaba nitubaza tuti, nkahurra omwana yatulika n'ebigambo ebi nkaba ntarukumunihiramu, baitu ebi natangiriire n'ekihika. Omwana obu yayongiire kwanjurra orubazo rwe yagira ati: \"Nyowe obu ndikura tindifa.\" Nyowe nagarukamu nimpunirra nti: \"Tolifa? Abantu boona obu bakura ngira bafa.\" Felisite agarukamu ati: 'Haroho abantu abamu n'obu bafa, baikara bali boomeezi. Kakuba oba oli muntu murungi, oli w'embabazi, oli mwenda, obu ofa abantu basigara nibakwijuka, osigara oli mwomeezi omu mitima yabo!\" Nyowe namugarukamu nti: \"Iwe Felisite kooli muto ebi okabimanyiraha?\" Felisite angarukamu ati: \"Omwegesa waitu omu Sunday school nukwo yatwegeseze ati. Akagamba ati, \"Kakuba ohandiika ekitabu kurungi, nk'Abakwenda ba Mukama waitu, Yohaana, Matayo na Paulo n'abandi, abantu baikara nibakwijuka nibakugamba ebiro n'ebiro.\" \"Nkaba ntandikire okunulirwa orubazo rw'omwana onu habwokuba rukaba nirunkwataho muno nukwo kwongera okumukanguza nti: \"Haroho n'abantu abandi aba yakugambiireho abatafa?\" Felisite aikiriza ati: \"Ego, akatugambira ati haroho abasaija n'abakazi", "completion": "abamu abaahandikire ebizina ebituzina, nka, Charles Wesley na Kaabagangara boona bakyali boomezi, ensi zoona niibaijuka. Abandi bahandiika ebitabu nk'eky'Omutambuze ekyahandikirwe omusaija ibara lye linyebere\". Nyowe hanu mwijukya nti: 'Nuwe Yohaana Banyani'. Agira ati \"Otyo! nuwe Banyani\" ati \"ogu hati bunu tarukukira aboomeezi abamu omugaso n'okurangaanwa?\" Omwegesa waitu akagaruka yatugambira ati, \"Abantu abamu abaguuda basiga sente zaabo baigweta okukoonyera abantu abanaku omumasomero, rundi okwombeka amarwarro,\" kandi akagira ati \"Ensimbi ezi obu ziba ziri nnyingi tiihwaho bakozesa amagoba gaazo. Zo zoonyini ziikara niizaara abaana n'abaijukuru ebiro n'ebiro, n'omuntu ayaisigire boona nibamwijuka, kandi nibamusiima\". Hati omwana akaba ampikire ha mutima gwonyini. Omu kasumi kanu ak'obwomeezi bwange obugufu, Felisite akaba ampaire omubazi n'ekiti. Nubwo namukagwize nti: \"Iwe hali ebi byona olikoraho kiha eky'okukutanga kufa okaikara oli mwomeezi?\" Felisite agarukamu n'obuculeezi ati: \"Nyowe tinyina magezi maingi okugamba nti ndihandiika ebitabu n'ebizina n'ebicwereriirwe, kandi tindikumanya nti nditunga itungo lingi, baitu ninsobora kuba w'embabazi n'okukoonyera abantu n'okuba w'amakune, n'okutunga enganjani zange nukwo obu ndifa nsigale nyomiire omu mitima yabo\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Nyowe n'omutima gwange ogwijwire omuhimbo habw'ebigambo by'amagezi eby'omwana onu yangambiire, namweta yaija namuteeka ha kibero ky'okuguru kwange, nabaza na uwe mutunuuliire omu maiso namugira nti: Ruhanga naija kukuha amagezi n'ebitabu noobihandiika, n'ebizina noobicwererra. Kandi n'itungo naija kulikuha noolikoonyeza abandi.\" Baakigambaga ninkihakana ekyahandiikirwe ngu 'Omu kanwa k'enkerembe n'abanyakwonka numwo ogumize amaani, kuruga obu nkakiikiriza. Nkasiima Ruhanga habw'orugendo rwange runu orwa Tooro. Habwokuba omwana ebi yangambiire nibyo nkaba niinyetaaga okumanya omu kasumi ako. Itungo nkaba nyinalyo kulengesaniza na bagenzi bange Abarukwiragura ab'omu Uganda. Okwegesibwa omugurusi wange akaba akumpaire, ebitabu nkaba ninsobora okuhandiika kakuba nyetaho. Ekiro ntabyame nkaraara ninteekereza. Owaakaba aiziire sabbiiti yoona nkamara bbina byonka, nagira nti, 'kangaruke omuka okukora nswaze abafumu abangambiire ngu nsigaize emyezi mukaaga yonka nfe.' Ekintu kimu ekikuru eki nkaba mmazire okumalirra ntakarugire Ibonde nikyo kinu: nkaba ntarukwija kwikiriza okufa omu mutima gw'omwana ogu Felisite, owaakaba ayegere akyali muto ati, kandi na Nyowe yanyegesa ensita y'okwomeera. Ekikuru omu bwomeezi tibiri byanda n'obutoigo omuntu ebi amara omunsi, baitu omuntu ebi akora rundi ebi agamba omu kasumi ako aka amara ali mwomeezi. Obu nataahire omuka, nkabandiza ha kusegesa n'okusengiija obwomeezi n'ebikorwa byange kwihaho ifuro n'ebisunga kusigamu amata n'oburo byonyini. Nkasanga haroho ebintu bingi ebi nakoraga ebi ntarukwetaaga. Natandika okuba mbaliirizi ha buli dakiika n'esaaha yoona ey'obwomeezi bwange. Ekyarugiremu obusumi bwange bwona natandika okububara nk'eruuru. Nkeesanga nti nasiisaga obusumi bwingi muno omu kuteera orujali, omu kugenda ha binyumyo omu kubyama n'okuhetera, omu kulya n'okunywa. Kandi na sente zange naisiisiraga omu kugura ebi ntarukwetaaga, omu kunywa ebitamiiza n'etaaba n'omu kwigabira abantu abatarukwibara kwo, kandi kunu abarukwetaaga kwo baroho. Natandika okukora okukira nk'oku nakoraga bwona. Nkasanga nti ninsobora kukora esaaha ikumi na munaana buli kiro, nimbyamaho mukaaga zonka. Omu kasumi ako ak'obwomeezi bwange obukaba busigaireyo abafumu nk'oku baagambire, nkasobora okuhandiika ebitabu bisatu, n'ebicwereriirwe ebigufugufu ebirukusisana ebizina makumi asatu. Hali kinu nkateekereza nti obu ndiba ngezire, Felisite talirema okumanya ati nkyali mwomeezi. Ekimu ha bitabu ebi eki nayesere 'Linguzaayo' nuwe nakihongiire. Nkategeka ensimbi ezirukumara okubiteeza byona. Obwomeezi bwange obugufu bukaba nibunsemeza muno, nkaba ninsisana owaarukwiruka kaliitango kutangisa orufu. Omu bwomezi bwange obw'enyuma tinagonzaaga kukora muno, baitu hati obusumi bukansindikiriza nayefuma. \"Ekindi ekikaba nikinsemeza nikyo eky'okumanya ngu nyina ensita, ifubo buli muntu weena eri yakugondeze okumanya, baitu eri nkaba nyerinzire okutagambira omuntu weena noobwakuba nyina nyowe. Ekindi eki nakozire nukwo okugweta. Nkagenda omu bbanka nagurayo empapura ezi ezi bagweteraho. Nateekereza kurungi nk'oku ndisiga ebintu byange omunsi. Nkabanza okuteekereza hali nyina nyowe, namuteera ha rubaju ensimbi ezi namanyire ngu niziija kumulinda. Hanyuma nimpondera amagezi g'omwana omuto Felisite, nagonza kusiga sente omu isomero erimu nukwo amagoba gaazo garaakozesibwaga okuheererra abaana basatu buli mwaka omu isomero eri okusoma. Ekicweka ekimu nakisiga okukoonyera enfuuzi omu Isaza ly'owaitu Bugoma", "completion": "ha nazairwe n'abazaire bange ha baarugire. Ebi byona obu namazire okubihandiika mbitaireho omukono na baakaiso na bo bataireho kyonka batarozire ebi mpandiikire, nabirorra omu bbanka nabitamu, naragira nti: \"Ebbahaasa egi erisumururwa mmazire kufa.\" \"Hati nkaba nsigaliize ekintu kimu kyonka hali ebi omwana wa nyinento nyowe ebi yangambiire, nukwo kugirra abantu boona amakune, kubagabira, kukozesa engambo nungi n'okwijuka ngu, omuguuda n'omunaku, ow'ekitiinisa n'omuheereza akahanda kaitu kali kamu. Nuko akaina omu itaka. Noobu orukuba otungire ota, nuko koona ak'okasigaza omu nsi omwoyo obu gwahukana n'ekisweko kyagwo. \"Omu muhanda nkaba mpaire dereeva ekiragiro nti owaraimukyaga omukono ayemerezeege motoka amutemu rundi buli tusangirwe nitwanguhiriza muno. \"Binu byona obu namazire kubihikiriza kurungi nkooku nkaba ninsobora nasisana nk'arukugambira rufu nti kandi oraha? Rugayo oije ontwale owaanyu Nyabuyonga ha wakatwaire emyenda yoona. Orubimbi rwange ndugwisize orubu rwange ndusensiize. Obusumi bukaba numbwirra haihi, ebiro bikaba nibihwayo, na nyowe nkaba ninkorra kimu obwitane okutangisa orufu kandi ninsemererwa. Baitu kandi omu mubiri gwange nkahunirra okurora nti nkaba ntarukweyongera okuba kubi rundi okuceka. Omu mananu nkaba niinyehurra kurungi okukira bwona. Ebiro ebi byona nkaba nyehoiremu ntarukufaaho n'okurora abafumu obu narwaraga. Baitu hati obu naboine ebiro byasa kuhikira kimu hataroho kookurorraho k'okufa omu bwomeezi bwange, nahandikira abafumu bange baije beeyongere okundora. Nkagenda Kampala. Abafumu babiri bakaruga Nairobi baasanga omufumu ondi Kampala. Bantaahya omu irwarro lya Mulago namaramu ebiro bisatu nibaanyekebiija. Ha kiro Kyakana bandeetera amakuru ngu, 'Tuzoire ebintu bibiri omu bwomeezi bwawe. Eky'okubanza nikyo kinu, obu twakugambiire ngu noija kufa hanyuma y'ameezi mukaaga nitusobora kuba twasobeze, hakaba hatarumu kwo burwaire obwasisanaga nk'obuli omu sagama yaawe omu kasumi kali. Rundi ekya kabiri omubiri gwawe gurwaine n'amaani gwasingura oburwaire obu, obu twateekeriize ngu nibwija okukwita kandi tutaine mubazi gw'okubutamba. Hati weena tusangire oli mwomeezi nk'abantu boona aboomeezi. \"Iwe arukusoma ebigambo binu noosobora okuteera akasisani omu mutima noorora omunligo ogu nabairemu obu baamazire okuntebeza amakuru ganu. Nkaba nyizire kuhurra ekiro eki ndifeeramu, bangambira bati, \"oyomiire nk'ibaale.\" Nkaija ndi mufu hati nahurra ngu ndi mwomeezi. Omunda yange nagamba nti, 'nimukasobyege nka ira.' Baitu nyowe emyezi egi ei namazire omu kihanga ky'ekituuru eky'okufa ekaba enyegeseze bingi. Okubanza nkaba nzoire amakuru g'obwomeezi n'ensita y'okwomeera. Nkaba nyegere obukuru n'omuhendo gwa buli kiro kyona omuntu eki amara ali mwomeezi omunsi. Nkaba nyegere nti omuntu naasobora kukora kurungi emirimo ataliire rundi atanywire akabambura buli kiro buli kiro. Omu myenzi egi omukaaga nkaba ninsisana omuntu anyakuzairwe obwa kabiri. Kandi ekikuru kya byona omwana ogu omuto akaanyegesa ati, \"Haroho okwomera omu kufa,\" kandi ngu, \"Omuntu afa akyali mwomeezi, kandi ayomeera kunu afire.\" Nyowe ntagaruke enyuma nkamalirra kugendera aho ebiro byange ebike rundi ebingi ebikaba bikyasigaireyo omu maiso, kandi ebigambo ebi \"Obu ndikura tindifa\" omwana ebi yangambiire byaikaraga nibiteera ekide omu mutima gwange.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ow'Engonzi Zaanuukule Ezange Nkamusanga omumusiri gw'ebyakyo. Naanywegera ekyakyo kya Rooza. Obu yaimukire amaiso yandeeba, Yayesisaniza nk'atamboine. Baitu nkooku itaserekwa engozi ndikaitwa, Ebiimwemwe byamuhaagura amatama. Namweyuna n'ekihika nindaata, Namuramukya niimwatura empaako. Yainunuka yaanyoleka engonzi Ezirukuseeseka mali nk'obwoki. Yaanyanuukura naanyeta eyange, Nahurra ebikiratima byanteera. Habw'okugwaho burungi butoonya, Ow'engoonzi zaanuukule ezange. Namweta nti, \"Ija tugende Adyeri Omu busozi oburungi obwa nseeri\". Yayehengesa kunu naayenda Baitu natoma ekimuli omunda. Nayongera okusoona n'engambo Namukwata ha mukono nk'endeesi. Nk'akafunjo k'omunyanja ya Ntuntu Aka basika kunu nikeereeta. Twasuusuka nitumwegerra. Nk'abarukugya omu g'abeera. Namutomya ogw'omukatongo, Okufumukira omu kasozi nseeri. Baitu obu yaboine omukunyu ogwagwire. Yagira ati, \"Nyowe amaguru gansaasa.\" Naanye omunda nagamba Nti, 'Ohabwire abwesakiire'. Twaikarra ha muti twateeka Twabaza orulimi orw'engonzi Omwange byali birooto Habwokuba nkaba ndi n'enganzi. Ow'engonzi zaanuukule ezange. Rweyamura akaba ali musigazi murungi owakaba asomere amazire siniya ya kana. Obu akaba akyali omu' isomero akaba aina enaganjani ye omwisiki enyamibwa ayayetwaga Nyakazaana. Baitu bambi obu barugire omu isomero bakaburahongana kumara omwanya mukooto. Baitu Nyakazaana akaikara omu mutima gwa Rweyamura. Ekiro kimu Rweyamura akaba ali na' abasigazi banywani be abayasomere nabo nubwo omu ou bayetaga Ruhweza amukaguza ati \"Wewe, baitu ebyawe na Nyakazaana bikagarukira nkaha?\" Rweyamura amwanukura ati \"Ndeka mugenzi wange Nyakazaana okuruga obutwarugire omu isomera nagunu gujwa tinkamucwisaaga liiso\" Ayongera amugambira ati bakaba bamazire emyaka ebiri batakabonanganaga. Nubwo Ruhweza amugarukama ati \"Werekere eki kitaito muno Atwoki. Nyowe ijo nkaba ndi Jinja twagwamu ngana puku na puku ha baasi paaka, twagwangana omunda yampa n'esimo ye nginu Kinu kikasemeza Rweyamura muno kandi obuyamazire kutunga esimo ya Nyakazaana n'ekihika kyona atasiibye atamuraaliize kugenda kubaza na uwe. Yamugira ati, \"Abb'oki ha simu omuntu tasobora kubalizaaho bingi. Nkwoyere ndaagira nkaki! Ningonza kukurora n'amaiso. Boojo noosobora kwija nitulya hamu ek'yekiro ha Kyamukaaga obu tulimara tugende omu", "completion": "sineema?\" Nyakazaana amugarukamu naasandaara ati, \"Ngira nyowe hati bunu nkatandika kulya nk'ente, olindiisa onsobole?\" Ha rubaju orundi orw'esimu Rweyamura obu yamazire okuseka yamugarukamu, na uwe naazaana ati: \"Noobu oraakalya nubwo oraalya okize nyowe!\" Rweyamura ekisandaaro ky'Abboki kikaba kimazire okumwoleka ngu aikiriize n'okusemererwa, nahabweki yagenda ha rubazo rw'okumutabarra n'obusumi. Yamugira ati, \"Ndiija Abbooki nkutabarre ha saaha nk'emu aho. Adureesi y'owaanyu ngimanyire, owa takisi alimpikyayo.\" Nyakazaana amaliiriza ati, \"Kale. Weebale Atwoki kututerra.\" Rweyamura afundikira ati, \"Nsemeriirwe Abboki kuhurra iraka lyawe, kandinde kurora amaiso gaawe Kyamukaaga.\" Nyakazaana yagarra omukono gw'esimu omu nteeko yagwo asemeriirwe. Baitu Rweyamura ha rubaju rwe akagugarramu omuhimbo gumwijwire ekifuba. Akaba naasisana omusambi w'omupira gw'empaka anywisize gooro, rundi omuguruki agurukire oburaira bwe ha muguruko, hanyuma y'okugwa kabiri. Omunda ye akaba naagira ati, obutaikara hamu bwongiire engonzi. Lyaba ira, akasumi kahikire okwaturra Abbooki ogu nkooku mmugonza okufa, kandi nkooku ndukwenda tukwatanize hamu obwomeezi. Hati nkooku namara okusoma, na uwe ali haihi kumaliiriza. Twombeke eka. Ha! Omwana ogu akasemera weena. Ti kubaza, ti kuseka ti kurubata, ti kujwara! Ruhanga wange boojo aliinyikiriza? Boojo, haroho omuntu ondi ayamunagiire orukoora ebiro ebi ebi mmazire Kenya! Ninteekereza hati nangonza nkooku nyowe ndukumugonza. Ningumya nti naija kuunyikiriza. O! Ruhanga wange, Kyamukaaga kiraahika di!\" Rweyamura Kampala ekaba etali waabu. Yazaarwaga Bunyoro. Abazaire be bakaba bombekere Kyabigambire ha ruguudo orwa Masindi. Kampala akaba ainamu abamanyi, baitu akeegomboozaaho okugoonya omu Sosoro senta, nuho arugirreege naagenda naabarora obu araaba akiri omu Kampala. Bakaba batakamugambiire ha bamutumire. Haroho enganjani ye muno ou baayetaga Pita Kayongo ou yagondeze kubanza kugenda kurora. Bakasoma hamu ira. Yakorraaga omu kitongole ky'amaizi, naakoonyera omukeeto omukuru ow'ekitongole eki. Akagenda okumurorra omu ofiisi ye ha Kyakataano orwebagyo. Obu yahikireyo, baagwangana omu kifuba, baaramukyangana, baabaza, baasandaara, emirimo yayeba, baijuka ebyenyuma, bacika ebinyakuroho, baalengera n'eby'omubiro by'omumaiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Esaaha z'okwinuka zikahika Rweyamura akyaroho. Obu akaba naasa kugenda Kayongo amutanga namugira ati, \"Leka Atwije tugendere hamu\". Ategura ofiisi. Akaba aina ensimbi nke eza kaasi nka kikumi rundi bibiri, ezi baali basaswire kiro eki, habw'okwikara naabaza na munywani we, atagire mwanya noobukwakuba okwijuka okwitwara omu kabbenge kaabo oku zaahuru esaaha zitakahikire, nkooku yakoraga bwona. Nahabweki akarora ebbahaasa yaitamu, yahandiika eruguru yayo omuhendo gwazo n'omutwe gwazo, yagiboha. Akaba aina akaikaro ha yasigaga yayahura ekisumuruzo kye, agenda akitayo. Baturuka na munywani we bagenda. Bakaahukanira Nakivubo. Kayongo yakwata ogw'owaabu Nsambya, na Rweyamura yakwata bbaasi yamutembyatembya orwa Mengo, yasiga yamunaga haihi na Kampala Omukadde, yasirimuka naataaha omu Sosorosenta. Omutima gwe akasumi koona gukaba guli ha kiro kya nyenkya ekiro. Nugubara emigongo nk'enjoka, nuguteeekaniza ebi arasobora kubaza n'okukora kusemeza omurungi Abbooki. Ebiteekerezo nka binu; \"Nyenkya nikyo kiro\", kakuba ndemwa okwoleka Nyakazaana engonzi zange zoona kandi nkooku ndi musaija arukusobora kumuheera kimu ebi arukwetaaga ebisobora kumumara omu nsi, ndaaba ngurukirwe omugisa ogu ntalikwataniza bundi. Ningumya nti nangonza okukira boona, kakuba akaba atarukungonza akwikiriize ata bwango ati kwija kulya na nyowe eky'ekiro, hanyuma tukagenda omu sineema. Akusoboire kwekwasakwasa ati omutwe nugumuteera, rundi naagenda kumwokya isoke. Baitu boojo sente zinu ezi nyinaho omu nsahu ziraamara okumwoleka nkooku hati ntali nka buli obu twali hamu omu isomero? Kakuba ntungayo zindi nkongererezaaho tikyakuba kibi. Boojo nkuziihaha? Obwire obu bwaizire ekiro, Rweyamura yagenda omu kirabo Nakivubo okulya eky'ekiro, habwokuba omu Sosoro senta tibaacumbiraga abagoonyi, baabahaga oburaaro bwonka. Hakaba haroho ebbaara yonka habwa bo abaagonzaaga okwegurra ebyokunywa. Nakivubo hakaba haroho ebirabo bingi eby'ebyokulya, buli muntu yayegombozaaga nkooku arukusiima. Rweyamura akaba ayeboniire ekirabo ky'Omusiiri, eki baayetaga Zanzibar Hoteeri. Kyali kyecumi n'abaheereza baamwo b'amakune. Etaara z'amaani g'enkuba zikaba nizikiha oburungi n'okusemera obu zaaleetaga okuhweza kwazo nukuraba omu birahuli by'erangi. Obumeeza obukaba buroho engoye zaabwo ezirukwera nubwo bwabanzaaga okucundiriza omuntu. Mukama wa hoteeri akaba atairemu rediyo eyaikaraga neezina okusemeza abagenyi. Rweyamura ha yahikiireho abali bakaba bakeehere, nahabweki akaba aina omugisa okwegombooza akaikaro koona akaakasimire omu iriiro. Yakomaho okwikarra ha kameeza k'omukarugu ha rubaju. Yaragiriza ebi akaba naayenda okulya n'okunywa, atarukwanguhiriza n'obukwakuba okuhyabiriza. Omu Zanzibar Hoteeri, Rweyamura akamaramu esaaha yoona. Byona akaba aizire na Magazine ye, agitaire aho ha rubaju kunu naalya kunu naasoma mpora. Ha yaturukiire omu iriiro, esaaha zikaba zaahinguraho kake omu ibiri. Aheeru hakaba nihahweza nka nyamusana habw'etaara ez'amaani g'enkuba. Rweyamura abanza ayemerraaho kake, arora obulyo n'obumoso, hanyuma ateekereza ati, \"baitu omungoonyo oku hati ningenda okukora ki? Obwire bukyali buto, kandubate mpora mpora ngende omu maduuka amakooto Nakasero, ndole abatunzi nkooku bacookere ebibambo byabo, ndengesanize n'emihendo ya Nairobi\". Akwata omuhanda, arubata mpora mpora agenda kukora Abajungu eki beeta 'kugurra ebintu omu madirisa'. Ahingura ekizaaniro kya Nakivubo, ahika ha baasipaaka, aheta naatoma obumoso, arubata akaanya aroleriire enkiro ya Wandegeya, hanyuma acwanganiza aigukira omu ruguudo orukooto orubeeta Bbomborroodi. Atandikira aho ha batundira emigaati, haihi na Odyoni Sineema, ekicweka ekirumu amaduuka agarukukirra kimu oburungi omu Kampala yoona. Agenda naarora ebintu naayetwara mporampora, ebindi 'naagurra omumadirisa g'ebirahuli', naalengesaniza emihendo n'eya Nairobi, ha yamazire emyaka ebiri. Agenda ahikira kimu ha duuka ya Durepa. 'Omu kugura' kunu nuho yaboiniire ebintu ebimu ebirungi mali, ebi yateeberiize ati kakuba akomorraamu kimu akakitookera omuligirwa we Abbooki nyenkya, nikisobora okukanyisa engonzi ze hali uwe. Baitu kandi omu ndyanga ye obusimooni oburukumarra kimu bukaba butärumu, okugura ekyekiro ekirungi n'ebyokunywa oteho n'ekiikaro ekirungi omu sineema. Yatandika okuteekereza muno. Ahonaaho ekiteekerezo nubwo kyamurabiremu nk'omurabyo gw'enkuba kiti, \"Baitu torukwijuka ensimbi ziri omu ofiisi ya Kayongo? Ekisumuruzo ha akitairege oboinege, ebbahaasa ogirozire, kandi orwigi oboinege tasigirege yaruboha! Nooha araakubona?\" Baitu omurabyo ogu gutamugambire ngu 'ekiro haraaraho abalinzi. Gutamwijukye ngu 'Agobeza munywani we azimba enda. Gutamuhe ekiteekerezo ngu, 'Abaisiki abamu, omuntu bamugonza nkooku ali, kunu tikuli nkooku aina'. Nahabweki bambi Rweyamura yakwata omuhanda yarubata naajwambura, naagarra nambere abairege kara rwebagyo. Akasanga ekyombeko eki ekikooto ekikaba kirumu ofiisi ezindi nyingi kiteekere nk'etarumu omwoyo gw'omuntu omwomeezi. Ekyombeko kikaba kirumu enkuubo nyingi ezirukurabanganamu. Orubaju n'orubaju rw'enkuubo ezi, nuho hakaba hali enyigi ezirukutaahya omu ofiisi ezitali zimu. Rweyamura ataaha omu kyombeko, agenda naarubata obunkenke, ahika harukuubo orurukukubuka nirutoma omu ofiisi ya Pita ei akaba nakyaijuka kurungi, ayekuba obumoso aterekerra naataaha omu ofiisi ya Kayongo. Omutima gukaba gutandikire kuteera munoho okukira nkooku gukora bwona, obu akaba naagorra omukono okukwata ibona ly'orwigi. Omunda akaba naayekaguza ati, \"Boojo haizirege omuntu yaruboha?\" Baitu obu yarukwasireho yanyoora mpora rwakinguka, yayegarukamu ati. \"Nangwa.\" Yagaruka yayehuuma ati, \"Nsenyiirwe kiyaga.\" Yataaha omunda, orwingi yarugarraaho amaanyuma ge, nabwo mpora. Akyali ha bunkenke yarubata yagenda omu karugu nambere aboinege munywani we naata ekisumuruzo. Ahikaho; ata omukono enyuma ya kabada eyeekaba eroho, asanga haliyo akasumaali, ha kasumaali aho nuho hahanikirwe akasumuruzo. Akahanuurayo amizire omwoyo; aija akwatakwata naaserra akanyadeere kaakyo, nka kihimbaara oku akora. Akazoora, omukono ogumu gwikara nugukalinda kunu ogundi nuguleeta ekisumuruzo nugukitamu, anyoora, ahurra omunda kaabasuka kati pa! oyongera kwetebeza ati, \"Ekiyaga nikikyaseenya,\" baitu iraka erindi eri akaba atarukuhurra kurungir likaba nirigamba mpora liti, \"Eki otakaliire\". Rweyamura asikayo kabada bwegege erugayo, atayo omukono akwatakwata akahurra yagihikaho eri yoonyini ei aboinege Kayongo naatayo agiihayo, agyegeka ha meeza, aboha eryahurro, Hanyuma agiihaho agirorra omu nsahu ye ey'empale eya ha nyugunyu agitamu ipeesa aliboha. Akwata ekisumuruzo akigarra ha kasumaali kaakyo enyuma ya kabada omu karugu. Obu yamazire okukora eki yayemerra yahengeka omutwe gwe okuhuliriza, atakaimukize orugendo rw'okuturuka, yahurra hataliyo muhwe gwa muntu. Yaimukya orugendo rwe orwa kabiri okuturuka omu kyombeko. Akaba ali habunkenke akasumi koona, amatu ge gakangaraire okuhuliriza akarukucwa koona. Tahurraayo kantu. Ahika ha rwigi arukingura, arurabamu agaruka arugarraaho, arubata akaanya ak'okuruga omu ofiisi okuhika ha rukuubo orukooto. Baitu obu akaba naaheta ati obwekubo obu obwamwihaga omu ofiisi ya Kayongo okumuta omurukuubo oruk ooto, akeecura omulinzi w'ekiro, n'omulinzi w'ekiro na uwe yamwekanga. Omulinzi onu Rwambuya nkooku baamwetaga rundi ha murundi ogw'okubanza akaba agiire omu kibuga, rundi akaba ali omu nkuubo ezindi, rundi akaba agwijagiireho timmanyire baitu obu yayekangire Rweyamura yahababuka n'iraka likooto n'enkizi ati,' \"Niiwe oha?\" Rweyamura agira ati ci! Rwambuya agarukiramu haihi omurundi gwa kabiri ati, \"Niiwe oha?\" Rweyamura uwe agarukamu mpora asobiirwe ati, \"Niinyowe\". Rwambuya akanwa kamwakwamu omurro naagarukamu Rweyamura eki agambire ati, \"Niinyowe! Togira ibara? Nooserra ki hanu ekiro", "completion": "oli musuma?\" Rweyamura agarukamu bitarukwija ati. \"Nangwa tindi musuma iwe omboine nkwasire ki?\" Nyizire okurora Offii.....\" Rwambuya ayongerra kimu kubaliza haiguru atarukumwikiriza n'okumarayo ebye arukubaza, agira ati, \"Muntu ki ou oraboine naagenda kurora ofiisi omu itumbi ly'akahogo\" (kunu obu itumbi likaba litakahikire). Omulinzi atandika kwamirra mutaahi we ati,\" Rwahwire ----ee!\" Rweyamura obu yaboine byakamba, agonza okumutemberamu aturuke omu kumirizi kunu naita omuhanda. Omu kasumi ako, bombi bakahurra kuruga ha nsonda endi ey'ekyombeko, Rwahwire naayetebuka naija kunu naakaguza ati, \"Kiki? Kiki? Kiki Rwambuya? Nooha?\" Omu kiikaro ky'okugarukamu Rwambuya aihayo esirimbi agita ha munwa, esuliza. Rweyamura agira ati naakona, agema entomi y'amaani agyokya Rwambuya omu maiso, amukooba, enkongoteera y'omutwe agibanza ha simente, amutambuka acuncumuka naaturuka aheeru. Rwahwire na uwe owaakaba naija baitu naahwerereza, akahurra emirindi, omuntu nairuka naaturuka, agira ati, \"Nkuboine\" amukurata naamuhambya n'enduuru emuli ha munwa. Baitu Rweyamura okwiruka omu isomero akaba atakwegiire busa, Leero kaaswa kunu okuroho okujuna obwomeezi n'ibara lye! Atenterra n'enguudo naasirimuka. Acwanganiza agwa omu nguudo endi, ayongerra kimu kwiruka naayebinga ebiituru by'emiti ya ha nguudo rubaju. Baitu abantu b'omu Kampala bazira enduuru. Abalinzi b'ekiro boona omu kacweka ako, ekaba ebaimukize, kandi emirindi y'okwiruka ha nguudo za simente ekaba neebahabura nambere omuhiigo guli. Rweyamura ayongera kwiruka, egi enguudo ei akaba arumu agirugamu agwa omu nguudo endi, baitu kandi enu bambi ekaba eri kibumbuliko, etarukuturuka, ekaba eri hagati y'enkarra z'amaju, hampero yayó haliyo orukomera rw'ekisiika ky'amatafaali, ha mugoma gwakyo eruguru bakombekeramu ebibbalibbali by'ecupa, n'ebicwekacweka by'ebirahuli, nkooku Abahindi bakora okutanga abantu okubatemberra. Abarukumuhambya bakaba nibaija nibatoka. Akaba ategerwe embaju zoona. Okwongeraho eki, omu mwanya gw'entambu nk'amakumi asatu omu maiso ge akaleeba omulinzi ondi ow'ekiro na uwe aimukiibwe enduuru n'emirindi n'etoko, ayesimbire, ayetegere nk'ekitimba okumuzingiza. Obu akaba akyali ati, ekiteekekerezo ekindi kimurabamu nk'enkuba kiti \"Orwigi oru ha bumoso torukururora?\" Na uwe ayegarukamu nk'omurabyo ati, \"Iwe ego kwo.\" Ahindura entambu ze, airuka naarwebinga. Ozimanyire zinu enyigi ezinyakwikara ha bikomera by'amaju g'Abahindi. Ateekereza ati, \"Boojo ndaasanga rubohere nandi rutabohere!\" Agorra omukono n'ekihika kirumu enkizi, akwata ibona anyoora naasindika, rukinguka nurwesuusa ha pata zaarwo. Agira ati, \"Otyo....haraija kindi....\" Ekindi eki kibaka kitali hara. Akaba aigukiire omu Kizigati kya hakaanyuma k'eduuka, kunu nju y'okuraaramu ey'Omuhindi. Omu mwirima ahuumira ekipipa ky'ebisusu na faakalimba, kigwa kiteera obwogo hasimente, akitammbuka naahiija, omulinzi ahababuka. Omumaiso ge hakaba haliyo ekikomera ekindi. Agira ati, \"Leero hati nkoleki?\" Akaba ataina mwanya kuserra nambere orwigi orundi ruli; nabwo noobu yakuruboine akaba atarukugumya ati yakurusangire rutabohere nka ruli. Kyonka ekirungi hali uwe ebikomera bya hakaanyuma k'Abahindi tibikira kuraiha muno. Akaba naasobora kuguruka akaimukya emikono akakwata ha mugoma gwakyo. Habw'omugisa gwe rubaju rwa kunu bakaba batombekiiremu bicupa n'ebirahuli. Rweyamura ayetuuta, aguruka akwata hamugoma eruguru, ayesika aguruka agwa rubaju rwa kuli. Asangayo enguudo endi ateera ekiikoohe ati, \"Ehuu\" naateekereza ati, \"Kampaho abarukumpambya mbatiire amabega.\" Arubata nairukamu naamagamaga. Obu akaba naahika ati ha koona y'enguudo, abaserukali babiri abapoliisi akasanga baamera, bakaba bamweserekeriire hanyuma y'okuhurra epumpu egi yoona. Baamuhamba obwara. Obulemu hati bwatandika buhyaka n'abalinzi b'obusinge bw'abantu omu rubuga nk'oru, abakaba nibakora omulimo gwabo. Rweyamura akaba naarwanira okufa n'okukira habwokuba abantu b'omu Kampala bazira kuhurra ngu onu musuma, noobu okuba oli omu mikono ya Poliisi nibasobora okukutagurataagurraamu. Baitu ekikuru kya byona Rweyamura akaba narwanirra ekitiinisa ky'ibara lye, n'omulimo gwe n'obwomeezi bwe bwona obw'omumaiso. Akaba ali musigazi muto aina amaani, omubiri gwe gukaba gumanyiire ebisasaizi n'okukora muno okutajwaha bwango. Okuteera entomi oku yayegere nk'omużaano omu isomero, akakusanga kuli kw'omugaso omu kasumi nka kanu ak'okwerwanaho. Nyenkya Kyamukaaga akaba araganiize Nyakazaana we okumuliisa n'okumutwara omu sineema. Bakihurre bata! Ebintu ebi byona byayekoba hamu byamuha amaani agatali g'obutoosa okurwanisa abaserukale. Omunda ye abagira ati, \"Muunyesereekeriire mwankumba mwankwata, linda nu mbooleke aga nazairwe na go.\" Omuserukale omu amucwamu, owa kabiri obu akaba naasa okumuhamba obwara amuteera entomi n'amaani ge goona amunaga kuli; ow'okubanza obu akaba naasa okumugwera yamwesumba, yayongera okwiruka obutarora nyuma. Baitu noobu okuba oli musigazi w'amaani ota, akasumi kahika obu ojwaha okakondeza, amaguru gakateba, orwoya rukakuhwamu, omutima gukateera obutaikya gukasa oguraakuleetwa omukanwa. Rweyamura akaba ali haihi okuhika haihi n'akasumi ako ha yahikiire hakoona endi ey'oruguudo. Yayongera okwiruka yagikuba. Omumaiso ge ha rubaju rwa kuli orw'oruguudo yaleebayo motoka eyemeriire muhanda rubaju, etunuuliire ha arukuruga, agangaijuka naagyeyuna n'amaani amake ago aga akaba asigaizeemu. Akwata orwigi rwayo naahiija. Kiro eki kyonka akaba akwasire ha nyigi emirundi ebiri aina okugurukyagurukya niimugirra amakune niimutaahya boojo na rumu orwa motoka ruraamukunira rumutahye, omu kasumi aka arukwetaagiramu ati obwirukiro na h'okwebinga? Anyoora omukono gw'orwigi rwa matokoa n'ekihika n'amasiko abona rwamwekingurra na \"Kaije\". Agitaaha arukinga aikarra omu ntebe ya dereeva. Akwata ha kooma akaakya motoka erema kufeekya, ayongera okukasindika omurundi gwa kabiri, kunu ekigere akitaire ha ndeesi y'omurro. Na kuteezaayo. Akaba naikya naahiija muno nk'anyakuraaliire okwikya limu akamara. Obu yaimukize amaiso akaleeba omuserukale arukumuhambya naaheta koona naamwizira, gwamucwera maingi. Omunda ye yayeganyira ati \"Leero nkabweza ira nkatabura nyingi hati ekyange kihoire! Baitu obu akaba ali omu kuhiija oku kwona, ekifuba nikyehaga nikyehagurra, entuyo neemwiturruuka nk'amaizi ahoire amasiko nk'arukwiha enjara omu banyinazaara akahurra iraka ly'omukazi erirukuheheera nirisisana oti rundi akaba aralihuliireho niriruga omu ntebe y'enyuma eya motoka nirigamba liti,\"Baitu tohindura ekisumuruzo eki!\" Omu nkizi n'ensazi yoona, Rweyamura akaba ayeberwe ngu kwija kwakya motoka obanza kunyoora ekisumuruzo nukwo osindika akooma k'okugyakya. Ahonaaho atarukufaayo kumanya anyakumuhaire amagezi n'ebindi byona ahindura ekisumuruzo ekikaba kimuli omumaiso omu kiikaro kyakyo, asindika akooma injiini eyorra. Ataho etaara ahanga giya, atenterra naarabaho omupoliisi arukumuhambya, enkufiira agikwasire omungaro, orusaya rumulebiire. Bakaba baagendaho omwanya, omuserukale bamusigire enyuma hara iraka erirukuheheera omu ntebe y'enyuma lyongera okugamba liti, \"Nyikaire ndindiriize isenyowe. Iseenyowe mufumu, bamwetiire omurwaire. Nyizire na uwe, baitu nyowe nasigara omu motoka. Obu otaahire omu motoka tiinyina ekingambire, habwokuba nyikaire nyina ekihika ky'okumanya eki orukwija kukora.\" Rweyamura hati akaba amazire okumanya ati abarukumuhambya abasigire hara, yatwara motoka mpora mpora naahuliiriza orubazo orurukumuruga enyuma. Iraka likaba nirimusisanira eri amanyire kurungi, baitu atarukulikwataniza. Omukazi omuntebe y'enyuma na uwe akaba naasisanira kimu nk'arukumanya omusaija ogu anyakutaahire omu motoka ya ise baitu atarukugumiza kimu obu araaba naaroota rundi naarora. Rweyamura agendaho omumaiso kake, ahika ha muhanda rubaju aharungi, ayemereza maguru ana, enyakumwihire omu maino g'entale. Akubuka okubaza n'omukazi anyakumusahwire omu runyota.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamwetegeriize, Rweyamura akacwekwa enkizi ei akaba atakacwekwaga omu bwomeezi bwe bwona, habwokuba omwisiki ou akaba atunurraine na uwe omu kairimairima k'omunda ya motoka, akaba atali ondi n'ondi, baitu ni Nyakazaana omurungi we! Kandi hati enkizi, ensoni obutiini n'etuutu byakiraho ebya kara. Akasiswa oti rundi airukiire enjura omu rufunjo. Nyakazaana na uwe owaakaba amazire emyaka ebiri yoona atakabonaga Rweyamura, nahabweki atananyire biro binu nkooku ajwara, obu yayetegeriize ngu omusaija anyakuli ha siteeringi ya motoka ya ise, ou abaserukale baizire nibahambya tali ondi n'ondi, baitu ni Rweyamura enganjani ye, byamuteera ibumbakanwa eri akaba atakaitiranaga omu bwomeezi bwe bwona. Abanywani banu bombi obu baamazire kuhuna okumara akaanya, buli omu atarukumanya ebirukurabanganamu omu mutima gwa mutaahi we; nubwo Rweyamura yabalize n'iraka lye niritukumiramu kake ati, \"Abbooki omanyire okubinga motoka? Nyakazaana na uwe agarukamu n'iraka lye nirisisana nk'eryazindaara ati, \"Ntaaha niinyega baitu tinkamanyire kutwara motoka ekiinyumaanyuma.\" Rweyamura amugarukamu ati, \"Boojo kakuba ngikuhindurra, noosobora kugigarraayo noolindirra omufumu?\" Nyakazaana agarukamu ati, \"Ninsobora okulengaho.\" Hanyuma nubwo amukaguza ati, \"Kandi iwe obu hati ndaakusigaha ekiro kinu? Ija tugende hamu Omufumu araakutwara ha orukuraara\" Rweyamura akaba ataina mwoyo gw'okugaruka nambere baarugire, naatiina kusanga omufumu yaija naaserra motoka ye n'omuhara, n'okusobora kusoborra okuraakurataho ahonaho, nahabweki ayegumya ahakana naagamba ati, \"Abbooki oku tindukwija okugarukayo, ndaagenda nyenka n'ebigere ha ndukuraara. Ka ngikuhindurre ngiroze ha twaruga.\" Akubuka, anyoora ekisumuruzo asindika akooma k'okwakya eyaka, ataho etaara, agihindura agiroza ha agiihirege. Akingura orwigi rwe aturuka. Akingurra Nyakazaana atunuliire ha rubaju na Nyakazaana na uwe aturuka atarukwikiriza amaiso ge okwitiraitirana n'age. Ahingura aikarra omu kiikaro ky'omubingi. Rweyamura amukingira. Ayeehikaaniza kurungi ha siteeringi, agitamu giya agisimbura neegurukamu nk'abeega boona, kunu Rweyamura amutunuuliire bwisobwiso. Agenda mporampora okuhikya obu yahweriireyo. Rwenyamura asigara omu kairima aheeru n'omunda. Atandika okusosooza omuhanda gwe mpora, omutima gumulemiire, okugaruka omu ngoonyo ye. Arubata naayetantara ebyererezi by'etaara, n'enkiro zoona nambere basobora okumumanyirra. Agira omugisa ataaha omu sosoro senta hatabaireho anyakumukagwize noobukwakuba okumwemereza. Baitu obu yahikire omu kisiika kye, yasika ebikingyo yabigarraaho, yataho etaara kake yayerora omu ndolerwamu, yagaruka yazizimya ahonaaho, yaikarra ha kitabu kye. Obu omuhito gwe nubwo gwasisaine ogurukutandika buhyaka. Yayekaguza ati, \"Leero nyowe nkatangana ki?\" Kandi akaba nahikya okwekaguza kwo ati. Omu mwanya gw'esaaha nka ibiri zonka akaba ayeretiire abanyanzigwa aba akaba atakatungaga omu bwomeezi bwe bwona. Okubanza omulinzi Rwambuya ou yasigire yaiha amaino, enkongotera yagibanza hansi, hati asobora kuba ali omu irwarro ogu tarukumugondeza okwomeera. Oyongereho omuserukale wa Poliisi, ali omu yunifoomu ya Gavumente omucwi w'ebirango kumuteera akamuta hansi rundi hati ou barukubuya ebizigira byamaiso naamugondeza okuba omu nkomo, naakozesebwa n'amaani ajwaire bwarabwankoko. Kayongo munywani we ou arasanga nyenkya sente z'abandi zoona zigenzire, hanyuma bazimupaatiikeho okwireha, atunge n'ibara libi ery'okuraaza ensimbi z'abandi omu ofiisi kunu ebbenge eroho, ogu na uwe naamukyena noobu araaba atakamanyire ngu nuwe. Omufumu ou motoka ye yatwaire, tarukusobora kumuteekerezaaho kurungi. Deeru ihangamura omuligirwa we Nyakazaana, ogu na uwe akaba amwebingireho. Kandi hamu n'ebi hakaba hataroho businge hagati ye n'omutima gwe, oti rundi omutima tiguli kicweka ky'omubiri gwe. Baitu obundi yayegumyaga ayegambira ati \"Kasita nkaba ntarukwiba kwetungisa, nkaba ningenderra okutungira ondi okusemererwa\". Baitu eki nabwo tikyamumaraga. Yatandika okuteekereza ati nibasobora okuranga omu mpapura rundi na ha rediyo omuntu anyakuhutaizeege Omupoliisi na Rwambuya nkooku arukusisana nibaihirra ha kusoborra kw'abantu abo bombi, omuntu naasobora kundangayo. Nkole ki nyowe hati, haakire kakuba ntarazairwe! Omutima habw'okumusarra muno omunda, aikaliire ha kitabu kye omu mwirima ekiro akateekereza habintu bisatu ebi arukusobora kugenda hamuguha, naami ako. Ekimu naasobora kugenda ha muguha, naayehanika naayeita, naaculeeza ebintu byona abarukusigara nibagamba nibagamba baitu naaba ayemazireho ensoni n'okusaalirwa okwainakwo. Ekya kabiri naasobora kugenda naayeranga hali Baapoliisi naabagambira byona. Naayemera ensoni n'enkomo n'okufeerwa omulimo gwe na", "completion": "byona. Ekyakasatu naasobora kugenda hali omuntu wa Ruhanga omukuru w'eby'ediini naamwaturra byona. Hanu yaijuka ngu babarahiza okutaatura ensita z'omuntu weena anyakugenda hali bo okweijukya. Yaijuka kandi ebigambo ebi basoma Omu Kereziya ngu, \"Omusiisi obu azira akaleka ebikorwa ebibi----- alijuna obwomeezi bwe.\" Hanu yahurra omutima gwe gwaikyaho kake. Yateera akabbiriiti yarora ha saaha, yasanga ziri munaana. Yagira ati, \"Obwire bukyali hara.\" Yayekiika ha kitabu eruguru acwiremu kugenda hali Omukuru. Atalinde obwire kukyera kimu, akaba naataaga okugambiraho omuntu obujune bwe kitali eki bukaba nibwija kumunagirra nibumwita. Nahabweki obu bukaba nibutaabataabana buti uwe naaturuka. Kampala akaba agimanyire, nahabweki atatunge bulemeezi kuhika ha akaba naayenda. Yayeranga. Omukuru obu yamuboine yamanya ati, \"Anyakuraire kubi omumanyirra amazinduka.\" Yamutwara omu kisiika ky'ensita. Bali bonka babiri Rweyamura yayesumurra. Omukuru ahuliriize n'embabazi n'okuganyira. Obu yamazire, Omukuru yamugambira ati, \"Mwana wange hati omazire kwaturra nyowe, hati leka tuteeze amaju ogambire Isitwe.\" Baateeza amaju. Okusaba Rweyamura oku yasabire kiro eki akaba atakakusabaga. Obu yaimukire arugire ha maju ge, omutumba gwe gukaba nugwanguhirraaho n'omutima gwe gutarukumusarra muno. Baitu egi teri mpero. Omukuru akaikarra na uwe omu kasiika ako yamuhanurra ebi esemeriire okukora. Bikaba bitarukurahuka. Okubanza, akamuhanurra ati agende arole Nyakazaana amugambire byona. Akaba naatekereza ati nikisoboka kuba ngu Nyakazana ebigambo ebi tabigambiirege ise kandi talibimugambira, yamuha amagezi amwesige. Ekya kabiri yamuhanurra okugenda hali Pita Kayongo kumugarurra sente ezi, Rweyamura ezi akaba akyaina omu nsahu y'empale ye eya ha nyugunyu. Omukuru yamugumya ati, \"Nkooku ali munywani waawe naasobora kukuserekera naatakunaga aheeru. Na uwe mwesige.\" Omukuru obu yamazire okubaza ebi, bombi baaculeera okumara akacu. Rweyamura akaba naateekereza ati, Omukuru ainayo kindi eki araayongerayo. Obu yaboine kitaizire, nubwo yakagwize ati, \"Kandi taata abapoliisi mbakoleki?\" Omukuru yabanza yaikaraho kake naateekereza, hanyuma yamugarukamu ati, \"Abapoliisi baleke bakole omulimo gwabo. Obu baraakuserra bakakuzoora obaaturre byona, obu batalikuzoora, kiriruga hali iwe ira eki olikora.\" Rweyamura yaimuka yasiima, yaraga. Omukuru na uwe yaimuka yamukingurra orwigi yamuraga ati, \"Irooko ogende... .. Akwebembere.... Akwebembererege. Nyowe nkasiga Rweyamura naaturuka naakwata ogwe naanye ninkwata ogwange. Ebyamufiireho ebindi ntabimanye. Baitu ngoza kuteekereza nti ataleme okworobya n'okusingura engonzi z'omu mutima gw'omwana mugenzi we ou yagonzaaga ati. Kakonko Nyamugona Kakonko n'omukazi Majege, baabyamaga kitabu kimu. Kakonko akaba ali munyeete, kandi mugufu nk'enkonera, akulize amasurubbu ha munwa, acwekere oruhara ha mutwe. Omulimo gwe omukuru omu ihanga, gwali kwombeka n'amatafaali. Majege mukazi we Ihunde akaba ali w'okusemererwa nk'entaahi kandi w'okusandaara nk'entuuha hali abataahi aba haihi. na hali abamanyi ab'aheeru, busaho ayaakugizire obulyo okugamba ati, Majege asobora okwangana, rundi Kakonko okumwebiriikirra. Baitu Abagahya nkooku bagamba, \"Eby'omunju bimanywa embeba.\" Kakonko omunyeete omwombeki, obu yaimukaga ajwahire okukora bakamwihurra ebyokulya akalya, akaiguta akatemba kubyama, orusaya akata omu kaganja, ahonaaho atandika okugona. Amasurubbu ha munwa gwe eruguru, geetuuta gagaruka geegarra. Enju yoona omu kizima ogira oti rundi manyeki barungi harumu arukuteera ikondere! Majege omuhumakati bambi, hanyuma ya talitali y'eby'eka, yalindirraaga oturo twe ekiro, oturo muhuumuza enjwahi, oturo mugarra ncuro. Baitu bambi atugwijagirre nkaha omurungi! Kunu musaija we naahiriita naahiira enyindo obuzina, Ayasamwire akanwa nk'empyo. Baitu Majege omu makune n'engonzi, ebi akaba aina hali iba, akaijuka eby'omu isomero ira, abaana ebi baakoraga omu bbodingi, hali bagenzi baabo abanyeete abaaraaraga nibagona. Nkooku baasoobyayoga omukono mpora omwana, bamumiga enyindo n'ekyarugamuga omwana ahababuka, ahindukira kuli aculeera. Omubazi ogu, Majege akalengaho okugujumburra iba. Baitu obu gwalemaga okutamba, Majege omu makune amaingi, yasoromaga omubazi ogundi. Omubazi ogundi ogu gwali, okusindikaho iba n'enkokera naasisa nk'arukugamba ati 'Gira mpora tugwijagire Atwoki na Mahiiha ya hanu tehurra etaija okutusahura omu nju. Baitu okusindikaho kake n'enkokera eya Majege omunyiginya Omusaigi nakwo obu kwalemaga okutamba, Majege yagiraga obundi ati, \"Leka mmusindikeho muno rundi ikondere lyakuculeera.\" Baitu abantu nkooku bagamba 'Emiiguto hasemera inganaingaine!'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Habwokuba ebijumburro bya Majege hali iba arukugonzebwa Kakonko bikamuleetera okubiihirwa kukooto okwarugirwemu Kakonko omunyeete okwebiriikirra Majege we enganzi hali isezaara Rufundamu Omusaigi omuka ye ey'ekyaro Busaiga. Naayoleka isezaara asaliirwe. ati, \"Majege omukazi wampaire tampa businge kuhuumura. Obu mba nata orusaya hansi, atandika kummiga enyindo. Obu mba nasa okutwalirirwa, ansimba enkokera omu mbaju! Ngarurra ebintu byange otwale omwana waawe.\" Rufundamu omuzaire w'abaana yahindukira Majege asaaliirwe. Yamusimba ekikaguzo nagamba ati, \"Majege mwana wange.\" Mugenzi waawe omwenza ki?\" Majege omutezi nk'abenda yagarukamu nk'atarukwenda. ati \"Ebigambo nkaba mbikabiizeeyo, leka hati mbite aheeru. Eky'okuraara muro nkabona kingi, habw'okugona kw'Atwoki. Obu araaba atarukuunyenda, Araali muhe ebintu bye agende. Nyowe kansigale hanu mbyame, ntarukusisiimurwa entogoro za Boopi. ntarukuhababurwa amakondere g'Atwoki!\" Rurondooka Omusaija onu Rurondooka ou orukwija okusomaho akaba ali musaija agumiire eka, araihire, nairagura omubiri, aine ekiimironko n'omutwe gw'akabengo ogukaba gutandikire okucweka oruhara, amaino g'obutaagi, n'enyindo y'omujuba. Omu kutwarra hamu, akaba ali murungi w'okusemererwa kandi w'amakune. Rurondooka akaba aswire aine n'abaana bataano Mukazi we Asita Kyaligonza akaba alindiire haihi, kijumba ky'Omwitirakati. Akaba ali mukozi ayagonzaaga eka ye n'abaana be. Baikaraga omu rubuga orukuru orwa Gulu omu nsi y'Abacooli. Rurondooka yagonzaaga muno okunywa amaarwa, baitu omutwe gwe gutarukusobora okugalema. Yakoraga omu kitongole kya Piida. Habw'okunywa kwe oku okwingi, omwezi ha gwahwerahoga omusaara gwe yabaga agucwire amatu, gusigaire guli kipumpu okuhikya akasumi obu kaahikire ab'omuka obu baalemerwe okutunga akasura k'okurunga omukubi n'akasukaali k'okunuliisiriza aka caai. Omukazi enkinzo tiyamuhwaga omu ngaro, okuteera ebikoba n'okwigarra waihuru. Akasabbuuni k'okunaaba kaabaga k'okujumira omukago. Ez'okuheererra abaana n'okubagurra yunifoomu zaabeera kimu z'empambiiro. Kyaligonza yalemesebwa nkooku araarolerra eka n'abaana. Rurondooka ibara lye lyonyini likaba liri Jeemusi Itungo, erya Rurondooka bakalimurukirra habw'omulingo ogu yarubatiramuga obu yabaga amazire okugeeseesera. N'omukazi na uwe bambi bakaba nibamwetera ekirukirro kya iba, bati muka Rurondooka. Tikyamusemezaaga. Asita Kyaligonza obu yaboine hookwiha akantu hoona halemere yagira ati \"Kanyecwere amagezi nkonyere abaana bange\". Yatandika okusuubura n'okuhiisa amaarwa, habwokuba akasanga ngu nikyo kintu ekirukukira okuleeta sente nyingi ahonaaho. Baitu obulemeezi obu yatangaine nubwo bunu, ha kiro eki gaahyeramuga, Rurondooka yagendaga araaliza banywani be boona agabateekera banywa bagondora nk'abarukusemeza kwo obugenyi bwa munywani waabo. Kandi tiyagarukiraga aho honka, habwokuba obwire obu bwakyaga nyenkya, obusente bwona omukazi obu yabaga atunziremu abumwihisaayo n'okumukanga n'okucoomera nukwo agende nabwo abunywe obu arainuka. \"Baitu amagezi tigaba g'omu,\" embuzi neegambira engo. Kyaligonza obu yaboine byaba biti, yacwa amagezi yatandika okuhiisizaaga amaarwa ge omu bataahi abakaba beetegeriize obulemeezi bwe obw'okuliisa, okujweka n'okuheererra abaana. Baitu nabwo akasente koona aka yakatundaga obu kaasigarahoga akagira ha akaserekere, obu yaijaga akaserekurraayo agenda akanywa. Abasaija abarukukira obwingi bamanyire okuteebereza kurungi nambere abakazi bakira okusereka ebyabo. \"Akwirukya nuwe akuha amagezi,\" aba ira nkooku bagamba. Kyaligonza obu yaboine ebi byona bimulemeseze, yatandika okuteekereza muno akaikaro akandi aka asobora okwahuramuga obusimooni bwe obu, obu akaba naasonda. Ahonaaho ekiteekerezo kyamwijamu nikiteera nk'omuyaga nikiiruka nk'akairiringwa, baitu yakikwata n'amaani yakigumya yagonza okukirengaho arole. Rurondooka akaba aine ekintu kimu eki yagonzaaga muno, kandi ekitaramurugahoga noobu yabaga atamiire ata, noobu yabaga akondiize nkaki. Niyo enkufiira ye enkooto erukusisana nk'eza Baadiisi baajwaraga ira baitaireho n'ekyapa ky'entuuha. Enkufiira enu ekaba ekozerwe n'amagezi, ina omwaya omurusu rwayo n'ogundi omu mbaju zaayo. Kyaligonza yateekereza ati, \"Ekiikaro ekirukukira oburungi n'obusinge okuserekamu ensimbi zange, iba nyowe nukwo akaleka kuziinyibaho n'okuzinyihisaayo, nukwo kwita ha mutwe gwe. Ekiikaro kinu busaho n'omu asobora okukyekenga noobukwakuba okukiteekerezaaho.\" Nahabweki, Kyaligonza eki yakozere nukwo kumalirra okuserekaga siringi ze zoona omunda y'enkufiira ya iba nukwo kugamba ha mutwe gwa iba Rurondooka, hanyuma y'okwihingisa akaita omunsimbi ez'empapura. Omwami we obu yagarukaga ekiro naarondooka ataine agabaza n'ageemerra, esapeeho akagyeiha ha mutwe naataratara akagihanika ha musumaali gwayo ekeesimba nk'ekyapa ky'abateezi ba mairo, akatemba omu kitabu kubyama, enyindo akaihiira obuzina, akatandika okugona, atakyamanya ebirukufa aheeru, Kyaligonza asoobooka mpora ahanuurayo enkufiira agitwara omu kisiika ekindi, acumika akatadooba, asuukura omu bisweko by'omunda y'esapeeho abbwekayo obuguuda bwe. Abaziira aburanganiza kurungi, agigarra ha musumali gwayo etungeera. Agarukayo abyama. Kyaligonza obu yabonaga nooti ez'itaanoitaano n'ez'ikumiikumi zaakanya, aziihayo azihingisamu eza abiriabiri. Ez'abiriabiri na zo obu zaahikaga omu kikumi, ezisereekurrayo azihingisaamu eza kikumikikumi nukwo haleke kuzooka ikuuma lyona rundi okulemeera okutali kw'obutoosa, baitu ebbenge ye ikale nkooku yakahangirwe. Omuzaano gunu gukaba gutandikire kunurra muno omukyara Rurondooka. Yaguzaanaga limu rundi kabiri buli sabbiiti. Akasumi obu kaahikaga kugurra abaana engoye rundi kubaheererra fiizi, hati ebikaba bifookiire kimu gabu ye, agenda omu bbenge ye ha mutwe gwa iba, asereekurrayo ezi arukwetaaga amara amabanja ge, agura ebi arukwenda, hataroho n'omu akengere ha aihire sente. Obumu habw'okuburabuza obusinde, rundi obu yabonaga iba amutaireho muno amaani, yagiraga sente nke ziti aiserekanambere zisobora okuzooka bwango, iba aigwaho agenda asemeriirwe nk'anyakutwaire eky'omuhendo ntamanya airukire na byoyanswa enswa zoonyini zimuli ha mutwe. Ha kiro kimu, Rurondooka akagaruka omuka atabire, amabanja gakaba gamuhinguraine n'ensimbi z'okunywa akaba atainazo omu nsaho. Akagaruka omuka karaho okukira bwona. Akaija naaboya, naaserra akaiho ha aratandikira obulemu oburamutungisa sente omunsaho, akagarukayo. Habwa Rurondooka okutaahaga obwire buhoireyo buli kiro buli kiro, omukazi akaba amanyiire okwihura ebyokulya bye akabifundikira kurungi, akabimuteera ha meeza ha rubaju nka hali. Obu yagonzaaga okulya alya, obu ataarasiimaga aleka. Leero kiro kinu obu yaizire yafundukuraho esahaani, yabikwataho yasanga bihozire. Yaboigorra omukazi ati; \"Binu ocumbire byokulya ki? Buhoro nk'obuhoro buli! Mukazi iwe kokangaya ira tomanya oku mba baro? Abaana abo booha? Eka enu egira nyineeka ondi? Habwaki buli kiro buli kiro ondiisaaga obuhoro? Mpa sente ezi otunzire hati ngende omu hooteeri nyeserurre ebyokulya ebirukutagata ndye.\" Kyaligonza: \" Nyowe tiinyina....................\" Kyaligonza obu akaba atakamazireyo eki erukugamba, yamucwamu bwangu naahagukira haiguru ati, \"Sente oinazo. Bakangambira ngu hati amaarwa ohiisiza omwa Nyangoma n'omwa Kaiti, kandi byona nooha yakuhaire orusa okuhiisizaaga oku amaarwa?\" Kyaligonza na uwe abaza kunu na iba naaleeta ati, \"Nkugambiire nti hati", "completion": "tiinyina sente, ezi nyikaire nyinaho nizo ngulizeemu sukaali n'ebyokulya by'abaana.\" Rurondooka aguniriza ati, \"Kandi ezaasigaraho waitaha? Omu bwato bw'amaarwa bwona nihasobora kurugamu siringi ezi zonka? Obu oraaba noogonza obusinge, leeta sente hati hati. Amahembe galiira ha nte.\" Kyaligonza na uwe akayukire amugarukamu ati, \"Hati orusoma runu rwakaba kutandika, orasaswire fiizi z'abaana nandi orabaguliire engoye z'okujwara? Iwe obu obona nibagenda nibasoma nibajwara nibalya, ogira ebi byona birugaha? Bitoonya kuruga omu iguru nk'emaanu? Ngira biruga omu kwehaahatira n'okufaabbiina kwange. Ninsisana oti rundi tingira musaija, n'abaana oti rundi tibagira isebo. Iwe ezaawe okora zoona oitaha?\" Iba Rurondooka amugarukamu ati, \"Tikiri kyawe iwe omukazi okunkaguza sente zange ha nzita. Nyowe mmanyire nkooku ntegekera eka yange. Iwe nooragirwa okuunyoleka mbere ota sente zoona ezi oiha omu maarwa n'omukisura.\" Kyaligonza amugarukamu ati, \"Ziheererra abaana baawe zibajweka, zibaliisa.\" Rurondooka naayeyongera okubaliza haiguru n'obusobozi agira ati: \"Nyowe ninkusaba ezisigaraho, nizo ndukwenda hati hati bunu kiro kinu.\" Abatobato omu bitabu bakaba batandikire okukangarra n'okwimukya emitwe n'obutiini nibagira bati, \"Leero aiziire kara kiro kinu Isiitwe!\" Omulingo Rurondooka ogu akaba alumu kiro eki gukaba nigusisana nk'ogw'omuntu owaakaba ataine kwo kantu omu nsahu, kandi ekya kabiri nikisisana ngu, omu kasumi kanu amaarwa gakaba gamusweriire kimu obu ataagatayoga ayesanga atarukusobora okuteekaana. Habwokuba nukwo kiba kiti abantu obu bahinguraniza etamiiro okumara omwanya mukooto. Nukwo nu maau wange ntakwikaizeeho, Jeemusi na Asita obu bakaba bali omu nkungani enu, ekiniga kya Rurondooka kyaswakirirra kimu, yakwata omukyara we Kyaligonza yamusika yamuhuumiza ekisiika yabanzaaho obuso. Obu akaba atakabuurwire, yamukakamu oruhi omukazi yakunga abaana boona omu nju baayekanga, ab'obwisiki baatandika okurra. Rurondooka ateera amurabaho ahwera omu kisiika ha kaifo, atandika okutindura ebintu byona naaserra sente ezi araanywa kiro eki. Hanyuma y'okwanjalika ebintu, yagwaho orupapura rumu rwa siringi ikumi omukazi oru akaba ahamiize nambere yayetaga hara, nuho omu kisago kye omunda omu pamba. Rurondooka arugayo n'obusinguzi arukwasire omu ngaro naarwolekereza omukazi ati, Nambere enju yabo ekaba eri hakaba hatali hara okuruga ha Poosita, kyali nk'ekicweka kya mairo kyonka. Asita obu yagenzireho omwanya muke, ebintu yasiga yabisereka ha muhanda rubaju habwokuba bikaba nibiremeera muno. Yarubata naahyabiriza, naagenda kake naarora enyuma habw'obutiini okuhikya obu yahikire ha Poosita. Yataaha omu kasiika K'esimu, yaterra aba takisi, yabeeta okwija okumusanga ha Poosita. Akaija kubona izire takisi neeyemerra ha Poosita. Yagiirirra yagambira dereeva ati; \"Niinyowe nkwesere ningonza ontwale Patiko, baitu ebintu byange biri omu maiso aho, ndakuragirra oyemerre.\" Nandi omubingi wa takisi ati: \"Ikarra tugende.\" Yaikarra ha ntebe enyuma akangaraire, amaiso gamuli omu idirisa aheeru omusaija taikara kumuhinguza ebintu bye omu mwirima. Yamwemereza obu baahikireho, Kyaligonza yaruga omu motoka, dereeva akaija okubona omukazi naiha emigugu ebiri omu kisaka nagireeta, yaturuka aheeru yamukoonyera baagita hakaanyuma ka motoka. Dereeva yakenga ati haroho ekisobere hali omukazi ogu kyonka tiyakaguza. Baitu yamugira ati; \"Mukyara noomanya nkooku Patiko kiri mairo nk'amakumi abiri okuruga hanu kandi nkooku kisobora okukutwaraho siringi nk'amakumi ana?\" Kyaligonza yagarukamu naikiriza ati, \"Ego ninkimanya kurungi, tugende oleke kutiina niinyija okukusasura.\" Kyaligonza akamanya omunda ye ati, \"Kasita ningenda owaitu noobu iraaba itahikire ab'owaitu baliyo.\" Dereeva motoka yagiha omurro, yacumika etaara yahweza kurungi. Oruguudo kuruga Gulu kuhika Patiko rukaba ruli rurungi, rutereekeriire rutarumu na busozi, kandi obwire habw'okuba bw'ekiro ha kaba hataroho motoka nyingi omu muhanda, nahabweki batasiimbye batahikire ha nkubuko y'owaabu Asita, Patiko. Yamutaahya omuka ya ise na nyina n'abaabu ha yazairwe. Rurondooka obu yagarukire omuka omu itumbi akaija naayeta kunu naahaaka omukyara we, naagonza okugarra obusinge n'okumwebesa ebibairehoga kara. Baitu atahurreyo iraka erirukumugarukamu. Obu yahikire omu kisiika ky'omuhara omukuru yamusisiimura yamukaguza ati: \"Nyina inywe araha?\" Omwana yamugarukamu ati, \"Agenzere Abohere ebintu bye byona yagenda.\" Rurondooka atagarukemu, akahuliiriza ebigambo by'omuhara ahunire, hanyuma yakubuka yagaruka omu kisiika ky'omukyara we. Obu yayeyongiire okurora n'obwegendereza, akasanga kwo engoye ze zoona zitarumu. Ekindi akarora ekisiika kyona nikisisana nk'ekinyakutindwirwe abasuma, ebintu byona bigangalikirwe kunu na kuli. Rurondooka akaba atakyaijuka ngu eki nuwe akikozerege kara kiro eki, obu akaba naaserra sente z'okumugarraayo okunywa. Obu yazoire ngu suutukeesi y'omukyara we na yo ekaba etali omu kiikaro kyayo yagumya ati, \"Asita eki agambirege akikozire kwo\" Yaikarra ha mugoma gw'ekitabu atuntwiire, amaarwa gaasisa agarukumuhwaho. Yayekaguza ati, \"Boojo asobora kuba agiiraha omu bwire obu obw'ekiro?\" Baitu yayegumya ati; \"Tagiire hara, nyenkya araagaruka. Hanyuma yatemba ekitabu kye yayesweka yabyama. Asita onu omukazi ayazookaga kurungi, kandi nyinabwenge mali ayagonzaaga abaana be na iba, noobu iba araaba akaba aina obuceke obu, ataikirize Rurondooka kugwijagira obu yatembere omukitabu. Rurondooka na uwe yagonzaaga muno mukazi we kandi naamutamu ekitiinisa; baitu kandi haruguru ebi yamukoraga tibyayolekaga ngu naamugonza kwo. Omu mutima gwe haimukamu obulemu bw'amaani, omuntu okukora kubi ou orukugonza kandi ou orukutamu ekitiinisa. Nyenkya Rurondooka akaimuka kara. Obu akaba atakagenzire omu ofiisi, yabanza yayerabya omu bataahi okutata rundi Asita taikara kuba nuho agenzerege. Baitu hoona obwokurorraho obu yarozire bukaba nubwoleka ngu tagiireyo. Yagaruka omuka abaana batakagenzire omu masomero okusoma. Baamwizira omu omu nibamusaba sente z'okuhayo habw'ekyanyamusana omu isomero. Obusente obukaba busigaireho ekiro yabwekokoora yabubaha. Abaana baagenda omu isomero. Omunyoro Rurondooka yasigara naaboha enju ataine w'okusigaho. Omu Piida nambere yakorraaga, bagenzi be bakazoora ahonaaho ngu haroho ekinyakusobere hali Rurondooka waabo ow'obutoosa ou bamanyiire ow'okusemererwa n'okusandaara. Abamu bamukaguza bati, \"Jeemusi obaireki leero! Oli kubi?\" Baitu yabagarukamuga naayegumya haruguru ati ali kurungi. Baitu omu mutima akaba aina ensoni haw'okwijuka ebigambo ebi agambirege ekiro naakungana n'omukazi n'abaana nibahurra, habw'okuteera omukazi n'okumucundubuura kumuhuumiza ekisiika, n'okugenda omu kisiika kye akatindura ati ebintu bye. Omu kasumi ako, Rurondooka akaba akengere ngu Kaligonza agenzere kwo owaabu. Yahurraaga aine ensoni okuteekereza nkooku asobora okugenda omu maiso ga Isezaara okutongana n'omukazi. Ebi byona bikaba bireesere okuhinduka ha nyikara ey'obutoosa eya Rurondooka, bataahi be aba akora na bo obutoosa ei baayetegeriize ahonaaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu ihangwe Rurondooka yagaruka omuka, kunu tiyakikoraga obutoosa. Akagenda okurora ebintu nkooku bikaba biri omu kasumi ako rundi manyeki taikara kusanga n'omukazi yagaruka; baitu akasanga eka yoona eculiire, efukire nkooku yagisigire nyenkya. Musana ogu atalye ekyanyamusana, akaba ataine mwoyo gw'okugonza kulya. Orwebagyo obu yainukire, yagenda atereekeriire yagaruka omuka okusanga abaana. Hakaba haroho ebyokulya eby'omuhara omukuru Kajumba akaba naasobora kucumbira bagenzi be kiro eki. Rurondooka hati akaba amazire okumanyira kimu nkooku omukazi yayangaine ali owaabu Patiko. Akaba nahambirizibwa okugaruka omuka kara kurolerra abaana, kutegeka ebya haka. Ebizibu omukazi ebiyarwanaga na byo uwe ebi akaba atakabonaga yatandika okubiitirana, kandi byaijaga bikurataine nk'ebisa by'embuzi. Engoye z'abaana okuzoogya, ebyokulya omuka n'omu masomero, okurolerra ebitungwa n'ebikwato byabo. Rurondooka obu yagarukaga omuka asanga yalemeera, yafuka tiitiiti. Abaana batakyasemererwa, enjunza ezikaba zitaboneka omuka ye zaatandika okulya abaana ebigere. Rurondooka yasanga omulimo gumuhinguraine kandi atarukusobora kutunga omukoonyezi ondi ahonaaho. Ebintu ebi byona obu byamazire okwetuuma aho, byamwolekera kimu omugaso n'engonzi za mukazi we omu mulingo omuhyaka. Jeemusi yaikarra hansi yaihayo orupapura, yakora omu nsaho y'omunda y'ekooti ye, yaihayo akacumu ka fonteini, yahandikira omukyara we ebbaruha ey'engonzi okumusoonasoona agaruke. Yagitweka owaabu omuka. Yalindirra n'ekihika Asita eki araagarukamu. Baitu Asita eki yagarukiremu kitamuhe muno maani, habwokuba obu yamazire okusoma ebbaruha ye, yakwata akacumu na bwino erukunanata yahandiika ha rubaju rwayo ebigambo binu; \"Eka yaawe tindigigarukamu okuhikya obu olireka etamiiro.\" Yagikuba nkooku yaizire yagita omu bbahaasa endi, yagihandiikaho ibara lye yagimugarurra! Ekihika kya Rurondooka obu yaboine omukono gwa mukyara we ha bbahaasa noosobora okutoma nkooku kyali, kandi ningumya nti okumurora omunda nooyetegereza nkooku yabaire obu yasumurwire ebbahaasa yasangamu ebbaruha ye yoonyini ei yahandiikire niyo bamugaruliire, eyongiirweho n'obugambo buli obuke omu bwino erukunanata. Omuntu kukugarurra ebbaruha ei omuhandiikiire, kireeta ebiteekerezo bingi. Nikisobora okumanyisa ngu taine rupapura okukuhandiikiraho, taine mwanya gw'okuruserra; nikisobora okumanyisa ngu ebi omuhandiikiire naabigaya rundi tarukubyenda, nahabweki ekirukukira nukwo kubikugarurra. Obundi nikisobora okumanyisa ngu takyayenda okugaruka okuhandikirana na iwe n'okwahura ebbaruha zaawe. Rurondooka obu yamazire okusumurra ebbaruha ye arozire na buli obugambo obugiroho omu bwino y'omusaai, yagyegeka ha rubaju rw'emeeza ye atagikubire, yaikara emuhangire amaiso. Okumara ebiro ebike ebyakurasireho ebigambo by'orukarra oru orugufu omukazi oru yamuhandiikiire, 'Tindigigarukamu okuhikya olekere etaamiiro', Rurondooka akaba atarukusobora okubikingira aheeru y'omutima gwe, akaikara naabiteekereza. Harubaju orumu akaba naamanya ati, mukazi we akusoboire okumuhandiikira naamutura okumuteera empi, kumuhuumiza ebisiika, kutindura ebintu bye, kutwara obusente obu akaba ayahwire kukonyeza abaana be; baitu ebi byona atabifeeho, okwihaho etamiiro ye, kandi ekindi akaba atarukumutura kunywa amaarwa baitu etamiiro. Hanyuma y'omwanya gwa sabbiiti nk'emu Rurondooka obu yamazire okuteekaana, kuruga omu nkizi ei yatungire ha bbaruha ey'okubanza, kandi obu yamazire n'okwehanuuzaho abaabu n'enganjani ze, yamalirra okuhandiikira omukazi ebbaruha endi ey'okwetonda atarukugirabya omu poosita, baitu neetwarwa omwesigwa we Kaakulikaakunu owaakaba naasobora okumwongererraaho ebindi n'akalimi; kandi habwokuba Manywayo owaabu omukazi arukusobora okukikora atamwongiireho ebizibu ebindi. Rurondooka obu yamazire okuhandiika ebbaruha ye kurungi yagyongeraho obugambo bunu ha mpero, \"Akiiki nkwesengeriize leero enu otagingarurra. J.I\". Kaakulikaakunu akaba ali mutaahanju omwa RusotaIsezaara Itungo, nahabweki obu yahikireyo omu bwire bwa nyamusana aho, akateera naarabamu. Boona obu baamazire okumuramukya, yaihayo ebbaruha ya Kyaligonza yagimukwasa. Asita akaba ataina eki arukugira ngu ky'ensita omu bbaruha ya iba, nahabweki yagisumurra yagisomera aho omu maiso g'abantu boona n'ebigambo ebindi Kaakulikaakunu ebi akaba naayenda kumugambira abimugambirra aho. Kaakulikaakunu na uwe yatandika okwetondera Asita omu ibara lya Itungo, Asita ahuliiriize kwonka atarukugarukamu baitu kyonka ab'owaabu abamu nubo bakaba nibagarukamu nibakaguza Kaakulikaakunu ebikaguzo. Orubazo obu rwahoire, Asita Kyaligonza yagenda omu kisiika ekindi okugarukamu ebbaruha ye. Atabandaaleyo habwokuba ebi akaba naagarukamu bikaba bitali bingi kandi munywani we noobu araaba yamujumire omukago kutamugarurra ebbaruha ye, ebigambo ebi ebike ebi ya handiikire akabita habbaruha ya iba ha yasoboire okutunga akaanya. Binu nibyo yamugarukiremu na bwino y'omusaai: \"Tiinyina mpapura z'okukuhandiikiraho. Obu olisiima otungire omwanya, oliija n'abakuru b'owaanyu baikarre n'ab'owaitu obagambire nkooku ndi mukazi mubi. Asita.\" Obu yamazire yagikuba nka kara yagita omu bbahaasa empyaka yagiboha baitu eruguru tiyagihandiikaho, yagitwarra omukwenda ou baatumire okugigarurra iba. Jeemusi Itungo ekirukirro Rurondooka, amaiso akaikara agatataire omu nkiro n'ekihika, alindiriize Kaakulikaakunu, habwokuba ebbaruha ei yatwaire akaba agihandiikire naayetonda naamujuma omukago naamwijukya obusumi oburungi bwona obu baakamara hamu. Naamutebeza abaana be nkooku bali kandi nkooku barukumwetaaga kandi ekindi akaba aina okunihira kwingi omu mukwenda we owaakaba aine obuzaale bwa haihi mali na mukazi we kandi kunu nganjani ye. Nahabweki noosobora kuteebereza noorora obusaalizi obu yatungire obu yasumurwire ebbahaasa yasanga omunda ebbaruha ye yoonyini niyo bamugarulire, n'obugambo obuke obuhandikirwe omu bwino y'omusaai. Kaakulikaakunu na uwe atamanye ngu ebbaruha ei yatwaire niyo baamuhaire kugarra. Rurondooka yaikara aculiire ainamiriire hansi kumara akasumi, hanyuma nubwo yakozire omu nsahu ye ey'empale, yaihamu ekibiriiti yateera akasungu yakwata ebbaruha ye yagyokya yoona okuhikya esiiririire kimu. Rurondooka akaba abonaboneseze omukazi emihito nyingi, omukazi na uwe akasumi ke kaali kahikire kumurumya. Eby'amakune bikaba bitakyaroho. Kiro eki Rurondooka owaakaba akeehezeeho okunywa kwe habwa talitali ya haka na habwa sente kwikoonyeza abaana ebi byona akabihwaho yahwera omu birabo kwetamba omuhito habw'okwigaliriza obusaalizi bwe n'ebitamiiza. Kuruga obu ebigambo byasobera kimu, okuhikya abaabu obu baahambiriziibwe okutwara abaana abamu okubalindira omu maka gaabo. Kaakulikaakunu nk'omuntu owaakaba amanyire embaju zoona kandi ayarozire Kyaligonza omulingo akaba arumu, yasoma omutima gwe kandi na habw'okumanya ebi yahandiikiire iba yaimuka yagenda hali Barwenda ise Itungo. Yamugambira ati, \"Akasumi kahikire ebigambo binu obitaahemu n'omukuru mutaahi waawe Rusota. Muka Itungo nyowe nkamurora tali w'okugaruka kwo, rundi, buli iba alekere etamiiro, abaana omukazi tarukubafaaho. Itwena ebya Itungo tubimanyire, omukazi noobu yayangaine akahikya, mukazi ki ondi akusoboire kugumiisiriza akahikya nambere Kyaligonza yahikize? Noosemerra oyete Itungo n'abakuru b'oruganda tumuhane tutakategekere kugenda Patiko.\" Rusota ebigambo bya Kaakulikaakunu akabisiima baitu yamugarukamu ati, \"Ogw'empanangano tigwijura kifuba, noogira oti Itungo ha yakahikira aho tinkamuhanaga ha kigambo ky'etamiiro ye egi? Hati ngigyo eka ye, yagiseesa. Nyowe Rusota ninyija kutegeka na uwe ekiro, tugende tumugwe omu maguru, kandi turaagira tuta? Abakuru ababiri Barwenda na Rusota obu baamazire kwikirraaniza ha kiro ky'okuhuliiririzaaho enganaani z'abaana baabo, baatandika okweteekaniza n'okuteekaniza. Rusota akaraaliza abantu abarukuhika omu ikumi na babiri, abasaija n'abakazi. Bakapangisa motoka enkooto eyabatwaire yabahikyayo ha kiro Kyamukaaga. Bakasanga omba Isezaarabo babalindiriire.", "completion": "Baabakunira nk'engeso yaabo oku eri, baabajuna emiigo, baabaikaliza kurungi, baabaterurra omwani obu baamazire kubaramukya. Emitooro egi ey'okubanza obu yamazire okuhwa n'abantu boona abaraaliziibwe okusorrokana, otaireho na baakibwetaahya abaabu Rusota n'omukazi - aba Barwenda baikaliire bonka n'aba Isezaarabo bonka, nubwo Rusota yayesere omuhara Kyaligonza na uwe yamwikaliza aho ha rubaju. Yakekemura emimiiro ye, hanyuma yatandika okubaza nk'arukubyehugya aroleeriire Barwenda ati, \"Okagonza okwija kundora kiro kinu, kandi nindora oleesire n'ekitebe ky'abantu kikooto, gira turole tugambire ekibaleesere.\" Barwenda akubukaho kake asiima omugambizi we Kaakulikaakunu atandika okubaza ati, \"Waitu tutabaliire mukazi waitu Kyaligonza. Na iwe nk'omusaija mukuru anyakwine eka noomanya abantu abaikaraine babiihizangana, bakungana, obundi barwana, bagaruka bagarukanganamu, baikarana. Itungo na Kyaligonza bakabiihizangana baarwana, baitu ebi hati babyebwe baganyirengana. Kyaligonza agaruke omuka ye asange abaana be hati abarukutaabaana nk'entaama ezitaina muliisa.\" Yamara yaculeera, naamanya omunda ye ati omu kubaza bingi omuntu talema kukorraamu ensobi. Obu akaba naamara ati, Rweru Isento Kyaligonza naamwanukura ahonaaho, naamugira ati, \"Ebigambo leka kubiraba haruguru kwonka, byaturre kimu obimaleyo. Omukazi nyinabwenge aina eka ye inganaingaine, abaana, n'ebintuungwa, kwija kwimuka ekiro omuka akairuka, akamara ebiro ebi byona ali owaabu, iba akamuteeraho kugarukayo akalema, nihaba haroho ekintu kikuru eki amukozere. Kandi nu gunu toogire ngu nugwo murundi gw'okubanza Kyaligonza kwiruka omuka egi, noobu araaba emirundi endi ataija omwa ise, bakataho enkurato bakateera emisango. Omwana ogu itwena tumumanyire niitwe twamukulize, aba muculezi nk'entaama, kandi agira amakune nk'abenda. Ekimwirukya omuka ya iba, mukyatule bbwa mwakaizire itwena tukihurre. Eby'ensereko biriibwa embeba, obu iba itabiriire bijunda.\" Rweru yamaliiriza naadikirizamu Itungo ati, \"Obu haraaba haroho endwara omuka ya Itungo, mugigambe bagisoromere omubazi bagijumburre ekire.\" Obu yamazire kubaza, boona aba ha rubaju rwa Rusota baikirraaniza na uwe bati, \"M-M!\" nibasiima ebi agambire. Abahanuuzi abamu bakaba nibateekereza bati haraakurataho abahanuuzi abandi baingi orubaju n'orubaju, batindule buli kantu koona aka bamanyire hali Itungo rundi Kyaligonza. Baitu obu bakaba bali omu biteekerezo ebi, bakahunirra okurora Kyaligonza naasiima Ise owaakaba amwikaliire ha rubaju naagonza okubaza yamwikiriza. Kyaligonza yatandika ati, \"Tindikugonza twikale hanu kusiisa omwanya gwaitu gwa busa. Nyowe Itungo ntamurwanise, ntamujume, ntamukwateho, na uwe eki naakimanya\"- Hanu Itungo yacwa omutwe naikiriza n'abantu boona nibarora-\"Kandi ntairuke omuka ye ngu habwokuba tindukumugonza. Nimmugonza nkooku nakamugondeze obu yanswire, kyonka engeso ze nizo zintamire, tindukuzenda, nizo nyiruka kandi na murundi gunu nizo nairukire, kandi eka ye tindigigarukamu rundi buli engeso ezi azicwire. Njwahire kuteerwa empi n'emiigo eby'orutata omu maiso g'abaana bange, ntamirwe okuboigolerwa nk'embwa. Ngwire ensazi n'okwehahaatira, kuheererra abaana n'okubajweka oti rundi tingira musaija. Njwahire kwikara niinyota eby'okulya buli kiro, okwikarra ha kiihuro nyenka oti rundi iba nyowe akatabaara. Kinkwasa ensoni n'abaana bange kwikara nibatwetera ibara lya Rurondooka, ekirukirro kya Itungo habw'etamiiro ye. Deeru ihangamura obu nyehaahaatira kukoonyera abaana be, obusente bwona obu mba nsoromere na bwo aija obuunyihaho obu aba amazire kugoromora eze omu tamiiro na handi ha ntarukumanya. Ha mba mbutaire hoona noobu hookuba nambere nyakabawa ezarra abunonooza abwihayo, abutwara abunywa. Deeru kya ira byona obu byandemeseze nubwo nacwire amagezi g'okuzimwahuzaaga atamanyire agendege nazo aijwaire rundi azeesangiriire. Toboine ekintu obu kikuba haihi muno obundi oikaraho kukihweza. Baitu ha rubaju orundi, eki nakozire nikyoleka oku mmugonza kandi oku mmwesiga, kandi ekindi ekirukukira aho boojo naakukozire ki? Na hati ou murukurora ogu, sense zange ainazo ha mutwe gwe.\" Itungo owaakaba ahunzire amatu naahuliriza omukazi ebi akaba naamunyegerra omu maiso g'abaginzansoni, kandi buli kigambo kyona Kyaligonza eki yanagaga nikisisana ekirukumucumita nk'empindo, ahonaaho yayekwata ha mutwe abantu boona baaseka, baitu baagira bati omukazi naasandaara rundi naagonza kujaalimya iba. Baitu uwe yayongera okugamba ati, \"Okwoleka amananu gange leka aiheyo esapeeho egi (yagibaragirra n'omunwa) etamuragara kandi etamuruga ha mutwe mutaasangemu sente ezi nakakomakomere nindeedereza kumukoonyera ogu n'abaana be agaruka aruga aho kumpembamu empi n'okunsekura emiigo.\" Kyaligonza obu akaba naamara kubaza ebigambo ebi yatulika omu maziga yarra, abantu boona baamutunurra n'okuganyira naasikurwa baitu batarukwetegerereza kimu amakuru g'ebigambo bye ebi ebya ha mpero. Omu kahuno akaakurasireho nuho Rweru yaturukiize ekikaguzo ahindukiire Itungo Rurondooka ati, \"Ebi mukazi waawe ebi akunyegeriire noobiikiriza?\" Rurondooka agarurukamu n'ensoni ati, \"Ego, ebimu nimbiikiriza kandi bincumisire, kyonka ebimu nk'okugamba ngu ntaaha nyetwekere sente za Kyaligonza ha mutwe gwange tindukukiikiriza.\" Kyaligonza kunu naayesusura amaziga n'ekyebu ky'esuuka ye amaiso gamunanasire ainunuka agarukamu ati, \"Ngira esapeeho ye ngigyo eri aho, agiiheyo mugirolemu.\" Itungo yakubuka yarora enkufiira ye ha ekaba eri. Kyaligonza omunda omutuma gwamucwera maingi, naateebereza ati rundi boojo ensimbi ezi iba akaizonzoora yaziihayo, baitu haruguru yayegumya. Abantu boona hati amaiso bakaba bagahangire esapeeho ya Rurondooka, buli omu ei akaba amanyire kurungi baitu bataine bumanzi kugiihayo kugiroramu, nibateekereza bati omukazi naagonza kujaaliimisa iba. Baitu kyanyuma nubwo omusigazi omu mwene waabu Kyaligonza yaimukire yagenda yagiihayo naaseka yagitwarra Asita agijuumwire ati, \"Ziraha sente ez'orukugamba eziri munu?\" Agihindurana omunda n'aheeru boona nibarora. Asita Kyaligonza aragira owaise ati, \"Gitwale hali omu maiso ga Itungo okwate akawempe osale ehuuzo ezibaziire akakoba ako ak'omunda.\" Baamuheereza akawempe. Abakaba nibateekereza ngu by'okusandaara baatandika okuhingisa ebiteekerezo byabo, n'okutungura ebikya kurora ekiraakununuka omu nkufiira. Omusigazi Kazooba yatandika kusara mpora mpora ehuuzo z'orubaziiro, obu yagalihizeeho yatayo ekyara, akahurra kyahika ha rupapura, arusikayo mpora arunaga ha meeza, baarwanjurra, baasanga ruli rwa siringi kikumi. Abantu abakaba nibasisana abamizire omwoyo baikya enyalimu, ebintu bibatiire ibumba kanwa. Kyaligonza hati aragiza iraka erirumu amaani ati, \"Weeyongere oirreeyo omumaiso.\" Kazooba nuwe rutakyanga agenda omumaiso, ahurumurayo ezindi ibiri ziri hamu na zo za kikumi kikumi. Yayeyongera okwetoroora esapeeho yoona yasangayo empapura za nooti isatu zindi eza abiri abiri, n'orwa kiswiga orwa ikumi rumu. Zoona hamu, siringi bikumi bisatu n'ataano. Abasaija baateera orwoya, abakazi baayekwata ha matama nibasukuna. Rurondooka bikaba bimutiire akahuno, amaiso agahangire omukazi oti rundi akaba atakamwetegerezaaga yakaba kumuswera. Hagati y'akahuno ako buli muntu atakacwiremu eki aragamba nuho Asita yaimukiize naafundikira ebigambo bye ati, \"Ebyange ebigambo bihoire, mboolekere nkooku iba nyowe mmugonza, oku mmwesiga, oku mmunanukira. Sente ezi namwahuliire n'abaana be nzizo, nzimuhaire azitwale, aikoonyeze abaana baitu. Nyowe tindigaruka omuka ye rundi buli alekere etamiiro, yahingisa n'engeso ze.\" Asita obu akaba naamara kugamba ebi naamatuka naaruga omurukurato naahingura ha kaifo, n'abakazi boona abakaba bali omu rukurato baimukira hamu nk'abaragaine, baamwegereka. Abasaija baasigara bonka bagahangirengana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okuhinguraho omwanya muke buli muntu nabaza na mutaahi we anyakumuheriire, ensimbi ziri ha meeza \"n'ebbenge\" yayo ejuumikire ha rubaju rwazo, nubwo Rweru yabalize n'iraka likooto abandi boona baaculera ati, \"Ebintu byona abakazi babitulekiire. Okucwa okwabu kuhoire, bo tibaikazaamu.\" Ayongeraho na kinu ati, \"N'okwaitu na kwo tikuroho, byona hati biri hali Itungo.\" Ahindukira Itungo amugira ati,' \"Mutaahi waawe akugambiire ati naakugonza, ensimbi ezi yakwahwize otaimanyire nzizo azikuhaire itwena niturora. Irooko ogende ogarukeyo omuka yaawe. Obu olikahikiriza ebi akusabire, oligaruka otabarre mukazi waawe.\" Boona baikirraaniza n'okufundikira kwa Rweru, baimuka, orukurato rwayabuka. Abagenyi baabaha ebyabo baarora nkiro ya Gulu. Barwenda akaba apangisize motoka ya bbokisibbode eyatwaire abantu be boona hamu ikumi na babiri. Obu baamazire kwikarra boona bahunire, Barwenda yakaguza Kaakulikaakunu, kunu eki arukuserra akimanyire ati \"Itwena tuhoireyo?\" Kaakulikaakunu yamugarukamu ati, \"Boona barumu.\" Barwenda ayongera akaguza ati, \"Abaisiki boona bahoireyo?\" Kaakulikaakunu nabwo ayongera agarukamu ati, \"Boona bali omu biikaro byabo.\" Hanyuma nubwo yagambire ati, \"Ragira Omusaija asimbule tugende. Baamuragira baimukya baagenda. Bakamara mairo yoona batarukubaza baitu hanyuma ya mairo emu egi, bakabona omusigazi omu Rutabalengya naabbaruka n'enseko ati \"Kai\", n'abandi na bo abaroho baamukwasa. Rutabalengya yaseka muno amaizi gaamuragara omumaiso, yaihayo akatambaara yatandika okwesusura. Abaseki obu baaculiire hataroho n'omu anyakukagwize mugenzi we ati \"Nanka nooseka ki?\" Nubwo Kaakukikaakunu yahindukiire Itungo yamukaguza ati' \"Jeemusi bunu hati nootegeka ki?\" Jeemusi owaakaba amazire omwanya ogu gwona ahunire kwonka baitu kyonka omutima gwe nugutunda nigugarra ebi yamugarukiremu bikamuhuniriza yamugira ati, \"Okubanza sente zinu tizire zange, ningenda okwimuteera omu bbanka okuhikya agarukire. Ekya kabiri, niinyija kugenda Itojo omwa Manweri nyiheyo ebyoma byange eby'okubaija, nkingule ikorro lyange omuka ntadike kubaija buli rwebagyo obu ndainukaga, na ha", "completion": "mpero ya sabbiiti obu ntagenda omu ofiisi.\" Yaculeera okumara akacu hanyuma yayongeraho na kinu nk'arukuhaya ati, \"Ekya kasatu, omuntu weena ou aligaruka kuunyeta ibara lya Rurondooka rundi kulyeta abaana bange rundi omukazi wange ndifa na uwe.\" Kaakulikaakunu yamugarukamu akyanganukire ati, \"Byona obigarukiremu masaija. Emikono emigara Sitaani niyo aserurra emirimo enyakwita amaka. Kandi ekindi Apuuli, obu oliba ocwire etamiiro nooha aliba naagaruka okukwomyaho ekirukirro?\" Hanyuma y'ameezi mukaaga, Asita akaba amazire okunanuka ati eki yasabire iba akitungire, yagaruka omuka ye. Nyowe nkasiga nibacumba obugenyi nibalya, nibataha ey'omu kikambi nibanywa, nibasumurra Fanta na Kookakola nibeegonora. Abaisiki nibataho guraamufooni nibazaana, nimboha suutukeesi yange ningita ha bbaasi nindugayo. Akasozi ka Nseeri Hali Akasozi ka nseeri hali, kaikara nikaanyetereza, obu mba naakahikire kaanyoleka akandi nseeri, obu mba ninkyateekereza, mpurra akandi nikaamirra. kati, \"Konkomoka hansi omu kahanga oyambuke akasaaru Nsuura, otembetembe oije hanu.\" Nkooku naanye nahangiirwemu ekirozi, kandi nsangwa ngira akasagiro, nkwata omuhanda ngenda. Nkonkomoka omu kahanga, ntembatemba omu katwetwe, nyitiraitirana Kasozi nyineeka, andamukya ati, \"Kamanyi mirembe?\" Mmugarukamu nti, \"Nkasangwa nimmanya.\" Angambira omu rulimi orurukurahuka ati. \"Yemerra aho oleebe hanyuma oikarre hansi ohuumule, okwate ebyakyo oboyeho kunu ohurre obunyonyi nibuzina. ohurre enjoki niihuma, zinu niinywegera ebyakyo. Akayaga okaboine ota, hateete na hamburara?\" Ebi byona Kasozi ka Nseeri hali abinkaguliza kumu kumu ndemesibwa eki ndaarora, mburwa eki ndaagarukamu. Baitu obu mba nkyali aho, mpurra iraka lindi nseeri Nirinterra kuulu, nk'abaana oku baazaanaga ira Nibeeta bagenzi baabo bati, \"Kuulu nkweserekeriire, Nyongera okuhuliiriza kurungi, iraka lyeyongera okugamba \"Liti\", Yee-ye-e! Kaningamba na iwe.\" Obu nyongera okwetegereza, nsanga niriruga Katongonseeri, Akatongo nikaanyeta n'ekihika, okugenda kuligira oburungi bwako, Okuhaisaniza emera yako n'okwekuusa emikorogoto y'emiti yako, Rundi n'okulya entuutu n'amakererre gaako agengere.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omunda mpurra ekihika kyankwata, omutima gwatandika okuntaigira. Nyinunuka ndora izooba nsanga obwire bukyaikaire. Ngambira Kasozi nyineeka nti, 'Owaitu nahurra baanyeta. Ninyinja kuraba omu katongo nseeri ndigaruka kiro kindi. Ntandika okurubata ninjwambura okubungira Katongonseeri. Nyinabwenge Katongonseeri, antangirirra ha myegeego. Ampabura eby'okwerinda, anyoleke eby'okufaaho. Ntaaha omunda omu itongo, ndaramira haiguru emiti. Nsindikaho ogumu omukooto mpurra iraka lyangamba Liti, \"Osindike enage omukogoto!\" Mpunirra omugono ndabaho. Amababi agoomere hansi gakansemeza muno okurubata, Naahurraaga hansi nigazina, gati kwa! kwa! kwa! Obu nayetoroire ha myegeego, ha rubaju orw'obulyo orw'itongo. Naagwaho entuutu zengere zinu hansi nizireengiija Nyinama n'amaibaibane okunoga, ntandika n'okukoma n'amairu. Kunu irusu nirindagara oti rundi haroho arukumbinga Ntondoora ninta Omu kanwa,", "completion": "zinu nsorooza ninta omu nsahu. Omwanya gutaabe mwingi amairu gange gampwaho. N'amasahu goona gaabooga habwokuba akatongo kanu koona Kakaba kaijwire entuutu nizisisana nkooku bagamba Entonzi etakabonaga muhoro. Nkaba ntaha w'okuruga aho kuba isenkati omutima gwange Atarantimire naagamba ati, \"Ebirungi bisigwa Ateenyi Ente zisiga embuga omu Barama n'omukikaali ky'omukama. Abasaija baruleka niruleeta oruseke rwa Mwebingwa\" Nyiha ebigere ngenda nyeyongera okwekebiija Akatongo kijubwa ak'omweru Obu nahikire rubaju orundi ntasemererwe nk'okubanza. Habwokuba omumuhanda gwange nkasangayo ekisusu ky'enjoka. Nakyecura ningaruka enyuma ningira nti niyo yoonyini encwera. Obutiini obu bwampoiremu nakikwata bwegege omu ngaro, Niinyegambira niiyehuuma nti obu ndataaha omuka. Ndaakikangisa abantu nk'enjoka! Baitu okukirabya omu bisaka ebi nkabanza kukyeta muzaano,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati mmazire okumanya nti ekyehohooro ky'encwera Nikisa ifuro kwonka, Amahwa gakakitaagura n'amatojo gaakicwacwana Nkaba ntandikire okwegonza omu karorro k'akatongo Orusulizo ntaire ha munwa, nindubata nk'ali owaitu; Baitu akayaga obu kaahindwire, kaateera nikangarurra okusemererwa kwange kwakeeha, habwokuba obwoya omu nyindo zange Bukakaga iharrumi ly'enjoka, isoke lyanduga ha mutwe. Ekisusu eki nkaba nkwasire ogwakitwaire ntagubone! Habwokuba okukugambira amananu nkaba nteetekaniize Okwitirana mukama wakyo. Naraga nyinabwenge omu itongo, ebikiratima nibinteera Nahwanguka ntabijwaire nintoma enkiro endiijo. Obu natiire akatongo amabega mpikire busibwanseeri, Nkahurra iraka erihango okukira amaraka aga mbere Nagamba omunda yange nti \"Deeru hati nkitangaine! Iraka linu erihango, lyarugaga Kantaaraara. Akasozi kanu Kantaaraara, kasisanaga omu kurora kwange Omusaija omukuru omugufu ajwaire esirwali ngufu, Amwire isoke omutwe. Habwokuba akasozi Kantaraara. Kabaka kahiire oruhiira baitu obunyansi bwako obumu Bukaba butandikire okumera. Deeru ekyansemiize muno Nibyo ebyakyo ebi enyamibwa, ebikurata empiira ezihya Omu kasozi kanu Kantaaraara, bikaba birugireyo ensemere Bijwaire bicikinyiize nk'omugole ayecumiire iba. Kantaaraara akasozi kantangirra n'amakune, Kangambira nikansoborra, ebigambo ebirungi nka binu; \"Imukya amaiso gaawe orole, obunyansi bw'ekiyonga N'emiti egi emike, eyatabukire kuhya omurro. Leero ihangamura dora, kibonwoomu ky'ebyakyo Ebiija limu omu mwaka hanyuma y'oruhiira rw'ekyanda Genda oboyeho orole, obu orasiima kucwa otwale.\" Nagenda nkooku yandagiire, natangirirwa ebinyiginya by'ebyakyo Ebimanyirwe hantu hoona, ngu nibyo 'Bankizaaki'. Kantaaraara yangarukamu, ebigambo ebi ntalyebwa. Kandi nkooku Kasozi yandagiire, nayecwera eby'okutwara. Obu nahikize ebi ndukwenda, naraga n'okusiima. Kantaaraara yangarukamu ebigambo ebi ntalyebwa Ati, \"Hati oli w'omunju, n'enkiro ogyeboniire.\" Obwire bukaba bwahwayo, n'izooba lyasa okutobera, Nasirimuka ninguruka, ninyeteega nkaigusire Entuutu zange omu nsahu, ebyakyo byange omu ngaro Nayerengya ninyeyuna magurwana motoka yange Landaroova, Ei nasangire endindiriire, omu kaikaro ha yasigaire. Nagaruka ha kyeya omu mbata, abaingi ha beema okugayuka Obusozi bwanseeri hali Obu nkaba nintaaha omuka, naijuka orufumo orugamba Ngu, \"Akarungi okalya na Ndikatebya n'orundi orwongeraho ngu Ekyogaba buli okyahwire na isenkati omutima yantima Ati \"Amagita tigahwera kuguru kumu,\" Mukaheerwabusa Ateenyi, Mugabirege busa abandi, Nakubuka ahonaaho omba Kanyomozi, Kyonka nasanga ataliyo nagabira abaana be entuutu Nakwata n'ekiganda ky'ebyakyo nakisigira abaana okukimuha, Kanyomozi agonza ebyakyo ninnihira akabitoora n'okuligira. Baitu ngu Kanyomozi akahunirra obu yarozire ekyakyo kyona. Nikimukaguza n'obuculeezi kiti, \"Ngambira weza Abwoli, Abaisiki bankiza ki?\" Obu nataahize ebyange omuka nabita omu rubindi rw'ekipiripya, Nabiteeramu amaizi byanywa. Obwire obu bwakiire nyenkya, Nakora omu nsahu yange nasanga pakitimane yange caali, Oteho na fonteeni bambi, obusozi bubisigaize ! Baitu ninkugambira taata yange, okubura kw'ebi byona, Noobu lyakuba iharruumi ly'encwera, noobu kyakuba ekisusu kyayo Noobu ekuba yo mali, otaireho n'obunyamarumbu, Tibirimpinda naakataito okwanuukura n'omuhimbo Akasozi ka nseeri hali akaikara nikaanyetereza. Nkuroho Musaija ki atakahonderezaaga omwisiki rundi omukazi omu biteekerezo rundi n'amaguru, akamuhikya ha akahikire hoona, kandi obu nu gutali murundi gumu gwonka, baitu enkanjaiga n'enkanjaiga! Naakusemererwa okumanya abaisiki n'abakazi na bo obu baraaba bahondereza aboojo n'abasaija omu biteekerezo rundi n'amaguru. Omwisiki omu, Sitela Kahuukya, Omunyorokati, Omwitira mwihwa w'Abacwezi, akaba ali Landani omu Bungereza. Akaba aina emyaka abiri na gumu ey'obukuru. Mwisiki mukemuke ati. Murungi nk'ekyakyo, akanyindo ke kasongoire oti rundi bakakamukwasizaaho. Amaiso ge make marungi nk'ekirengo ky'omubiri gwe oku kikaba kiri. Isoke kikabara. Akaba naalyokya nk'abaisiki boona abarukwemanya Abarukwiragura oku baakoraga omu Landani. Obu wabanzaaga okulibona ogira oti onu omwisiki isoke bakamutiiza ery'Abasumaali. Ebikya bye eby'endangira bikaba birumu nk'ebigonzi. Obukumu bwe bukeehere, busongoire, nibworoba. Ekicweka kimu kyonka omuntu eki yakubazire nk'ekihango ha mubiri gwe, kikaba kiri ekibunu kye. Yarubataga naayesoona, kunu akaba amazire amyaka nyingi eti omu Bungereza nambere barubata ekitaabaane. Yabazaaga mpora naikya. Omu kujwara kwe, yahinduranaga engoye ze buli kiro ezaamufubataga nk'ezaamuhangiirweho ; kandi niimuhiisa nk'ekyenju. Kahuukya yakorraaga omu ofiisi ya Kamiisana wa Uganda omu Landani. Yaraaraga omu kiikaro ekikaba kiri mairo nka itaano okuruga ha ofiisi egi ei yakorraamuga. Yagenderaga buli kiro omu gaali y 'amaani g'enkuba ei yatembaga esaaha ibiri n'edakiika ana na itaano obu bbaasi yamuhikyahoga omu kasumi ako. Yahikaga omu ofiisi esaaha isatu n'edakiika ikumi. Omusigazi ayabandize okumukuratira emirundi nyingi omu biteekerezo hanyuma yayehwamu yagira ati leero kammukurate n'ebigere, baamwetaga Milton Rwakaduku. Akaba ali w'emyaka abiri n'etaano ey'obukuru. Akaba araihire akendukire, aina ebyeyera n'amaiso g'ebinoko. Yabazaaga n'iraka lirukuheheera naanaga omutwe orubaju n'orubaju, nk'arukwesengereza omuntu. Akaba amazire okusoma kwe okwamutwaireyo, baitu atakatungire omulimo ogugumire okukora omu Landani. Yagendaga akwasire ensahu ye eya buriifukeesi ei yatwarramuga empapura ze n'ebitabu bye. Ha kiro ekimu ekyali Kyakasatu, Rwakaduku akaikara alindiriize Kahuukya ha sitenseni y'egaali. Ha saaha ikumi n'emu n'edakiika ikumi akabona aizire omwisakihika omurungi, akakizi kaamucweka baitu yayegumya nk'abasaija. Yamwirirra haihi yamuramukya na Kahuukya na uwe yamugarukamu kigenzi. Yahingura yataaha omu gaali y'amaani g'enkuba. Ekaba ijwire abantu baingi nibainuka. Rwakaduku na uwe yagitaaha yagonza okutandika orubazo, baitu Kahuukya tiyarwekambisa. Akaba atamumanyire. Yamugarukamuga ekigambo kimu kimu. Obu bahingwire sitenseni ibiri abagenzi abandi baaturuka. Rwakaduku yagamba omunda ye ati Otyoo, yagenda yamwikarra haihi, baitu nabwo orubazo rwalema okunana. Sitela obu yahikire ha arugiramu yaimuka yakwata ensahu ye na manvuuli ye, orwingi rwayekingura nkooku ikora ez'egaali y'amaani g'enkuba yaturuka. Rwakaduku yayongera okugamba omunda ye ati ; \"Nkururoho\", Baahika ha irembo nambere haikara omulinzi anyakukebera tikiti, Kahuukya yayolekayo eye yarabaho. Rwakaduku akaba ali enyumaho kake. Sitela arubata aturuka aheeru ya sitenseni, ayekuba obumoso ahika ha bbaasi ye enyakumutwara agitemba. Obu yakubukire okurora enyuma, akabona na nyamusigazi waawe amuroho. Na uwe agitemba. Baagendaho omwanya gw'ekicweka kya mairo bbaasi yayemerra, Kahuukya yarugamu na Rwakaduku na uwe yasimburruka. Enkiro y'owaabu Kahuukya ekaba eri busi bwa kuli bw'oruguudo, nahabweki yabanza yayemerra yarora kunu na kuli, yabona motoka niziija yabanza yalindaho kake hanyuma yacwanganiza. Obu yarozire enyuma ha ibega lye, akabona omusigazi amukurasire. Omu kaanya kake kati akaba amukwasire, ayongera kuleetereza orubazo. Omu kasumi ako nubwo Kahuukya yamukagwize ati, \"Baitu iwe noogyaha?\" Nandi Rwakaduku ati, \"Kansendekeriize iwe, iwe obu kunu nuho oraara? Kooruga hara weewe!\" Rwakaduku ayongera kwesika naamwirra haihi, barubata bali rukarra rumu. Rwakaduku naabaza, Kahuukya naikiriza, nambere hali ekikaguzo naagarukamu ekigambo kimu rundi n'orubazo rugufu muno. Obu baarubasire haihi nk'ekicweka kya mairo, baahika ha irembo ly'owaabu Kahuukya. Enju ekaba ezitiirwe orugo rw'embaaho nk'amaju ga Bungereza agamu oku gazitirwa. N'orwigi rw'omu irembo na rwo rukaba ruli rw'embaaho. Kahuukya akateekereza ati rundi aho nuho araagarukira amurage. Baitu obu akaba naagorra omukono okukingura orwigi omutuma gwe omunda gukahurra ogwa Rwakaduku nugugamba guti, \"Nkuroho.\" Yakingura orwigi rw'irembo yarabamu na Rwakaduku omwana w'Abamooli omwihwa w'Abasonde, yarurabamu. Baahika ha matembero g'okutaaha omu nju. Kahuukya atandika okuhwihira omunda ye ati, Leero ab'omuka obu barankaguza bati ogu nooha ndagira nti nooha? Obu ndagamba nti, Timmumanyire baranyikiriza?\" Akora omu nsahu ye ey'omu ngaro aihamu ekisumuruzo habwokuba buli muntu omukuru omuka egi akaba aina ekisumuruzo eky'okumutaahya omu nju akingura. Orwigi arukwata ali ha rubaju na Rwakaduku arurabamu. Kahuukya agaruka arugarraamu. Omu maiso g'orwigi hakaba haroho orukuubo rugufu nurwigukira omu kisiika ekigalihire ekikaba kitunuliirwe enyingi isatu. Orwigi orumu ha mukono gw'obumoso rukaba nurutwara ha rwemo rwa ha mulyango orw'abagenyi orw'okwikarraamu n'okubalizaamu. Kahuukya arukingura Rwakaduku arurabamu. Amwoleka entebe ya soofa enungi erumu n'ebisago agiikarraamu. Sitela ahonaaho aturukamu orwigi asiga yarugarraaho. Enju Sitela Kahuukya ha yaraaraga n'owanyina owaakaba aswirwemu, ekaba eri nkooto ya kainaasatu. Kahuukya yaraaraga omu kisiika kya haiguru omu kainaasatu. Obu yaturukire omu kisiika, omu maiso ge nuho hakaba hali amatembero agarukugenda haiguru. Yatandika okutemba mporampora nk'arukukubara entambu ze, okuhikya obu yahikire omu kisiika nambere yaraaraga. Ensahu ey'omu ngaro yagyegeka hansi, manvuuli ye yagihanika ha ngango. Yayejuura ekooti ye ey'embeho, yayebutika ha kitabu kye ekya sipuringi n'amaani. Kikaba kiroho emifaalisi ebiri erukworoba muno. Kyamugurukyamu kake, kandi eki nikyo akaba naaserra omu kwebutikaho ati. Yabyama agaramire okumara akaanya. Akaba naateekereza ha mugenyi we kibwetaahya. Hanyma y'edakiika nka itaano, akaba amazire kuteekereza amagezi g'okumucwera okumuturukya. Yaimuka ahonaaho nk'arukuruga omu turo yagenda ha ndolerwamu yayerora, yakwata bburaasi yagyerabyamu, isoke erikaba lijagararaire yalikuma. Yayekora omu maiso kweihamu akajonjo koona akakubaire nikasa okutondekamu. Yakingura orwigi yatandika okusirimuka hansi mpora nkooku yatembere naasisa arukubara amatembero. Obu yahikire hansi, akingwire orwigi, ataahire omu kisiika, yaikarra omu ntebe. Rwakaduka omwoyo gwe gwasemererwa, habwokuba omwanya Kahuukya ogu yamazire haiguru gukamusisanira nk'omwingi. Kandi Kahuukya obu yagarukire ayeihireho ekikooti kiri ekikooto asigaire omu ngoye ze ez'omu nju, kandi oteho n 'okwecayura kuli yayecaywire atakarugire omu kisiika, yazookera kimu hali Rwakaduku nk'atali wa hansi enu. Nahabweki Rwakaduku yayetaho akaimwemwe ha maiso ge, omutwe gwe yatandika kugunaga kunu na kunu. Baitu bambi obu akaba atakaturukize ekigambo ha kalimi ke kahuukya yamwebanza. Yamugira ati, \"Waitu oranganyira kusisana nk'atakutangiriire kurungi, kandi n'okusisana nk'arukukubinga, baitu nyowe nsangirwe ntegekere kara ho okugenda, kandi nyina omuntu anyakundindiriire, ningonza kweteekaniza n'okujwara ngende. Tikiri kirungi iwe okukusiga hanu wenka omu kisiika.\" Rwakaduku naanaga omutwe kunu na kunu agarukamu n'akaseko ha maiso ge ati, \"Ndaakulinda tugende hamu\". Kahuukya amugarukamu ati, \"Oranganyira waitu, baitu ou ndukwija kugenda na uwe tikirukwija kumusemeza kubona onkurasire rundi nkutwaireyo.\" Rwakaduku agarukamu nk'arukukaguza n'okuhunirra ati, \"Mhu?\" Kahuukya amalirra kumuturukya. Aimuka ayemerra agira ati, \"Kankuturukye nkuhikye ha irembo.\" Rwakaduku akwata ensahu ye aimuka atarukwenda, asaliirwe, akubukira orwigi orumutaahizeege, arukingura, ahika omu kasiika ka hagati, na Kahuukya we amuli enyuma. Akubukira omukono obulyo, araba omu kakuubo ahika harw'aheeru, na rwo arukingura aculiire, baturuka aheeru. Baraba omu irembo bahika omu nguudo. Kahuukya akaba atandikire okusemererwa habw'okwejuujura kibwetaahya. Abaza nk'abantu ba Bungereza boona oku bagira ha muntu batamanyire kurungi, obundi omu mulingo gw'okweihaho rundi kutandika orubazo ati, \"Leero kiro kinu kisiibire kiri ky'akarangi.\" Rwakaduku agarukamu ati, \"Kyamahano toboine nyowe ekooti yange ey'embeho tiinyizire na yo.\" Kahuukya akyali ha rubazo rw'obwire amugarukamu ati, \"Katunihire tuti ekyanda kiturukiire kimu.\" Rwakaduku omugisa gwe gwali guhikire hati agarukamu ati, \"Obwire bwa kunu oburukutagata n'esaaha z'omusana n'okuhweza-habwokuba zitandika nk'esaaha ikumi z'ekiro zihika ha saaha nka ina z'ekiro kindi- zeetagisa omuntu kugira ow'okurubata na uwe omu paaka naakumara amasu.\" Kahuukya obu yaboine byasa okurandagatana kugaruka ha byatandikiire yagira ati, \"Kankugarukize hanu Ogorobe.\" Rwakaduku akubuka bwango amuha omukono okumuraga atarukwoleka ha maiso ngu asaaliirwe, rundi abiihiirwe rundi asemeriirwe. Kahuukya na uwe amuha ogwe. Rwakaduku ayahukana na uwe n'okunihira ati, \"Tuligaruka tubonangane bundi.\" Kahuukya amusekera bwinonsonga. Baahukana. Rwakaduku yakubuka yarubata naasirimuka ainamiriire obu akaba atakahweriireyo yakubuka yarora enyuma. Akaleeba Kahuukya na uwe naahwerayo ali haihi kuhika ha irembo. Boojo akaba naateekereza ki omu mutima gwe? Tokaboine ekisaaliza nk'omuntu kwehuutira eki tamwehuutiire nk'omuyaga nugwehuutira ibaale. Kahuukya obu yataahire omu nju yagenda yateerateera ha rwigi rw'ekisiika kya nyakaabu yataahamu yamuramukya, yamurabiramu n'ebifiire omu ofiisi. Rwakaduku nk'abantu boona omu nsi akaba aina obuceke bwe n'ebintu bingi ebyamulemaga okuhikiriza baitu eky'okukuraatiriza Kahuukya omunyiginya, omu biteekerezo rundi n'amaguru kikaba kitali ekimu hali ebi ebyamulemaga. Hanyuma ya sabbiiti emu kurugirra ha kiro kiri eki yamusendekereriizeeho yamutaahya owaabu, akateera esimu omu ofiisi ati, \"Ningonza kụbaza n'Omukyara Kahuukya. Baamumuha ha simu. Kahuukya yaimukya esimu n'omukono gwe ogw'emoso kunu ogw'obulyo gukwasire ekalamu tihaikara kubaho ebyokuhandiika. Ateera kuulu y'esimu ati, \"Halo-o-o\" Rwakaduku na uwe kuli agarukamu ati \"Halo-o-o, ogu n'Omukyara Kahuukya ?\" Kahukya agarukamu ati, \"Ego niinyowe ndukubaza iwe niiwe oha?\" Nandi Rwakaduku ati, \"Ka niinyowe Rwakaduku.\" Kahuukya ahuniriire agarukamu ati, \"Rwakaduku?\" Rwakaduku agarukamu ati, \"Ee, torukunyijuka Mukyara, kankakusendekereze sabbiiti eri nakuhikya omuka!\" Kahuukya hati yamanya ou arukubaza na uwe. Agarukama ati : \"Ee niiwe ? Oiriirwe ota?\" Rwakaduku : \"Ndiyo kurungi\" Kahuukya: \"Kiki noogamba ki?\" Rwakaduku: \"Ntiire esimu kukuramukyaho. Iwe aho omu ofiisi oinuka esaaha zingaha ?\" Kahuukya agamba omunda ye ati, \"Esaaha zange nyinukiraho, n'ezintainukiraho niikukwataho ki?\" Haruguru agarukamu ati, \"Tiinyina saaha ezigumire ezi nyinukiraho, kirugirra ha mulimo oguba guroho. Obundi ngenda kara, obundi ngenda nkeereriirwe.\" Rwakaduku: \"Baitu ningira nti mwinuka esaaha ikumi n'emu nk'offiisi zoona. Ndiija nkurole obu oliinuka kara.\" Kahuukya naagenderra okumwoleka nkooku atarukumwetaaga agira ati, \"Kangaruke ha mirimo ya bandi nkole. Ogoroobe.\" Rwakaduku atandika okugarukamu ati, \"Olinsanga.....\" baitu akahurra omukono gw'esimu nugugamba, nugugaruka omu nteeko yagwo. Yaikara akwatiriire ogwe agutunuuliire okumara akaanya hanyuma na uwe yagugarra omu nteeko yagwo. Ha kiro Kyamukaaga Sitela Kahuukya akagenda kubungira omwana wa isento Yemina Kacaku. Na uwe akaba naakora Landani obwanaasi. Baabazabaabaza baatebezangana ebirukubafahongana, baayolekangana ebisisani by'abanywani baabo. Baageya aboojo, baataho abasaija. Hagati omu rubazo rwabo omu nuho Kahuukya yakaguliize ati, \"Weewe, omusaija ou barukweta Rwakaduku omumanyire?\" Kacaku, \"Milton Rwakaduka?\" Kahuukya ati, \"Rundi nuwe ogu, ibara lye ery'okubatizibwa tindimanyire. Musaija araihire, nairagura w'amaiso g'ebinoko, n'obuso bw'ebyeyera, naabaza n'iraka lirukuheheera.\" Kacaku agarukamu n'obwangu bwingi ati, \"Ego nuwe ogu Milton.\" Ayongeraho ati, \"Na iwe atandikire kukwebohaho?\" Bombi basekera haiguru bakwekwenuka. Obu baaculiireho kake. Kacaku yagambira mugenzi we ati, \"Iwe ogu tomumanyire? Tinuwe ogu ayapaswire Maajiri kuruga hali Katimbo ngu naagya okumuswera kandi kunu obu bambi Katimbo nuwe yaleesere Maajiri kunu asome nukwo hanyuma amuswere. Yabasiisira bombi, n'okumuswera tiyamuswera.\" Kahuukya agarukamu ahuniriire n'omukono ataire ha kaleju ati, \"Ee, nuwe ogu? Nyowe nahurraaga ibara omuntu nkaba ntakamuroraga.\" Nandiki Kacaku ati, \"Amanyire kwebooheraho abantu baitu kandi tagira ha abahikya. Manya bambi akaba ki? Asisana omurwaire, tamanya kutandika omuganjano n'omuntu, aija naakugwamu ati atabandize nakukuteekaniza, olemesibwa eky'okukora. Abantu baingi bamumanyireho ebintu bingi. Haroho obumu obu akaba abuzirwe ekisiika ky'okupangisa kuraaramu n'omulimo gw'okukora, omusaija omu bambi yamugirra amakune yamutungira omulimo yamuha n'ekisiika ky'okuraaramu omunju ye, ekyakurasireho nukwe Milton kugonza muhara we. Kandi Abajungu nkooku obamanyire, omwana byona yagenda yabigambira abazaire be. \"Ekyarugiremu omusaija yagira ati, Weewe irooko ogende handi itwe hanu titukyasobora okukuraaza.\" Hanu Kahuukya yahungya omutwe yayetaho n'amaiso g'okunuga Kihumakati kyonyini, yakontoza yagira ati, \"Mhuu\" Kacaku yayongera orubazo rwe ati, \"Obu yatungire oburaaro bundi, eki yabandize okukora nukwo kuserra omuganjano na muka omusaija owaakaba naamuraaza. Ekyarugiremu maau yange nukwo kufeerwa oburaaro n'omulimo ogu akaba naakora omukicweka eki.\" Kahuukya agarukamu ahwihaire ati, \"Nyowe ebi byona nkaba ntabimanyire kandi n'okumumanya nkaba ntamumanyire.\" Amurabiramu nkooku yamusendekeriize n'oku yamuteeriire esimu. Kacaku amugira ati, \"Otagira oti obu ogu nugwo murundi gwa ha mpero. Rwakaduku obu amara kukusimbaho enkondo y'akaleju aba muzibu kumwehaihura.\" Kahuukya agarukamu nk'anyakumaliriire ati, \"Nyowe obu aligarukamu kunyebohaho ati ndimujuma\" Kacaku amugarukamu atarukuseka ati, \"Noomujuma naaseka, naanaga omutwe kunu na kunu naayeyorobya nk'omukazi.\" Kahuukya aseka n'okuhunirra ati, \"Iwe koomumanyire kundi, na iwe akakukuratirizaaho? Tongambira okamwejuujura ota? Nyowe tingonza basaija abanyakwekora eby'ekikazi.\" Kacaku na uwe aseka muno, n'ekibaamukagwize yakiigalirizaayo batandika kubaza bindi. Hakarabaho sabbiiti emu hanyuma y'orubazo oru orwa Kacaku na Kahuukya, kyali kiro Kyakataano Kahuukya akaba nainuka okugaruka omuka ayeteekaniize kugenda kuhuumura kurungi-habwokuba omu Landani omu ofiisi Kyamukaaga tibakora. Obu akaba naataaha ati omu tureeni y'amaanig'enkuba naikarra ha ntebe akaija kubona na Rwakaduku naamwikarra ha rubaju. Yamuramukya naamugwerekerra nk'omuntu weena anyakumazire omwanya mukooto atakaboine munywani we. Baitu ningumya nti Milton tiyalemaga okwikara na Sitela buli kasumi omu mutima gwe. Itwena nukwo tukora tuti hali abo abatugonza bo noobu baba bataturoho. Tureeni ekaba erumu abantu baingi muno abarukwinuka. Entebe zoona zikaba ziijwire, abandi beemeriire, abamu nibasoma empapura zaabo, abandi nibabaza. Rwakaduku atandika okuteekaniza omuhanda gw'okutaahiramu Kahuukya ihunde rye. Rwakaduku nk'abasaija boona akaba amanyire ngu abakazi abamu bagonza okubahaaka n'okubanwenweka, nahabweki alengaho amagezi ago ag'okumusiiga n'akalimi. Atandika ati, \"Abwoli Kahuukya okasemera nk'enkwazi. Oburungi bw'isoke lyawe tinkabubonaga omu baisiki boona aba Uganda abali omu Landani. Engingo zaawe zoona ziri nk'ez'omunyiginya ou baganikya owaakaba aina ebikya nk'eby'entwiga, enda nk'ey'enjoka enyindo y'engusuuru amaiso g'ebituutu, isoke nk'ery'entuuha, emikono y'emigoigo, amaguru g'enziringe, n'eminwa erukujwa obwoki. Iraka lyawe liri nk'enanga y'omubeera. Abwoli nyina ekihika okulihurra.\" Kakuba Sitela Kahuukya akaba ali Mujungu, kyakuseemiize omuntu weena okurora ebikubyo binu okubikaba nibimukoraho. Habwokuba Abajungu habw'erangi y'omubiri gwabo booleka ha maiso ebirukubafa omunda. Obundi ha maiso aho bahinduka banata, obundi beera tiitiiti nkorupapura, obundi basisana nka bburuuru eya ha mutwe gw'ekikonkomi. Okuhinduka oku kweyoleka hamaiso gaabo nukurugirra ha kuhaisanizibwa, kutiinisibwa rundi kubiihizibwa n'ebindi nk'ebi. Baitu nabwo Kahuukya ataleme kwoleka okusemererwa ha maiso ge, Rwakaduku aga akaba atunuliire obutengya mboni, naagaserraamu ekiramwekambisa okutwara orutambu rundi. Kahuukya rundi noobu araaba ataratungire omuhimbo mukooto, baitu ataleme okugayuka Rwakaduku omu bwekambi bwe okumuserraaho omuganjano. Kahuukya, rundi habw'omulingo Rwakaduku yamutandikiiremu, oyongererezeeho n'ebigambo ebi yahuliire Kyamukaaga kiri, iraka lye obu lyaturukire litasisane muno nk'enanga omu matu ga Rwakaduku. Yatandika namusiima ati, \"Otyo muno waitu ebigambo ebi ongambireho, baitu n'abandi barabintebiize kwo bati. Kandi ekindi, abaisiki ba Uganda abali omu Landani ka baingi, iwe isoke lyabo okalimanya ota?\" Rwakaduku: \"Nyowe omu Landani mmaziremu omwanya mukooto, mbarora obu baija okusorrookana omu nkurato z'ekitebe ky'abeegi ba Uganda abali omu Bungereza.\" Kahuukya naakyamudiida ayongera ati, \"Iwe nukwo kugamba omu kiikaro ky'okukora ebi mwiziriire kuhanuura oikara ha kurolerra abantu n'okubadiida?\" Rwakaduku omwana w'Abamooli Rutahirwa amugarukamu n'amakune ati, \"Abwoli, amaiso tosobora kugatanga kurora ebintu n'abantu, n'okuligira ebirukukira oburungi.\" Tureeni y'amaani g'enkuba ekaba niiruka muno nk'okwayo, neeyemerra ha buli sitenseni, orwigi nurwekingura, banu nibaturuka, abandi nibataaha, orwigi nurwekinga, neegaruka niimukya. Abantuneebacikya, neebacunda nibahuumirangana, kyonka nibakoonyerwa eby'okukwatirra ebi baatairemu kulinda abantu kugwa kuhutaara n'okuhuutaaza bagenzi baabo. Kahuukya obu yaboine eri haihi n'okuhika ha sitenseeni y'owaabu yayetegeka, yakwata ebintu bye omu ngaro, yaimuka yayemerra, yairra haihi n'orwigi. Akabona na Rwakaduku na uwe nukwo yakora. Orwigi obu rukaba nirwekingura ruti naayesimba aheeru, naayanguhiriza natemba amatembero, naahika nambere haikara omukumirizi anyakusorooza tikiti, naahayo eye nk'abandi naarabaho naagenda. Rwakaduku na uwe akaba naamulya orukuura, baitu akaba ataguzire tikiti ha yataahiire omu tureeni, habwokuba akaba atarukukugumya omuhendo ogu araasasura, akaba atamanyire kurungi akasoro bahiiga ha kasobora okuturukira omu rusaka. Omu kiikaro ky'okulindiirra akasasurra aho ha irembo, nk'abandi oku bakora, yagonza okusoobooka okurabaho omu kanyigirikaine kabantu. Ninteekereza akaba naatiina kusanga obusinde bw'omuhiigo gwe bwafuka. Baitu omukumirizi akamusanga naahweza. Habwokuba obu akaba yagendaho entambu nke ziti, akahurra omukumirizi naayamirra omu Rungereza ati, \"Iwe Garuka!\" Rwakaduku omu matu yacweramu ebiti. Omukumirizi obu yaboine atarukufaayo naayehyatira kwonka okuhwerayo yasiga ebya ha irembo yairuka yagenda yamukwata. Kahuukya akanagayo limu yabona 'Nkuroho' we nibamugarraayo. Yamukwatirwa embabazi omunda baitu handi yagira ati, \"Enkya yagira baamunjuna\" Obu yayeyongiire okucumiitiriza yagira ati. \"Boojo Omusaija ogu naalemwa okusasura siringi emu yonka? Tagira na nsoni ati barambona bata omukumirizi naanyemereza omurwanjale rw'abantu? Boojo ekihandiiko eki bahanika omu sitenseni zoona ngu omuntu kakuba agendera omu tureeni atasaswire bakamukwata nibamulehesa siringi bitaano omurundi gw'okubanza, ogwa kabiri nibamukwata emyezi esatu, takibona? Hati naateekereza ati nooha asobora kutamu omuntu wa mulingo ogu ekitiinisa?\" Baitu Kahuukya nk'omukazi akaba atarukusobora okumanya ngu abakazi abamu baina amaani maingi agatarukurorwa agacunda abasaija abamu. Rwakaduku akaba amaliriire okwemera ensoni kakuba bamukwata okukira okulindirra okusasura siringi emu akasanga Kahuukya omurungi nk'omwisiki w'omuruganikyo yamusiga rundi yamuburaho. Kahuukya ebiteekerezo biri byona ha byamurabiire omu mutwe akaba amazire okuheta koona naagenda nambere yakwatiraga bbaasi ye. Enjura y'oruhuuhirro ekaba neegwa aheeru. Kahuukya nk'abandi boona abakaba baina manvuuli, ayanjurra eye egyesangiriza. Obu yahikire ha kikondo kya bbaasi, tiyagonza nuho kwemerra. Yayekuba omu rukuubo orukaba ruli hagati y'amaduuka abiri naatiina ati Rwakaduku taikara kumukurata akamusangiriza. Baitu handi akaba naaguma ati hanyuma y'ebi ebimubaireho, taasobole kuba n'obumanzi okumukurata. Baitu Kahuukya omu kakuubo atabandaleyo. Akaba ayesangiriize manvuuli ha maiso ayeswekeriire baitu amaguru ge nigazooka- Arukwiragura omu Barukwera - Rwakaduku obu yamazire kujangurra ebye n'omukumirizi, yayanguha bwango Rutahindwa okuserra Kahuukya. Yamugwaho omu kakuubo ataine na kasoni ha maiso. Yamugira ati, \"Abwoli waba onsigiire ki?\" Omu kasumi ako bbaasi ibiri ziija zikurataine. Kahuukya arugayo ataaha omuli emu na Rwakaduku ati \"Nkuroho.\" Kahuukya obu yaboine biri biti yagituruka ahonaaho, yairuka yagenda omuli endi eye ekaba emuli omu maiso, ekyatangirwe motoka ezigiri omu maiso okugenda. Rwakaduku agira ati, \"Nkuboine\", na uwe agituruka agenda omu y'omu maiso. Kahuukya akasanga haroho ekiikaro kimu, akiikarraamu. Rwakaduku owaakaba naagonza kumwikarra ha rubaju bimusobera, ahambirizibwa okutemba omu kainaabiri habwokuba bbaasi z'omu Landani zoona ziba Kabandole baitu omutima gwe n'eriiso bikaba biri hansi. Sitela Kahuukya obu yateeberiize ati naasobora kwetebera omuhiigi, yamalirra kutarugiramu aha arugiramu bwona kandi ha yarugiiremu buli Rwakaduku obu yamusendekeriize. Ahinguraho airraayo omu maiso sitenseni emu, baitu omuhiigi akaba atali w'okwecwaho bwango ati. Na uwe aguma omu bbaasi okuhikya obu yaboine'omuhiigo gwe gwaturuka. Kahuukya hati akaba amaliriire okurwana, habwokuba n'akateekerezo k'okutandika omuganjano mukemuke ogw'obumanyi na Rwakaduku kakaka kahweriiremu ha sitenseni obu baamukwata. Bbaasi obu yayemeriire Kahuukya yagirugamu, yacwanganiza enguudo, yakwata omuhanda gwe okutoma omuka. Rwakaduku akabanza okutangwa motoka okucwanganiza, obu zaahoireyo enyindo yaita hansi, yatoora obusinde. Yarubata najwambura yahikaho Sitela yatandika orubazo ati, \"Motoka za kunu zikahingurana, nizo zaaba zintangire okucwanganiza.\" Kahuukya n'iraka erirumu okukayukamu kuke, amukaguza ati, \"Baitu noogyaha kandi habwaki nonkuraatiriza oti, ndi munyankomo?\" Rwakaduku nk'atarukufaayo kintu kyona agarukamu ati, \"Abwoli, ninkusendekereza kandi ningonza okubaza na iwe.\" Kahuukya naayeyongera okukayuka agarukamu ati, \"Nyowe tindukwenda okumpaakahaaka, kandi tinkuraaliize nti oije onsendekereze. Ijweri nabwo nukwo waizire oti. Munywani wange ayatuboine hamu akasigara nankaguza abiihiirwe ati, \"Oli Omusaija ou oikaire na uwe nooha?\" (Boojo kinu kyali kyamananukwo?) \"Kandi ekindi enju ha ndukuraara, teri nju yange, nju y'abantu bakuru. Tindukusobora kutwarayo bantu nkooku nkasiimire. Noosemerra ogarukire hanu. Ondeke.\" Iraka lya Kahuukya likaba litandikire okwimuka na manvuuli omu ngaro ze akaba naagihungya muno okugumya ebigambo bye. Abagenzi omu muhanda bakaba nibasobora okurora ngu hagati y'abasigazi abo bombi haroho ekitarukufubata kurungi. Kahuukya ayongera kuha amagezi Rwakaduku ati, \"Ogende oserre ondi ow'okusendekereza, Nyowe tindukwenda kugaruka kusendekerezibwa abantaraliize. Onganyire.\" Rwakaduku akaikara amutunulire nabaza ebigambo ebi. Yamanya n'okuhunirra ati omwisiki ebigambo naabigambakwo amaliriire, baitu bikaba bitarukumusisa haruguru omu kurora okw'okubanza. Rwakaduku yagarukamu mpora ati, \"Nukwo mukyara, obu oraaba otarukugonza kukusendekereza, kangarukire hanu. Obu olisiima olindaaliza.\" Kahuukya atagarukemu yakubuka kwonka yagenda, akaba atarukugumya ati hati amwehohooliire kimu, nahabweki yayerabya obuhandahanda obwa hara kuburanganiza obusinde, kakuba agonza kugaruka kumukurata. Rwakaduku asingirwe, omukira agutaire omu maguru nk'embwa oku ekora mukama wayo obu agihinda okumukurata, yasosooza ekirale kye yagaruka 'omu kaye'. Boojo akagarukayo naateekereza ki? Boojo muhanda ki ogurukukira oburungi rundi ogu alirabamu bundi okwita omukago n'omunyiginya onu? Abaisiki abarungi basisana ekyakyo kya rooza. Oburungi bwabo bucundiriza abantu baingi abarungi n'abatali barungi okubaizira. Baitu nkooku rooza egira byombi, amahwa hamu n'oburungi n'okuboya, nibasobora okucumita n'okwehaihura aba batarukwetaaga n'abatali barungi, habw'okulinda okuboya n'ebyakyo ebinyakuli omuli bo. Maama Wange Akaana k'obwisiki k'emyaka mukaaga ey'obukuru, ibara lyako Kazigati. Omu kyaro kya Buhinga, omu rubuga Kabarole, omu Bukama bwa Tooro, omu mwaka 1930. nyina ko azindukire ekiro okugenda omu mpinga Kazingo, okugurayo ebinaga n'enguli y'okuhunikamu oburo obu aragisangayo. Kazigati kasigaire omuka konka na bagenzi baako babiri. Omwojo Kisembo w'emyaka esatu n'ekicweka n'akaisiki Basemera k'omwaka gumu n'ekicweka. Kuruga Buhinga kuhika Kazingo n'ebigere otwairwe ogwa makutu mairo ikumi. Amagenda n'amagaruka nizo abiri. Izooba niritobera, abaana nibahungira, enkoko niitaaha niiharruka nizitemba ha ruhaara rwazo. Obunyonyi omu miti nibutiitiira. Maama wa Kizigati aiririirweyo, orugendo ruli hara n'ebigere. Kazigati naasobora kurolerra bagenzi be nyamusana, baitu ekiro bambi n'omwirima n'obutiini bw'obuto, akaba atandikire kusoberwa. Ebiteekereezo bye byona bikaba biri ha \"Kahanda\" habwokuba nuko katwaire Maama we kandi nuko kasemeriire kumumugarurra. Nahabweki akatandika kukajima omukago omunda ye ati: Kahanda karuga omuka nikatoma aheeru, Ngarurra Maama wange. Kahanda kagalihire Kahanda kafunzire, Ngarurra Maama wange. Izooba niritobera omwirima nigwija, Enkoko itaahire n'abaana nibaita amaiba, Ngarurarra Maama wange. Titwina nku n'akatadooba tinkaboine. Ebyokulya bihoire n'amaizi gaseesekere Kahanda ka nyabusozi Kahanda ka nyabubaale, Kahanda ka nyabuterre, Kahanda ka nyabisaabu, Ngarurra Maama wange. Kahanda k'omurufunjo, Kahanda k'omu bisaaru, Kahanda ka nyabubira, Kahanda ka nyabubingo, Ngarurra Maama wange. Kahanda nyamwegoda, Kahanda ka makutu, Kahanda kacwekere, Kahanda nyakatokato, Ngarurra Maama wange. Kahanda ninkuramya, Ngarurra Maama wange. Kahanda k'entangatangano, Kahanda ka ha nguruko, Kahanda ka nyaburaara, Kahanda ka nyaburaro, Ngarurra Maama wange. Kahanda omu bwerre, Kahanda omu kahanga Kahanda omu ntembotembo. Kahanda omu nkonkomoko. Ngarurra Maama wange. Abaana nibahungira, oturo twokubaita, Omwirima nigwija n'enku tiiroho N'akatadooba tinkaboine Ngarurra Maama wange! \" Ha saaha ibiri z'ekiro omwirima gutiire ensi yoona eculiire Maama wa Kazigati ayetwekere ekinaga ky'enyugu, agiteekeremu ekinaga ky'ensoha omunda akitairemu ebihimba n'enjagi ezirukwera n'ekijuma nkuba n'obutuzi yagaruka omuka Buhinga ajwahire atuutukire, omutima gumwemeriire. Enjura ekaba egwire omu muhanda akaba ayetwekere alemiire. Obwire ha bwatandikiire okuteerana akaba ayekagwize emirundi ndagira nti ingaha ati. \"Boojo deeru abange ndabasanga!\" Obu yahikire ha mulyango, kunu naatura ebi ayetwekere, atarukufaayo engoto nkooku emugangire yayeta n'enkizi ati: \"Kazigati murumu?\" Kazigati n'abaanyina bakaba babyamire hansi kwonka omu bukomero bagwijagiire. Kazigati ahababuka n'ekihika naagira ati, \"Koowe Amooti.\" Amooti amugarukamu n'enkizi ekyamurumu ati, \"Abaana baraha?\" Kizigati kunu naakingura orwigi amugarukamu ati, \"Babyamire hanu hansi otabarubata.\" Maama: Kandi Abwoli boojo togira oti koobate omu bitabu byabu! Kazigati: Amooti twikaire tukulindiriire nitugira tuti oraija bwango omwirima gwaija, omu kisiika natiinayo twabyama hanu. Maama: Basemera! Kisembo! Mwimuke nyizire, mawe, leero ensi ebamigire embaju timwisigaize. Ebyokulya obahaire baalya? Kazigati: Ego baliire, baitu bihoireho, amaizi goona gaseesekere, Kisembo aikaire naarabaho ensoha yagihuumira yatenta gaaseeseka. Maama: Teyatikire? Kazigati: \"Nangwa nyizire bwango nagikwata neetenterra.\" Maama: Leka ndabeho ngende ncumike akatadooba. Ahwera ha kaifo akwata ha musago nambere yasigire yasereka ekibbiriiti naatiina abaana kwokya enju. Akiihayo ahanuura akatadooba na ko kuruga nambere yasigire yakasereka. Akacumika. Omusana gwaka omu mwirima gwabo. Abatobato abata omu bitabu abasweka, ababyamya kunu naagira ati, \"Kababyame bati obwire buhoireyo n'amaizi tigaroho, baranaaba nyenkya.\" \"Aturuka aheeru ataahya ebinaga bye, abihinguza omu kisiika ky'omu rwemo. Kazigati atandika okumusubirirra ebifiire haka. Na uwe amurabiramu eby'orugendo rwe. Hanyuma na uwe amuragira agenda abyame. Katuutu na Kapucu Ise Maama atakabyamire ayekaguza wenka ati, \"Leero nyowe binu ebigere mbibyamye ha n'esaabu yabyo eti! Atalinde kwegarukamu, yamatuka n'akataara ke yahingura ha kaifo. Omu mutima gwe akaba naasiima Nkya habwokuba abaana, eka, ebikwato n'ebitungwa, byona abisangireho. Ekintu ekirukukiraho obubi kyakusoboire okubaho abaana abato bati basigaire bonka haka okumara ekiro kyona. Ayeganyira ati, \"Obutagira wanyuma nukwo bukagira buti!\" Atalinde kwegarukamu, yamatuka n'akataara ke yahingura ha kaifo. Kazigati akaba ali omu kitabu naatwalirirwa. Obu akaba atakahweriireyo, omutima gwateera gwagarra. Yaijuka munywani we Kahanda. Yaimuka, yagenda yamwemerra ha rubaju, yamukwata omukono n'obugaro bwe yamugumya. Yainunuka yamuraramira omu mboni y'eriiso naamwegerra yamusiima ati, \"Kahanda nyakuruga omuka nootoma aheeru. Mamaino kungarurra Maama wange.\" Yagarukayo yagwijagira. Ifuro n'Amata Akaisiki Katuutu kakaba katakahikize emyaka etaano ey'obukuru. Kakaba katwaire oburungi", "completion": "bwa nyinako Kajobe n'amagezi ga iseko Kapucu. Kaagonzaaga muno okubaza n'okukaguza ebikaguzo ha buli kantu koona aka kaaroraga n'aka kaijaga omu mutwe. Ise ko Kapucu akaba ali musaija omwetegereza, omugumiisiriza, atarayekanasaaga ebikaguzo by'abato. Uwe na uwe na Kajobe bakaba beekambisize abaana baabo okubatebezaaga n'okubakaguzaaga ebi barukusiima. Baitu obumu byababuranganizaaga ebindi bibakwasa n'ensoni okubigarukamu. Hati nu teera akasisani omu mutima gwawe orole Kapucu ali omuka ye. Aikaliire omu ntebe ya sofa enkooto ey'abantu basatu. Ekiro Kyasande esaaha nka mukaaga n'ekicweka aho. Kapucu n'ab'omuka ye bacurwire okusoma. Omusaija onu Kapucu ayakoraga omu Gavumente omu kitongole ky'ebibira, akaba aikaliire ahuumwire, aihireyo ekitabu kye naasoma. Omukyara we Kajobe akaba ali omu icumbiro naateekaniza ekyanyamusana. Ahonaho Kapucu akahurra emirindi y'ekito neeruga omu kisiika ha kaifo. Ni Katuutu aizire kutebeza ise amakuru n'okumusogoita ebikaguzo. Aija amwikarra ha rubaju omu ntebe ya sofa. Kapucu amaiso agaiha omu kitabu eki akaba naasoma agaroza omw'omuhara. Katuutu atandika ati, \"Taata hati obu twaba nitusoma omwegesa yatutebeza ebigambo by'omusigazi ayayegomboize okubonabona n'abantu b'ihanga lye, okukira okwikara omu kusemererwa omu kikaali ky'Omukama.\" Ise habw'okugonza okwetegereza Katuutu obu araaba ayetegeriize kwo byona ebi bamwegeseze amukaguza ati, \"Hanyuma kiki ekyabaireho?\" Katuutu atandikire okutagata habw'okutunga omugisa ogw'okutebya ebi bamwegeseze, agarukamu ati, \"Hanyuma Omusaija ogu akairuka omu kikaali yayebembera abantu b'ihanga lye yahaiha omu bwiru.\" Kapucu ayongera amukaguza ati, \"Boojo akakora kurungi?\" Katuutu amugarukamu ati, \"Baitu taata bagamba ngu omu bikaali abantu balya kurungi, bajwara kurungi. Haliyo abairu n'abazaana n'abaheereza, ngu haliyo n'amakondere n'entimbo. Tihaakuzookereyo omuntu ondi owaakwebembiire ab'ihanga lye kubaiha omu bwiru?\" Kapucu na uwe nk'omuhara akaba atandikire okusemererwa n'okwesiima okubona atungire omugisa ogw'okusobororraho omwana onu omuto ekigambo kinu ekikuru omu bwomeezi bw'abantu. Okwegombooza n'okukomamu ebi ebirukukira oburungi, obukuru, omugaso, okwikaraho n'okunana, kunu obundi omu kuzooka okwa ha ruguru bisisa ebitarukusemeza. Agarukamu omwana ati, \"Kyamananu omusigazi ogu ataleme okutunga omulimo mukooto okucwamu eki asemeriire okukora hagati y'eby'okusemererwa n'okwesemeza uwe wenka, n'eby'okwefiisa akeefuma okujuna ab'ihanga lye. Kakuba yayegomboize okwikara omu kikaali rundi tihaakuzookere omuntu ondi omu kiikaro kye, kandi ekindi tihaakubaireho owa akubaire naamwijuka na hati hoona Akusisaine nk'abantu abandi boona Ababiito n'abagaragara abalya kurungi, bakatoonyereza buli kiro, ba kahuliiriza entimbo, bakaguruka amakondere, hanyuma bakaragara nk'orwakyo, bakeeba bakabura batakyaijukwa muntu.\" Hanu Kapucu ebi akaba nabaza yabanza yabirugaho yakaguza Katuutu ati, \"Oraboine abantu nibaiturra amata rundi pepisikola omu giraasi?\" Katuutu aikiriza ati, \"Ee, kambabona. Omuntu obu aiturra amata omu giraasi agikwatiire hansi n'omusumba mwingi, ehaaga bwango egira n'ifuro lingi.\" Ise ayongera amukaguza ati, \"Baitu kandi kakuba aiturramu mporampora habaho ki?\" Katuutu agarukamu ati, \"Egiraasi ehaaga amata, baitu tihabaho ifuro lingi.\" Kapucu amukaguza ati: \"Iwe boojo kakuba oikaire noogura amata ago rundi pepisikola wakutwaireho kiha?\" Katuutu agarukamu bwango nk'arukusoleza ati, \"Nintwaraho egiraasi enyakuroho ifuro.\" Ise amugarukamu ati, \"N'abantu baingi omu nsi munu nukwo bakora bati. Beegomboza eki tabaiguse habwokuba nikizooka kurungi ha ruguru basigaho eky'omuhendo eky'okwigusa.\" Omunyoro Kapucu ayongera aleeta ekyokurorraaho kindi. Agambira omuhara ati, \"Omu nsi munu nitusisana nk'abantu abali omu duuka rundi omu katale. Noomanya omu maduuka agamu n'omu butale obundi osanga emihendo y'ebibambo n'ebintu ebindi bagihandiikireho. Ebintu ebirungi muno, ebirukunana osanga biroho emihendo mikooto. Ebindi ebitali by'omugaso muno, rundi ebitali by'okwikaraho n'okunana, ebicucuka bwango, obisangaho emihendo ya laisi. Baitu hati teebereza orole, kakuba haija omuntu ow'itima ekiro, akakwata emihendo yoona akagihingisahigisa. Ebibambo eby'emihendo emike nibyo akataho emihendo emikooto, n'eby'emihendo emikooto akabidibya. Kiki ekirukubaho?\" Katuutu agarukamu bwango nk'arukukaguza ati, \"Obu taata nikisisana nk'omuntu arukugura ifuro?\" Ise amugarukamu ati, \"Ogarukiremu kurungi. Abantu baingi tibabanza kwetegereza kurungi n'okwekebiija eki barukugura. Katugambe tuti tibasisana nk'abarukuta ebintu omu minzaani okubirenga, n'ekirugamu bafeerwa, rundi aba ira nkooku baagambire, \"bairuka n'orutahazire, bagura byoyanswa.\" Katuutu akaguza ahonaaho amakuru g'okwiruka n'orutahazire n'okugura byoyanswa. Ise amusoborra kurungi, ayongera n'okumugambira ati, \"Omu bwomeezi bwaitu bwona twina okukomorra, okwegombooza n'okucwamu, eby'omuhendo n'ebitali by'omuhendo, ebirukuhwaho bwango n'ebirukunana. Gamba kakuba omusigazi naagonza okuswera, naasobora okurora omwisiki kijumba, atoonyeriize, ise muguuda.....\" Hanu Katuutu amucwamu bwango ati, \"Hati ogu taata tasemeriire okumuswera?\" Ise na uwe amugarukamu bwango ati, \"Naasobora kumuswera baitu naasemerra amuserreemu n'ebintu ebindi, nk'obwesigwa, okukuna, obukozi n'engonzi. Habwokuba oburungi bwe n'obuguuda bwa ise nibisisana orwakyo, obu biriragara bikahwaho halisigaraho ki? Nikyo kimu n'omwisiki, tasemeriire okusikwa akalimi k'omwojo konka. Naasemerra amute omu minzaani amupime atakamwikiriize.\" Katuutu naagonza kuzaanisa ise, habwokuba bakaba bali nganjani muno, amukaguza ati, \"Bunu iwe taata, maama akabanza yakupima omu minzaani?\" Obu ise akaba atakamugarukiremu, bakabona maama naaleetwa omu mulyango. Akaba ahuliire ekikaguzo ky'omuhara yakagwize ise. Abakaguza naasandaara ati, \"Obu ninyowe mwikaireho? Kandi Nyowe niinyijamu nta omu rubazo rwanyu?\" Bombi obu bakaba batakagarukiremu yabeeta ati, \"Ebyokulya biteekaniize mwije tulye.\" Bombi baimuka baamukurata omu kisiika ky'okuliiramu. Obu bakaba nibalya Kapucu yagambira omukyara we ati, \"Atwoki, Katuutu aikaire nansubirirra ebi babeegeseze omu Kanisa y'abato.\" Kajobe akubukira Katuutu amukaguza ati, \"Abwoli babeegeseze ki hati?\" Katuutu ayagonzaaga muno okutebya ebi ahuliire n'ebi arozire, bakaba bamuhikize. Yagarukamu yasoborra byona nkooku akaba naabiijuka. Ebyokulya yabanza yabita ha rubaju. Obu yamazire nubwo Kapucu na uwe atandika ati, \"Ha waizira, nyowe naba ninsobora Katuutu nkooku kiri kikuru muno ebintu okusisa arukubirenga omu minzaani, hanyuma okabiha emihendo yabyo.\" Kapucu akaba amanyire obuganikyo bwingi obugufu obu yayeyambisaaga okusoborra engiga ezi yabaga naabazaaho. Omu kasumi ako nubwo yaijukireyo oruganikyo rw'omukazi owaakaba atamanyire kulengerra kurungi emihendo y'ebintu. Yatandika ati, \"Ha mwogo gwa Butyaba omulimba akorora omwana atamanyire okuziha naagwa omu nyanja. Obu yaboine amaizi gaamwibika gaagaruka gaamwiburra omurundi gumu, yairuka ahonaaho yayedibika omu maizi yamwiburayo yamujuna. Hanyuma y'ebiro nkabisatu, omwana akaba ali omu mpinga na nyina, yaleeba omulimba ayamujunire. Yasima nyina yamugira ati, \"Maau, omusaija ogu nuwe yanjunire ijweri obu nkaba ninsa kwitwa enyanja.\" Nyina omwana yamweyuna. Obu yamuhikireho yamukaguza ati; \"Niiwe wajunire omwana wange ijweri obu akaba naasa kwitwa enyanja?\" Omulimba akaba naatekereza ati nyina omwana naagenderra okumusiima, yamugarukamu n'akaimwemwe ati, 'Ka ninyowe Maau!' Nyina omwana nubwo yamugarukiremu aswakiire ati, 'Kandi akakufiira ke akaba ajwaire okakataha?\" Katuutu yahunirra ati, \"Mawe! Boojo omukazi ogu tamanyire kusiima n'okurora ngu obwomeezi bw'omwana we nubukira akakufira ako konka!\" Okulya ha meza kukaba nukugenda mpora muno, habwokuba boona bakaba nibabaza, kandi nibahuliirizangana. Kandi ekindi ekiro kinu nkooku kikaba kiri Kyasande, boona bakaba baine obugabe. Kapucu eby'omukazi wa Butyaba yabirugaho, yatandika kutebeza omuhara eby'emitego. Yatandika ati, \"Omu bwomeezi bw'abantu harumu emitego nyingi, kandi ensita ya buli mutego gwona eba emu.\" Katuutu n'ekihika kingi naagonza okumanya akaguza, \"Neeha egi?\" Ise amugarukamu ati, \"Ninkwizira. Buli mutego gwona kirahuka okugutaahamu, baitu kiba ky'obulemeezi okugurugamu. Abantu baingi---otagira oti abato bonka baitu n'abakuru na bo---bagwa omu mitego, nibaitwa ebike, ebitali. by'omuhendo, nibasikwa ifuro kunu ebingi eby'omuhendo biriyo.\" \"Niinyijuka ira ha kyaro Kiculeeta, hakaba baroho empisi mahiiha, eyekaba etuntwize abantu, neerya enkoko zaabo n'embuzi, na buli kantu koona aka yakagwahoga. Nubwo omusaija omu yamaliriire okugitega n'ekiriba. Yarora obulenge bw'embuzi obugagire yabuta ha mbasuko y'ekiriba. Empisi obu yaizire yanunkirwa okuboya kw'enyama yarora n'omulyango ogurukutaaha omu kiriba guli mukooto tiyafaaho kurora ngu omunda ha mpero yagwo mufunda muno. Kandi tiyararamira eruguru okurora ebisobora okugigwera nibigiita. Yataahayo okwihayo akanunka. Ntamanya niitwa ebike kunu ebingi biriyo, habwokuba ekaba etakairiire hara akati nikagicumita neefa n'obulenge etakabuhikire.\" Kapucu abanza aleka kubaza, akoma ehuuma ye n'omuhyo gwe kumaliiriza ebyokulya bye ebikaba bitandikire kuhora ha sahaani. Baitu abakaba nibahuliiriza orubazo rwe ha meeza bakaba batarukwenda aleke, na uwe akaba naasisa arukunulirwa okubaza naayegesezaaho n'omwana. Nahabweki obu yamazire okumira ebikaba biri omu kwanwa yafundikira ekicweka eki eky'orubazorwe ati, \"Kikuru muno omuntu weena okubaganizaamu emitego n'etali mitego omunsi munu. Orufumo rw'ensi rugamba ngu, 'Ekenga eri nsongora----' Kajobe arumaliriza ahonaaho ati 'efa garamaire.' Katuutu akubukira nyina amurora n'amaiso g'okumunyumiza. Amusaba okurumusoborra...... Nyina Katuutu obu yamazire okumusoborra orufumo hati Katuutu amaiso yagahindukiza ise nigisisana agarukugamba ati, \"Obu taata wamara? Toyongera okantebezaayo oruganikyo rundi orurukukwata ha kwegombooza, okukomorra kwetantara emitego n'okutagura ifuro?\" Kapucu kitamutwarre omwanya okusoma ebiteekerezo by'omuhara. Yaijuka enganikyo ze ibiri yatandika okutebya orw'okubanza ati, \"Omu rubuga orumu omunsi ya Bafaransa, omwana w'obwojo akarora orutindo rw'egaali y'omwika rucwekere. Ahanooho yaijuka ati Omu kasumi katali kaingi egaali y'omwika ijwire abantu ekaba niija kwija kurabaho. Ekirukumanyisa ngu abantu boona abakaba bali omu gaali egi, bakaba nibaija kufa, egaali obu eraagwa omu kisaaru eky'orutindo rukaba rutambukire. Omwana yatandika okuteekereza bwango. Ahonaaho akahurra okuhirra kw'egaali niija. Akaba ajwaire esaati erukunanata. Yagijuuramu ahonaaho, yagibohera ha kiti. Yairuka n'amaani naateera orutindo amabega, naagenda omu maiso ha byoma egaali y'omwika ebi egenderaho. Yayemerra hagati y'omuhanda naahungya esaati ye n'amaani n'ebikiratima nibimuteera. Kikaba nikisoboka omubingi w'egaali y'omwika okutamurora n'okumutemberamu akamwita, kandi nukwo kyabairekwo. Omubingi w'egaali ha yamuboniire n'okukwata ebiziiza okwemereza tureeni, kandi n'omwana ha yatungiire omwanya okuguruka okuruga omu maiso gayo ekaba emazire okumurubata okuguru okumu yakucwaho. Obubakaba batakamutwaire omu irwarro n'okuhururwa kwingi, akasiga yabasoborra eki yagenderiire.\" Katuutu agamba naamuganyira akiikire engoto ati, \"Caali! Omwana ogu akahayo okuguru kwe okujuna obwomeezi bw'abandi kunu akaba atabamanyire!\" Ise agarukamu naagumya ati, \"Ky'amanamu akaba amaliriire n'okuhayo obwomeezi bwona. Okucwamu kwe n'okukomorra kwe n'omuhendo ogu yataire ha kintu eki gwali gwa haiguru muno.\" Katuutu yatunurra ise n'ekihika ahunire, omutima gwe guli ha mwojo ogu, baitu kandi naasisa arukugamba nk'Abaganda ati, \"Nsimye bwongerwa\" Na nyina na uwe akaba naanulirwa enganikyo ezi, Kapucu abateerayo orwa ha mpero ati, \"Ha kiro kimu aboojo mukaaga bakaimukya baagenda okutemba orusozi oruraihire kandi orurukulemeera okutemba. Bakagenda n'omwebembezi waabo omusaija omukuru. Baahikayo baarutemba. Baitu obu bakaba bakyaliyo enjura yagwa haija ekiho, obuterre n'obutiti, okusirimuka kwali kw'akabi mali. Orubaju n'orubaju rw'akahanda aka bakaba nibarabamu, hakaba haliyo ekiinongoro kikooto. Bakaba nibagendera ha ndebolebo. Omu mwirima ogu n'ekiho n'obutiti n'obuterre, omu ha boojo abo yeterebuka yagwa yayeborongosa omu kiinongoro. Bakamuhurra naayekumbya bataine ky'okumukorra. Bacwekwa enkizi, ebigambo byabateera akahuno. Omu kasumi ako omwebembezi wabo yacwamu ati nibasemerra basiisire, beebohere ha miti rundi ha mabaale okuhikya obwire obu buraahweza. Baitu Kyemba, munywani wa Kyoya, omwojo ogu ayagwire, obu yaikaire tiyabeerwa. Hanyuma yagenda hali omukuru omwebembezi waabo, yamugambira ati, \"Ningonza onyikirize ngende ndole Kyoya nkooku ali.\" Omukuru yahunirra, yamugarukamu ati, \"Kandi hati nikikyagasa ki? Kyoya amazire okufa, kandi na hati obu oramukurata omu mwirima n'obuterre n'obutiti bunu noija kutungirayo akabi noohutaara rundi noofeerayo.\" Baitu kyemba yahambiriza okuhikya omukuru obu yamwoheriize ati, \"Irooko ogende.\" Baamutiiza tooci, yabaahukanaho omu mwirima. Kandi ky'amananu akaterebuka yagwa, yahutarraayo, baitu munywani we yamuhikaho. Obu yamuhikireho haahinguraho akaanya kake kati yamukabira omu ngaro. Obwire obu bwakiire nyenkya, yasenjura mpora mpora yagenda yahika hali batahi be. Yabasoborra byona. Nubwo omukuru waabu yamugizire ati, \"Tinkugambiirege nti tikikyaine mugaso okumukurata? Munywani waawe afire, na iwe dora hati nkooku ohutaalireyo oti!\" Baitu Kyemba yamugarukamu ananukire ati, \"Kibaire ky'omugaso hali nyowe okugendayo waitu.\" Omukuru yamugarukamu naamukayukira ati, \"Kibaire ky'omugaso ki?\" Kyemba emanzi yayongera okumwanuukura ati, Kibaire ky'omugaso, habwokuba mmusangirege atakakabire, kandi obu ampuliirege yaimukya omutwe yangira ati, \"Niiwe Kyemba?\" Namugira nti, \"Ego ninyowe.\" Hanyuma yangira ati, \"Nkimanyire nti noija kwija!\" Kapucu ha yamaliire okutebya ebigambo binu boona emitima ekaba ebeehanikire, habwokuba obu yamazire boona baikya orwoya rw'amaani nibaiha hara. Kapucu yafundikira ati, \"Hali Kyemba omuhendo gw'omuganjano gwe hali Kyoya, gukaba nugumukirra obusinge bw'okwebohera ha muti. Kandi ebigambo ebi ebya ha mpero 'Nkimanyire nti noija kwija' bikaba nibimukirra efeeza n'ezaabu. Akeegombooza amata yasiga ifuro. N'omusigazi waanyu ogu ou baabegese zeeho nukwo yakozire ati, akasiga okusemererwa kw'omu kikaali yajuna obusiiriira bw'abataahi be, yabaiha omu bwiru. Akakomaho ebirukunana n'ebirukwikaraho, yasigaho eby'akacu kake n'amakiisankya. Baimuka ha meeza baategura ebintu. Katuutu yahwera omu icumbiro okukoonyera nyina okwogya ebintu. Omunyoro Kapucu yagarukira ekitabu kye ha mulyango naanihira ati omuhara araatwara akaanya atakagarukire kumusogoita n'ebikaguzo ebindi. Omuka (Omuhandiiki ali omu Ihanga) Nkaba ntakeetegerezaaga ntamanya, Ekiikaro ekyetwa \"Omuka\" Oku kikira ebindi byona oburungi, Okukihita ebindi byona oburungi, Okuhikya obu nagenzire omu ihanga Namarayo emyaka nyingi. Obu nubwo nahuliire okwegomba Kw'okugaruka omuka owaitu, Omunsi ei nazaaliirwemu, Omu ihanga eri nayoroliirwemu. Nasaba Omukama runtwara, Nti Waitu ngarra omuka owaitu, Omuka nambere baanyeta empaako, Owaitu nambere baammanya obwihwa. Mboyerwe nibatobeza enyungu, Muka Byenkya naahotora oburo, Omuhara naatooranisa esabwe. Okuboya nukuunyisa amairu Ningonza kuboyerwa ebyenju, Nibajunga keeri omuba Kankya. Ningonza okuboya kw'embuuku Omu masinde g'ensenyerre, Abakazi baraaliire okusiga, Bategere iguru obulimi. Ngarra omuka owaitu, Mboyerwe ente niikyaro, Kahoza naihembera ekoomi. Ningonza mboyerwe obwasingo Igana ligomere omu isaazi, Ningoza okukaga okuboya Kw'omwani gwakize omu isamba Enjoki niihuuma ha rwakyo, Niisoroma ebiraakora obwoki. Nyoyere eyobyo n'enswiga, Nataho ekitakuli ky'omwokyo, Gaitaho n'ekinyonga ky'owaitu. Muka Byabu araire azaire, Omuka mpurre embuzi niijuga Kibaraasi ezigaizire ebiri, Akahaya rutanga rw'embaale, N'eruusi kabogo eza Ntwiga Omuka nyenkya ninjija kutaaha obugenyi, Kwebiiha naagaba omuhara Omwihwa! Omwiha! Omwihwa araha bamuhe ekibego! Ningonza kwimuka ekiro, Nkahurra kadiiko neegamba, Kunu obugoma nibudiikiira, Ndondo ataahize omugoole. Hurra! Hurra! Hurra abantu nibarra Rundi omwana wa Wenkya akufa. Bataaha baroleriire ha liiso! Amaraka nuho garukwiha! Nyoyere Krisimaasi y'owaitu, Enyakwizira omu kyanda peregecu, Hatali enu eya munuka, Ey'omukufuka tiitiiti. Omuka, ndole nibasimba ebitooke, Abasiki nibaiha eteete, Aboojo nibatema obugara, Nyineeka naagura omukaro, Nyinabwenge naasa omuherya. Nyenkya ninsoma misanto, Nyowe ninyirra kabunduguru, Weebale kuhikaho Adyeri, Na iwe weebale kusaba Ateenyi, Tumutendereze! Omuka, Nyenkya kiro ky'empango, Omukama naajwara ekondo, Mpurre amakondere nigaana Kunu entimbo niisikimba. Ha kyaro mbaire ha kyaro! Kunu abasaija nibaramya Okaali, Ningonza okurora obusozi n'obweya Omuyaga niguteera emburara, Oruhiira nirwokya eteete, Obunyansi nibuhuulikahuulika, Okuboya nukusa okw'eseeta, Ndole amabingo g'enganda N'engoro omu kisaaru nseeri, Ebitakura kunu omu ihanga. Waitu, ngarra omuka owaitu, Otaabone omutima gwange nigwera Nduge omu mbeho y'ihanga Nteerwe akasana ntagate, Owaitu ha banjuma amaijukuru, Oku nuho ndukwenda kugaruka, Nuho ndukwenda ahonaaho ongarre Nsandaale n'abaana ba Kitara Nsanzirane n'Enzaarwa z'Owaitu.\" Ekiro ky'Okwoleka Obwenda \"Deeru sinka nyowe hanu ndimukorra ki Araali ogu?\" Ebigambo ebi bikagambwa Maliya Kaabarwani naateera ise amabega, kunu amaizi nigamukunkumuka omu maiso. Tihali habw'okufeerwa n'okusaalirwa rundi kugira oti manyeki rundi ise akaba amujumire. Baitu akabigamba habw'okweganyira obuceke bwe n'obutasabora bwe kugarurra ise ekintu ekisobora kwoleka mali okusiima kwe n'okuhaisaniza habw'ebi ebi akaba amukoliire enyuma kandi n'ebi akaba naamukorra omu kasumi ako. Araali ogu ise, baamwetaga Paul Rwakasuuliza. Akaba ali nk'omu myaka nkaaga ey'obukuru. Akatandika emirimo ye ey'okubanza nka bboyi w'Abajungu, aba yaheerezaaga omu bicweka ebitali bimu ebya Uganda. Ha yainukiire omu bwabboyi kugaruka omuka akaikarra hansi okuswera omukazi n'okweyombekara eka, akaba akuzire mali. Hanyuma akazaara abaana b'obwisiki babiri. Omuzigaijo Maliya Kaabarwani, n'omusubiro Evaasita Kaabadooka. Emyaka Rwakasuuliza ei yamazire naakoorra Abajungu, akaba agyegiiremu okubara abaana b'obwisiki nk'ab'omuhendo mali okwingana abaana b'obwojo. Nahabweki bahara be banu obu baakuzire baahika okugenda omu meegero, akamalirra okubaheera kimu okwegesebwa okurukukira oburungi nkooku arukusobora. Emyaka egi ey'okubanza omu bitebe bya Puraimare akagisobora kurungi habwokuba fiizi zikaba zikyali nke, baitu bombi obu baahikire omu bitebe bya sekendure, akatandika okutunga obulemeezi kwija kuroomya fiizi n'ebindi eby'okumara okwetaaga kwabo. Yatandika okuguza kimu kimu ha bintu bye ebirungi ebi akaba asoroize omu busigazi bwe, n'ebindi ebi akaba ahairwe bakama be Abajungu aba yakorraaga. Ha buli ntandikwa y'orusoma yoona obu yamaraga kuhayo fiizi ateera ekiikohe ati, \"Ehuu\" Eki kyahwa. Ruhanga ayebale. Ata enkaito omu bigere kutandika kusoroma ez'orusoma orundi. Kaabarwani na Kaabadooka baali beegi barungi n'egeso zaabo zikaba z'omu bantu. Bombi baaroraga n'okuhaisaniza okurumu okuganyira nkooku isebo omugurusi yatalibanaga kubatungira obukonyezi, kandi nkooku akaba atandikire okweyahukaniza n'ebintu bye ebi yagonzaaga na bo ebi baaligiraga omuka nukwo aroomye obusente bw'okubeegesa. Kaabadooka obu yamazire ekitebe kya mwenda, kandi obu yaboine obulemeezi nibweyongera obw'okuhikya eby' okubakoonyeza, akateekereza muno omunda ye obu haazookereho omusigazi arukugonzaakwo okumuswera. Yamalirra okwikiriza okuswerwa nukwo haakire ise atalibanire omwana omu. Nyakaabu Kaabarwani na ise ekiteekerezo kye eky'okuswerwa n'okutahirra eby'obufumbo ali muto ati batakigonze. Ise akamugambira ati, \"Okusoma kwawe nikugenda kurungi, kandi nyowe noobundaba ntaine mulimu, baitu fiizi zaayu ninsobora kwiregyalegya ninzihikya.\" Baitu Kaabadooka habw'engozi Mpuuga ezi akaba amwolekere, kandi na habw'okugonza kwikizaaho ise omu bulemezi bwe, kandi obu yaboine na nyina uwe naamusemba yagumirayo. Na bali baamuleka. Ekikorwa kinu ekya Kaabadooka okwikiriza okuswera kyali ky'embabazi mali hali ise n'eka y'owaabu baitu okuswera kwe kutakonyere muno, habwokuba ha baamalire eby'obugenyi, ituungo lyabo likaba lyeyongiire okukeeha. Kaabarwani yaroraga buli rusoma ise na nyina oku barukwekokoora akabainako koona nukwo bamute ha bbaasi bamugarreeyo omu isomero Buganda, ayege asemeriirwe. Okusobora okuzoora fiizi n'ebyetaago ebindi byona eby'eka, Rwakasuuliza akatandika okukora omulimo gw'obukinjaagi. Kutunga ente zinu ez'okwita obundi kyamwetaagisaaga okugenda hara muno okwisuuburayo. Ha murundi gunu akakwatirwayo oburwaire bwa nimoniya obwamutabwire butamwisire, n'omuhara Kaabarwani yaruga omu isomero kwija okumurwaza. Baitu habw'omugisa yacwa ebigoye, yatega, yakirra kimu. Kaabarwani habw'okumanya obunaku bw'omuka y'owaabu tiyayejaakaga. Abandi noobu baajwaraga enkaito bakanywa sukaali omucaai yabo, uwe amaiso yabahangaga abiri. Buli rusoma, ha busente bwe obuke obu baamuhaga okwekoonyeza, yayahurahoga akacweka aka alisobora ira kugulizaamu ise akasembo akarukuzooka okumusiima habw'ebi byona ebi yamukoliire n'ebi yabonaboine habwe. Baitu kandi obusente obu akabucwa omutwe obu baamwetiire ise ali w'okufa. Hanyuma y'ebi byona ebyabaireho, akasumi kakahika Maliya Kaabarwani yamaliiriza omusomo gwe ahikire kurungi. Kakaba kasumi k'omuhimbo n'obusinguzi omuka yabo yoona n'omub'oruganda n'abanyubeemikago. Okwezi kwali kwa Desemba. Krisimaasi ekaba niirirra haihi. Kaabarwani akaba ategekere okugabira ise akasembo mali ak'Ekiro ky'Amazaarwa. Biro binu haroho ebiro bingi omuntu ebi arukusobora okwolekeraho obwenda n'okusiima hali omuntu rundi abantu ab'arukugonza rundi aba arukugayuka. Abantu baingi biro binu baijuka buli mwaka ekiro eki baazaaliirweho. Abandi baijuka ekiro eki baasweriireho rundi eki baasweriirweho. Abamu bacumba obugenyi obu bahikya emyaka abiri n'etaano rundi amakumi ataano baakaba kutandika ekintu nanka. Haroho ebiro ebikuru omu madiini nka Idi eky'Abásiraamu, Paasika obundi ekyetwa Ekyokuhumbuuka eky'Abakristo. Omuntu aho naasobora okwolekeraho Obwenda n'okusiima. Abantu abamu bamalirra okwoleka obwenda bwabo tihali ha kiro kimu kyonka omu mwaka hali omuntu omu, baitu okwoleka obwenda buli kiro hali abantu aba baikara na bo, omu bikorwa, n'akalimi n'amakune. Abandi booleke obwenda n'okusiima hali Ruhanga habw'ekisembo ky'obwomeezi bwabo, rundi habw'okubakiza endwara enkooto. Kirungi okukyeforra nk'ekiragiro okwoleka obwenda hali omuntuhaakire omu-buli kiro nk'Abasikautu oku beeranganiza. Kaabarwani akalindirra akasumi aka yamaliireho okwega yakakwataniza na Krismaasi. Akaba amanyire ekintu ekimu ha bintu ise ebi akira kugonza, kandi na uwe eki yakoraga okumugondezaamu, niyo ekooti ye ey'erangi ya kibuubi. Ekooti egi yamufubataga kurungi, yamuhiisaaga, kandi niyo yamuturukyaga omu bantu. Omu kasumi kanu ekaba ekuzire. Pamba ekaba etandikire okuturuka ha mabega, n'enkokera zikaba zitiirwe ebikoba. Ekiteekerezo kya Kaabarwani kikaba kiri kumugurraamu ekooti endi, erukusisanira kimu n'eri yoonyini. Nahabweki akagiihayo omu nsita yagiihaho ebirengo byayo byona kurungi, yabitwarra omubaziizi kaswa amubazirreemu endi. Ekooti ya kibuubi ekabaziirwa kurungi nkooku Kaabarwani yagondeze, n'obusente bwona obu akaba asoroize okumara emyaka egi yoona naayesigisa kanu na kali bwagihweraho. Obu hakaba ha kyasigaireyo ebiro bisatu kuhika ha kiro kya Krismaasi kyonyini, Kaabarwani akaba atakyasobora okubumbaatira ensita ye. Nahabweki akagenda yaihayo ekisembo kye nambere akaba akitaire, omuhimbo gumwijwire ekifuba, yakireeta akisembere kurungi omu rupapura rwa kigaaju. Akasanga ise na nyina baikaliire ha mulyago. Yateeza amaju omu maiso gaabo, omutima gwe niguteera munoho okukira bwona n'ebiyengeyenge bimuli omu maiso habw'okusemererwa kwe okwingi yagira ati, \"Araali nkuleetiire akasembo kaawe kanu k'Ekiro kya Krismaasi, noobu karaaba kali kake, baitu k'okwoleka okusiima kwange okw'omunda habw'obukoonyezi bwona obu watuhaire na Kaabadooka omu kwegesibwa kwaitu. Nimmanya nti wayesigisaaga bingi, kandi niimmanya nti n'oburwaire obu obukaba nibusa okukwita ijweri bukarugirra ha kutalibana kw'okuntungira fiizi n'ebindi. Ninkusaba okaikirize.\" Rwakasuuliza ahuniriire muno, yaimukya emikono yayanuukura aculiire, ekisemboomuhara eki akaba amuleetiire. Ekigambo kikasisana ekimutiire ibumbakanwa. Yakikwasa omukazi. Hanyuma nubwo yasisaine nk'arukweyanuukura wenka ati, \"M-m!\" Nubwo asiima omuhara ati, \"Weebale Akiiki.\" Okusiima kwe okwingi kukaikara omunda baitu omukyara we nuwe yakizire okusiima muno n'ebigambo bingi. Hanyuma y'akacu, nubwo Rwakasuuliza yaimukire yayekuba ha kaifo yaihayo akasanduuko kasemberwe omu rupapura, uwe na nyina aka bakaba bamutegekiire. Kakaba karumu ebirongo by'enkaito. Rwakasuuliza akaba amanyire nkooku abaisiki boona omuhara aba yasomaga na bo nkooku baajwaraga enkaito, baitu Maliya akaba atarukusobora okwigura habwokuba sente ezi yamuhaga zikaba zitarukumumara. Na uwe nukwo kusonda kwimugurra ha kiro Kyokuzaarwa ekya ha mpero eky'okwega kwe, oku akaba amaliriize n'obusinguzi. Rwakasuuliza obu yagarukire arugire ha kaifo, aikaliire hansi yatandika orubazo rwe orugufu ati, \"Akiiki nkooku ocwiremu ebisembo bya Krismaasi kubigaba ekiro kitakahikire, na itwe katukuhe akyaitu twakutegekiire.\" Kabarwani akyanuukura n'emikono ebiri kandi asiima muno n'okuhuunirra, hanyuma aimukaho ahonaaho kugenda kusumurra n'okurora ekiri omunda. Nkooku baakagambire ngu 'Akabenga otabohere kaisa ekihika.' Akasanga biri birongo bibiri eby'enkaito ezirukwera tiitiiti. Yayanguha bwango yanaaba ebigere, hanyuma yabyomeereza na taulo, yazeerengamu. Yayeyongera okusemererwa obu yasangire niimuhika kandi niimufubata kurungi. Kaabarwani obu yarugire omu kisiika nambere abazaire be bakaba bali Rwakasuuliza yagamba omukazi ati, \"Sumurra Adyeri, turole Maliya ebi abohere.\" Adyeri Kaabatalya asumurra ekitereke. Baasanga eri kooti enungi ey'ekitiinisa, kandi erukusisanira kimu n'ekooti ye kibuubi boona ei bamanyire, ei agonza kandi enyakumuhiisa muno. Obu yagyerengeremu yasanga neemuhikira kimu oti rundi ekamuhangirwaho. Yayeyongera okusemererwa n'okusiima, kunu ou akaba nasiima akaba ataroho. Mukazi we Kaabatalya agarukamu naacumiitirizakurungi enyuma hara ati, \"Obu kaabarwani bambi obusente obu wakamuhaga kwekoonyeza tiyabukwatahoga emyaka yoona egi, yaikaraga naasondera ekooti egi!\" Rwakasuuliza ebintu byona ebirungi kandi eby'omuhendo akaba abigulize bahw'okuheererra abaana be abo. Omu kasumi kanu obulemu akaba abumazire n'ebyokurwanisa abijwire. Akaba asigaliize kusiima Ruhanga ayamusoboize byona, kandi ayamukirize n'oburwaire obu obukaba bwizire okumwita, kandi ayahaire muhara we omuto eka. Araahayo ki hali Ruhanga? Ekintu eky'omuhendo akaba ainakyo omu kasumi ako niyo ekooti enu omuhara ei akaba amuhaire. Yayekaguza asobiirwe ati, \"Boojo ngiguze nyihemu ensimbi nziheyo ekisembo hali Ruhanga nandi ngireke? Kaabarwani alingamba ki obu alikihurra? \" Obu akaba naakyateekereza ebigambo ebi nubwo yaijukire ebigambo by'ekizina ebirukugamba biti, \"Baraga emigisa yaawe, huumuza omutima gwawe,\" Yaijuka ebigambo by'Abakama abafumu abaarubasire orugendo rukooto muno nibatwara ebirabuko byabo eby'omuhendo okurabukira Omwana Omukama Yesu. Yaijuka naayegarukamu ati, Ruhanga buli kiro ansaba ati, \"Mwana wange mpa omutima gwawe!\" baitu mmuhaho kake muno hali gwo buli kiro. Yaijuka orufumo rw'ensi orugamba ngu 'Egakamirwa niyo egacwerwa.' Yayekuba omu kisiika yahanuurayo ekooti ye ey'omuhendo yagitwara hali omubaziizi wa suutu naagibungya. Omubaziizi yagimuguraho omuhendo gwa siringi kikumi n'abiri. Zoona nukwo yakaikwasire yarora omu bbaahaasa y'ekisembo ky'okusiima eky'ekiro kya Nweri, okwihayo nk'ekihongwa kye eky'okusiima hali Ruhanga Kagaba Yahurra akyanganukire omu mutima gwe. Yaijuka n'engambo y'aba ira ngu 'Ekisemerra omutwazi nikyo kisemerra n'omutwalirwa.' Maliya omuhara na uwe atatunge okuhuumura omu mutima gwe hanyuma y'okutunga ekisembo eki eky'omuhimbo kuruga hali abazaire be. Akaba naayegomba okugabira Adyeri nyina hamu na Rubbani isenkuru, na Nyabaleega nyineenkuru akasembo k'okubasemeza ha Kyokuzaarwa omu myaka yaabu egi ey'obukuru. Omunda ye akaba naagamba ati, 'Iwe eby'omumaiso nibimanywa oha? Baitu kandi nabwo naayongera naayekaguza ati, 'Iwe ndabaha ki ? sente ndaziihaha? ekooti y'Araali zoona ekaimaraho. Boojo omu bintu byange nkuguza ki ekisobora kundeetera omuhendo ogurukujuna?' Ateekereza ha nkaitoze, baitu ateteerwa. Atandika okurwana obulemu omunda ye hagati ye n'abandi. Ha mpero ABANDI n'obwenda bisingura. Ahingura omu kisiika aihayo enkaito ze, abanza aikwata omu ngaro azihindurana nk'arukweyongera okuzeetegereza n'okwirigira, iziga limu limuragara, n'erya kabiri litahoAg'abaisiki tigaikara hara-aigarra omu sanduuko yazo, ayesusura amaziga, aturuka aheeru agende kwibungya. Itasimbye enkaito enungi nk'ezi. Baimuguraho siringi nkaaga. Agenda n'omuhimbo omu maduuka agurraaho nyina na nyineenkuru na isenkuru ebisembo byabo. Asigaza ekisembo kye eky'okuta omu bbahaasa habw'okusiima Ruhanga habw'emigisa yoona ei yamuhaire omu kwega kwe. Ha kiro kya Krisimaasi kyonyini Kaabarwani akaba aina Kabarwani na Rwakasuuliza eka yona bagenda okusoma ensoni naagira ati, \"Deeru Araali obu arabona enkaito zange ntaijwaire arangamba ki\" Baitu kandi akaba aina ekihika okurora ise naagenda okusoma atoonyere omu kooti ye empyaka ei yamuhaire. Akaija okurora aihireyo akakooti ke kali akakuru nukwo ajwaire. Asoberwa oku araamukaguza kandi kunu na uwe obu ebigere biri busa. Baitu hanyuma aguma, amwirirra haihi amugamba mpora ati, ha kiro kikuru nka kinu? \" Rwakasuuliza ekikaguzo nka kinu akaba naakinihira, nahabweki obu kyaizire yagenda yaikarra hansi yayeta omuhara yamukurata, yagorra omukono yamukwata mpora ha ibega yamugambira ati, \"Akiiki, muzaana wange, ninkusaba onganyire. Omanyire nkakusiima n'omutima gwange gwona habw'ekisembo kyange eky'omuhendo kandi eky'omutooro eki wampaire, kandi n'obulyo obu wayolekere obu wakingurra, kandi obu nakitungire nikyo kyali kintu kyange ekirukukira omuhendo. Baitu Akiiki ekooti yange nkagitunda ijo, na sente zoona ezi naihiremu ninzihayo ekisembo hali Ruhanga okumusiima habwa byona ebi yansoboize habwawe. Byona biruga hali Uwe.\" Yamaliriza ati, \"Hati nu na iwe irooko ogende ojwale enkaito zaawe oije tugende tusome.\" Kaabarwani obulemeezi ha mutima gwe bukeehereho kake, atiize amaju omu maiso g'omugurusi we, ainamire atarukurora ise omu maiso, abaza n'iraka erirukworoba nk'arukwecwera omusango ati, \"Araali ninkusaba onganyire. Na nyowe enkaito ezi mwampaire nkaitunda ijo. Nkaba ntaina kindi eky'okutayo habwokuba nkaba niinyegomba muno okuha Adyeri maama na mukaaka na Bbala akasembo ha kiro kinu ekya Nweri. Ezi nasigaizeeho nzitaire omu bbahaasa okwihayo hali Ruhanga okumusiima habwa byona ebi aturabizeemu. Rwakasuuliza yamwanuukura akyanganukire ati, \"Mwisiki wange ag'orukurra nugo ndukwesusura. Itwembi eki twakozire nikyo kirukukira oburungi. Nyowe nkeesigisa ekyange ekirukira omuhendo n'omutooro, na iwe okeerekesa ekyawe ekirukukira omuhendo n'okusemera habw'okuleetera okusemererwa ABANDI n'okusiima Ruhanga. Dora nkooku abakama abafumu bali aba ira aba twaihiriireho omurwa gunu ogw'okuhangana ebiramukyo ha kiro kya Krisimaasi baarubasire orugendo rukooto ruti n'ebisembo byaabo eby'omuhendo, okugenda okurabukira Omwana Omukama. Kandi deeru ihangamura dora nkooku Ruhanga yatuhaire itwe ekisembo ky'Omwana we omu wenka!\" Eka yoona baimuka baagenda okusoma Nweri bakyanganukire kandi nibasemererwa. Orame Akasumi obu kalihika, Kandi ningira tikali hara, Etaara yange ekaraara, Akatuma kange omunda, Kakalekeraaho okuteera, Nkaikya limu nkamara, Nkaraga ensi nkagenda, Nkahika migongeekoma, Nkasangayo Omugurusi Isiitwe, Ndimugambira nti, 'Taata, Weebale kunta omunsi' Ndimusiima habwa Maama, Ndimwebaza habwa Taata, Ndimunyumiza habw'engozi, Ezi natungire hali abantu, Ezaayolekerwe abanywani, Kunu akasumi koona koona, Nkaba ntarukwisemerra, Ai bwomeezi bwomeezi bw'omunsi, Ninkuramya Ninkuraga. Omusaija omu, Benedikito Karutaba akaba ali w'emyaka asatu n'etaano ey'obukuru abafumu be basatu ha baamumanyisiize amakuru ag'okutiinisa kandi ag'obujune, nkooku asigaizeeyo ameezi mukaaga gonka afe, aruge omunsi. Hati soma orole nkooku Karutaba ya yetekaniize kumara obusumi obutaito obu obwakaba asigaize. Boojo akakoraki? ISBN 9970-02-549-X Fountain Publishers Kampala - Uganda www.fountainpublishers.co.ug", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha Munwa Gw'Ekituuro Ha saaha ikumi n'emu z'ekiro zonyini, Kanyonyi omukozi omu Gavumenti akaba amazire okwimuka naaboha naayeeteekaniza okugenda okubungira amasomero Busongora. Mukazi we akaba amuraliize cai omu fulasika, n'emigaati ye enyakwokezeeho ha murro akaraara agiteekanize n'amagita g'okugisiiga, na sukaali y'okuta omu cai byona bikaraara biri aho ha meeza. Kanyonyi yaraaraga Kigarama omu Gomborra ya Mutuba I Omuruteete, omu Isaza lya Burahya, Tooro. Akaba aine motoka ya Landa Rova erukusobora kurubata engendo omu mihanda emibi ey'ebiina n'ebikungulima, eyeetaralemwaga obuterre omu njura. Kanyonyi akaba ali musaija w'ekyemo w'emyaka nk'amakumi ana n'etaano. Akaba aine omutwe gw'ekisorongyo ogw'ebyeyera, n'isoke ly'ekikabara erikaba litandikire kumeramu enju onu bunenero. Akaba aine amaiso g'ebituutu n'enyindo y'omujuba, amatu ge amagabu gakaba geehinguliriziibwe amasaazi. Amaino amarungi ha ngunu erukwiragura gakaba gaine enana ha rukarra rwa ifo. Emikono ye n'ekifuba kye bikaba nibyoleka ngu musaija mukozi. Bakama be baamwesigaga omu mulimo gwe. Ha saaha ikumi n'emu n'edakiika ikumi na itaano akaba naata ebintu bye omu motoka, ha saaha ikumi n'emu n'edakiika abiri hanyuma y'okuraga mukazi we abato-bato bakaba ba kyagwijagiire yatamu Landa Rova omurro yaimukya. Ngugwo ali Kanyambeho, ahingwire omu Ibaale, akwasire Ihani, akubukiire ogwa Itaara, naakonkomoka akasozi okuraba omu kibira kya Kabaizi. Obu akaba naasa kuhika hagati ya Itaara omu kibira akaleeba obutaara bwa motoka eyemeriire ha muhanda rubaju. Kanyonyi akaba ali Dereeva murungi o'wamakune yazimya etaara ye enyakurora hara yataho enyakurora haihi nukwo aleke kutumbaaza omubingi wa motoka anyakuli omuli eri ey'omu maiso. Obu akaba naahinguraho motoka ei yaleebere akanagayo eriiso yarora eri Landa Rova, omubingi agiikaliiremu wenka, kandi injini yayo ekaba neeyaka. Ha saaha ikumi n'emu n'ekiçweka zoonyini obu akaba naatembatemba akasozi aka busi bwa nseeri y'akabira atakahikire Maguru, omusaija yajumbutuka ha muhanda rubaju ajwaire ekipiira ayetaire na sikaafu omu bikya, ekicweka kyayo ekindi akizingiriire ha mutwe gwe na ha maiso, enkaito ze ziroho orume, yamuhungiza omukono bwango bwango naamwemereza. Kanyonyi yakeehya omurro gwa motoka, yakingura akadirisa ka motoka ye, yasana nk'arukuturukya omutwe gwe aheeru. Ahonaaho Kanyonyi akahurra embundu neemugambiramu eti, \"Bu! bu!\" ebyasi bibiri. Aho nuho yagarukiire okumanya eby'aheeru. Ayamurasire yairuka nk'akairiringwa n'ebikaito bye naasirimuka ifo, yagenda yasanga motoka ya Landa Rova engufu eyemeriire neeyaka yaadi nka kikumi kuruga ha kasozi; owa ha siteringi akasanga orwigi arumukinguliire, bagira bati ku! Motoka ya Kanyonyi, hanyuma y'ebi ebi abaireho mukama wayo, yaraara. Nkooku ekaba neetemba akasozi, yatandika okugaruka enyuma yaruga omu muhanda yagenda yatomera ekisa ky'enguudo ha mukono bumoso \"yakwamira\" aho! Etaara zaasigaraho nizaaka. Ha kiro eki kyonka Kasaija na Murusuura abaaraaraga Virika, bali bakozi omu Gavumenti Enzaarwa ya Tooro omu Isaza lya Kibaale, obwire bakaba baburoliire omu rwigi nibeeyuna okugenda okuhika kara Kahunge ha Isaza nibaruga ha wiikenda. Bombi bakaba baine obugaali, Bakakwata ogwa Maguru baija mpora habwokuba ha gaali ya Kasaija nuho hakaba hali etaara honka. Nubwo Kasaija ou akaba ayebembiire yagambira Murusuura ati, \"Weewe omu maiso haliyo motoka, etaara oziboine nizaaka?\" Nandi Murusuura ati, \"Weewe turuge ha gaali motoka ebanze erabeho motoka z'ekiro tiihurra.\" Bombi baaruga ha magaali. Nubwo Murusuura agambira mugenzi we ahuniriire ati, \"Embundu wagihurra?\" Nandi Kasaija ati, \"E, naanye nahurra ekintu kyagamba nk'embundu.\" Nandi Murusuura ati, \"Busaho kugurukyagurukya egi ebaire mbundu.\" Nubwo Kasaija agira ati, \"Baitu kandi motoka eyerukwakya etaara keetarukwija ebaire ki?\" Nubwo bombi baaleebere etaara za motoka endi neetembatemba Bukabya, baahurra n'iraka lyayo neegamba neesana nkeerukwiruka muno. Nandi Murusuura ati, \" Iraka lya motoka erukugenda eri nirisisana erya Landa Rova, nyowe nkooku naikairé omu kitongole ky'ab'ebisoro nitukozesa Landa Rova, nzimanya.\" Kasaija na Murusuura bombi baabanza baayemerra, bainemu n'enkizi, baalemesebwa eki okukorá. Etaara za motoka nizaaka, baitu terukuruga omu byemo. Iraaka ly'embundu eri baahuliire, na motoka ei baleebere neesa nk'erukwiruka muno neegenda busi bwa nseeri, byabanza byabatiinisa. Baamanya ngu haroho akabi. Baayemereza egaali zaabu ha rubaju baarubata nibasoobasooba nk'abahiigi, nibalengaho okugenda nibeehugura ekyererezi ky'etaara, okuhikya obu bairire haihi na motoka ha ekaba eri. Nubwo Murusuura ou akaba ayebembiire yagambire ati, \"Weewe motoka enu ka n'eya Kanyonyi.\" Kanyonyi akaba amanyirwe muno, kandi motoka ye egi eya Landa Rova akaba amazire na yo omwanya mukooto. Nandi Kasaija ati, \"Ego niyo kwo.\" Murusuura ou akaba amanyangaine na Kanyonyi okukira Kasaija ayeta ati, \"Kanyonyi, Kanyonyi.\" Tahurrayo na muhwe. Obu bayeyongiire okwirra haihi bakasisana okuhurra omuntu nk'arukugona. Nandi Kasaija ati, \"Kanaagona, agwijagiire!\" Bombi bairra haihi na motoka mpora, babona endolerwamu ya motoka eya ha rubaju eyatikire, Kanyonyi ali omu motoka naasisana nk'anyakwijagiire, aigamiire rubaju rw'omunda. Baahurra kurungi okuhiriita. Murusuura ayeta Kanyonyi, baitu tamugarukamu, nubwo akingura orwigi bwango ekyererezi ky'etaara z'aheeru kimwoleka esagama ha ngoye za Kanyonyi, agambira mutaahi we Kasaija ou akaba amuli ha ibega ati, \"Nuwe Kanyonyi, baitu ahutaire, oboine esagama!\"", "completion": "Amuhigiza airra omu rwigi arora kurungi, bamukwataho baamutengesaho nibamweta ibara baitu akaba atarukusobora kubaanukura, akaba naahiriita, baitu atakacwekaine. Nandi Kasaija ati, \"Tukoleki hati? Tuteere enduuru?\" Murusuura ati, \"Ego eki ogambire nikihika, ebya hati, tibaikara kugira ngu niitwe twamwita. Kandi ekindi ekya bwango nukwo kumanyisa aba Poliisi. Nyowe kansigale nindinda hanu ninteera n'enduura, iwe kwata akagaali kaawe nkooku karoho n'etaara oiruke bwango obagambire baleete ambyulensi.\" Enduuru \"waraara waraara\". Ekyaro kyona kyatuunguuta, habwokuba abamu abakaba nibarora bakahurra iraka ly'embundu ezi ibiri. Esaaha hati zaali ikumi naibiri, baitu omwirima omu kasumi kanu gukaba niguhikya omu saaha nka ikumi naibiri n'ekicweka, nubwo omuntu naatandika kühwezaamu. Enduuru ei baatiire etajugire busa, abantu abakaba bali haihi bakaija ahonaaho. Murusuura habw'okumanya ebya Poliisi abantu akabatanga okwirra haihi motoka, n'okugikwatakwata nukwo baleke kwita obusinde. Boona abaakaijaga bakasanga motoka etaara nizaaka, bakamanya ngu ya Kanyonyi, kandi ngu nibasisa bamurasire ali omu motoka naahiriita, bakwata ha munwa bahungya omutwe. Abamu bagamba bati, \"Leero omusaija Kanyonyi bamutuzire ki bambi kaatagamba kantu.\" Kasaija n'akagaali ke aka Raale n'ebikiratima byona ebi akaba anyina byo, kitamutwarre mwanya muhango kuhika ha mbuga ya ba Poliisi ba Fort Portal. Yatandika ahonaaho kufukumuka ebigambo ati, \"Kanyonyi afiire, Itaara, naahiriita. Esagama neemuruga omu kanwa. N'etaara za Landa Rova ye nizikyayaka. Tuhuliire iraka ly'embundu, bamurasire.\" Omuserukale omudugudugu ou akaba naalinda kandi atamanyire kurungi Rutooro asana arukumuboigorra ati, \"Weewe umesema nini? Kanyonyi! Landa Rova! taara! namna gani?\" Kasaija ou akaba atamanyire Ruswahiri rwingi na uwe atandika ati, \"Kanyonyi kwisa kufa kwa Landa Rova yake, banamukuba mundu.\" Omu kasumi ako omuserukale Omunyoro Kaheesi ow'ecepe isatu ou akaba ali ha mulimo omu kasumi ako omu kisiika ekiheriire eki, kandi ou akaba amanyire muno Kanyonyi, ahurra ibara lya Kanyonyi akingura orwigi n'enkizi, ahonaaho akaguza Kasaija kumusubirirra ebibaireho. Aragira kweta Dereeva wa Poliisi ahonaaho. Agya ha isimo abaza na Sabu Insipekita. Agamba Kasaija ati, \"Temba Motoka, akagaali kaawe kasige hanu, tugende ahonaaho onyoleke ekibi nambere kigwire.\" Bakaraba omu mu laini gw'abaserukale baihayo abaserukale abandi bbana baagenda na motoka ya Poliisi erukwiragura enyakuhandiikirweho ekigambo \"Poliisi\". Ha saaha ikumi na ibiri n'edaakiika asatu na itano baahika Itaara. Kaheesi akaba ali mbega w'amagezi. Okwihaho okutendekwa kwe omu mulimo gw'obwambega akaba azairwe n'ekisembo ky'okutata, n'okusumikaniza ebigambo; akaragaire n'obukaabaga kali kataito kata akaihamu amakuru. Akaba amanyire kugambisa abantu ebi bataraliire kugamba. Musaija araihire, aine oruhara n'obuleju ha munwa gw'eruguru, amaiso ge g'ebinoko, agaakuroraga nk'agatakurozire ntamanya gakumazire, yabazaaga n'iraka erirukuheheera. Omunwa gwe gwasisangaga ogunyakuroho akaseko akatahwaho. Yabazaga Orutooro omu iraka ly'Orunyoro. Kaheesi obu yahikire ha kiikaro akarapira motoka baagyemereza yaadi nka abiri kuruga motoka ya Kanyonyi nambere ekaba eri. Akasanga abantu baingi bagomere aho, abamu bakaba baleesirwe enduuru, abandi bakaba nibazinduka nibagya ha mirimo yaabu. Boona Murusuura akaba abatangire okwirra haihi motoka n'okugikwataho. Kaheesi hanyuma y'okubungyabungya amaiso kwehinguliriza motoka ahonaaho yakingura motoka, yakwataho Kanyonyi, yarora esagama nyingi esandaire kandi ejubize n'engoye ze, yasanga naahoijahoija, baitu atakakabire. Yaragira okwiriza haihi motoka ya Póliisi. Murusuura na Kasaija n'owa Poliisi baamukonyera okuhimba Kanyonyi okumuta omu motoka. Baamufubika bulangiti ye ei ekaba eri aho ha ntebe y'omu Landa Rova ye. Baamutwara omu irwarro lya Medikoro, na Murusuura yagenderaho n'abaserukali abandi babiri. Kaheesi hanyuma y'okuraaza etaara ezikaba nizikyayaka kuhikya obu, yaragira abantu boona okwirrayo hara. Abaserukale abayasigaire na bo yabataho okutangirayo ebiruuka orubaju n'orubaju rw'enguudo, uwe yasigaara aho na Kasaija. Yatandika okujaikajaika nk'embwa etoire obusinde naayehinguliriza motoka. Omu kaikaro akamu hayagumire muno okuserra bakaija okubona nainama naakomaho akantu, yakata omu nsahu y'ekooti ye. Yayeyongera muno okuserra omu tunyansinyansi otwa haihi n'ensaro y'amabaale g'omu ruguudo yagaruka yakoma akantu kandi yakata omu nsahu ye ey'ekooti. Ahonaaho amaiso ge gasisana agarukwesiima nk'omuntu obu aba azoire ekintu kye eki arukwetaaga muno obukiba kimubuzireho. Akaba akomere obusonsogoro bw'amasasi g'embundu ya Basitoora! Motoka ya Poliisi eyatwaire Kanyonyi yagaruka,yaleeta abaserukali abandi abajwara ebirukwera ha mikono, baatandika okulenga n'orukoba rwabu, kunu nibahandiika. Murusuura bakamusiga ha Poliisi naahandikisa ebi yaboine n'ebi yahuliire. Kaheesi akaba amazire kuhandiika bingi kuruga hali Kasaija nkooku basigaire. Abaserukali b'ebirukwera ha mikono obu baizire Kaheesi yabaza na bo ebigambo, yasisana arukubata omu kirale, yabasigaho. Yagenda naasirimuka ifo. Yarubata yaadi nka kikumi naarora noobwegendereza na mukono gw emoso, yagaruka naarubata mpora naarora noobwegendereza ha mukono gw'obulyo. Baitu ha maiso ge akagaruka naasisana nka atazoire eki arukugonza. Yatandikira hayarugire, naagenda mpora muno, ainamiriire nka arukugendesa emikono n'amaguru, naahigahiga omu bunyansi, naarorarora omu itaka, oti rundi enyindo ye eyekaba esungire, neekaga obusinde! Hanyuma y'okukora ati yaadi nka kikumi n'ikumi; Kaheesi akasisana nk'anyakuzoire eki akaba naaronza. Nubwo obutoonyatoonya bw'amagita ga hoiro obukaba butoonyere hansi, n'ekiikaro ekirukwoleka ngu motoka ikaire eyemeriireho kumara omwanya mukooto, kandi yasimburaho ahonaaho nk'ei barukuhambya. Ebi byombi akabizonzoora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu irwarro Medikoro abafumu basatu, bakatandika ahonaaho okurwana obulemu okujuna obwomeezi bwa Kanyonyi. Akaba arugirwemu esagama nyingi, nahabweki baarora omu bihandiiko byabu anyakwina esagama nk'eye nukwo bamuhandiikire aije bwango abahe ekikopo ky'esagama y'okumwongeramu, baatumaho na bagenzi be na bo okwija okumugabira esagama obu eraaba nesisana n'eye. Abafumu bakahanuurá baikirraniza okumubaaga. Bakasanga arasirwe amasasi abiri. Erimu likaba limutiire itama lyaraba omu kanwa lyafumukira ha rusaya orw'emoso. Erindi likamutahirra haihi n'enkwahwa, lyaraba omunda y'ibeere lyakwata ekifuba, habw'omugisa gwe omutima lyaguguruka, lyarora ebihaha lyabipucuraho ekipacu, lyabyama omunda. Abafumu bakagasangamu omu mubiri gwe baagaihamu baagatwekera aba Poliisi. Hanyuma y'okumubaaga Kanyonyi akalema okugarukaho, abafumu baasiiba nibarwanirra obwomeezi bwe okuhikya omu kairirizi. Omu rubuga rwa Kabarole kangire nti n'omu Bukama bwona obwa Tooro na Bunyoro nambere Kanyonyi akaba amanyirwe kurungi, abantu bakaba nibeekaguza bati, \"Kanyonyi, ayamurasire akamuturaki? Akakikora wenka rundi aina abantu abandi abaamuli enyuma, abaamuguliriire?\" Aba Poliisi bakaba baina eby'okwekaguza bingi okukira aho. Ebindi babyegarukamuga bonka. Bakamanya ngu ayarasire Kanyonyi atagenderre okumwiba, habwokuba ebintu bye byona bikasangwa bitakwasirweho; obu araaba yagenderiire kumwiba, akahurra abantu yatiina yairuka yagenda. \"Nooha yamwirukize na motoka? Motoka ekaba cri ye? Ekaba eri Landa Rova kwo nkooku Kasaija na Murusuura barukugamba? Bakairukira nkaha? Embundu ya Bbasitoora bakagiiha ha?\" Omu bikaguzo binu byona hakaba haroho abantu nka bataano abakaba nibamanya eby'okugarukamu byabyo. Ameezi asatu gakisigaireyo kwija kuhika ha kuraswa kwa Kanyonyi, abantu bakaikarra omu kisika kya ha kaifo, baahanuura ifubo lyabu ery'okwita Kanyonyi. \"Tonkaguza oti nibamútura ki?\" \"Ngu uwe munyanzigwa w'Ihanga, ebi ahanuura omu nkurato ngu uwe agogereza ensi, naayekwasa ha rubaju rw'Abajungu, agonza kutunda itaka lyaitu, taikirraniza n'abahanuuzi abandi. Omuntu wa mulingo ogu habw' okufereza Ihanga lyona haakire afe. Ihanga lyo ly'okwikaraho ebiro n'ebiro. Itungo eri ryona eri atungire Abajungu nubo baakalimuhaire nibamugulirra. Kanyonyi kakuba arugaho n'abandi abo abarukusisana na uwe na bo nibaija okutiina.\" Abahanuuzi abo abasatu Rubuza, Katenda na Ruboha obu baamazire okwikirraniza ha kihanuuro kyabu eki, boulemeezi bwabu obundi bukaba bw'okutunga omuhanda gw'okwita Kanyonyi. Eky'okumuha obutwa bakiihaho habwokuba Kanyonyi tiyanywaga maarwa, kandi tiyakiraga kulya handi. Nubwo baahanwire eky'okumurasa ekiro, baitu nabwo embundu h'okugiiha haabanza kubatalibaniza habwokuba aba Poliisi bamanyire embundu zoona hamu n'amasasi gaazo. Rubuza nubwo agira ati, \"Abasaija tibalemwa, twecwere buli muntu eki arakora. Omu aserre embundu, ondi aserre omuntu w'okugulirra kwita, kandi n'owa kasatu aserre sente z'okuha omwisi. Baitu buli omu hali itwe obu alitunga obulemeezi omu mulimo gwe itwena tulyeteerana tumukonyere.\" Omusaija w'okugulirra boona bakaikirraniza ngu naasemerra agire motoka ye ey'okumwirukya kumubuza n'ensi hanyuma y'okwita Kanyonyi. Hanyuma ya byona Katenda nubwo yagizire ati, \"Boojo mutafooberra ekiturukukora titurukukorra maka gaitu rundi nda zaitu, nitukorra Thanga, kandi nyabura inywe a ikaata ifubo linu!\" Ruboha ayahairwe ogw'okuserra embundu obu ataragigwireho Mombasa yakwata ogwa Congo. Nuho yaihire akabasitoora n'amasasi gaako. Katenda nkooku akaba ali musebeni yatandika okugenda omu basebeni bataahi be rubaju rwa Bukidi okuhikya obu yagwireho omusaija yamusanga Arua, baitu owaabu ni Sudani, amanyire muno ebya U anda, na Tooro akasangwa aizireyo, yaikirraniza na uwe. Omusaija yagira ati, \"Nyowe kakuba ompikiza ebyange ndiba nkusabire, ebya Motoka n'eby'okwebuza n'ensi obindekere, itwe tuli ba Ndaliire.\" Rubuza omu meezi ago abiri akaba asoroizeeho omuganda gwa sente, baitu Katenda obu yaizire yamusoborra omuhendo gw'ensimbi Asiedu omwisi ogu arukwetaaga, baasanga iri nke muno boona batamu emikono okwongera okusorooza. Omu meezi abiri n'ekicweka entegeka yaabu yoona ekaba eri haihi kuhwereherra kugiteekaniza. Hakaba hasigalire kuleeta Asiedu arole ensi kurungi n'emihanda n'enkiro, amanye amagenda n'amagaruka ga Kanyonyi; na motoka ye, ayemanyiize n'okukozesa Basitoora egi nukwo hanyuma akole omulimo gwe hatali kulemwa. Katenda akamuraganiza kumumanyisa ekiro Kanyonyi eki aliba naazindukiramu kugenda kurambura rundi eki aliba naatahiramu ekiro kuruga omu safaali. Katenda akaba amanyangaine muno na Kanyonyi, baaramukyanganaga empaako, baahanuuraga hamu obundi ebintu ebikuru ebirukukwata ha ihanga lyabu, noobu bataraikirranizaaga obundi, baitu baayahukanaga nibasemererwa. \"Weewe bakahikya abaagambire ngu, 'Arakwita ayefoora waanyu.'\" Asiedu obu yahuruutukire aho omu Landa Rova ye amazire kurasa Kanyonyi akagenda obutarora nyuma yaraba omu Ihani, ati na Kitumba yagwa omu rwa Kampala orwa Kolasi, sipiidi zoona yaimarayo. Habw'okutiina ati taikara kusanga Kyenjojo haateerayo esimo aba Poliisi bakamutanga, yakubukira Rugombe, ati na Butara, ngugwo ali Mukole; obwire kwija kukya kurungi akaba naayerengya nseeri ya Muziizi. Akamara ebiro bibiri ali Buyaga, ha kiro kyakasatu yahika Hoima yagura empapura z'Amakuru. Omu nuho yamanyiire nkooku omulimo gwe gutarakozirwe kurungi. Kanyonyi akaba akyaroho atakafiire noobu baraaba bakaba baroleriire ha liiso. Aba Poliisi hanyuma y'okumanyisibwa byona kuruga hali Kasaija na Murusuura n'ebi Kaheesi ebi yazoire n'abafumu ebi basangire omu mubiri gwa Kanyonyi baararangya amasimu, ha sitenseni za Poliisi zoona, handi baita emihanda baatandika n'okwaza motoka zoona eza Landa Rova tibaikara kusangamu anyakwina Basitoora ey'amasasi x 33. Omu Irwarro Medikoro Kanyonyi bakaba nibamuliisiza omu binywa bamutaireho n'omuserukale n'aamulinda, omwisi taikara kugaruka; ekyakabiri kakuba atandika okubaza abagambire ebi yarozire batakamutiire embundu. Banu abasatu Rubuza, Katenda na Ruboha, bakaba nibateera enkomi nibagira bati, \"Ha Kamaanya ogu atabukire enkuba alihya omurro.\" Baitu kandi handi nibeeteerana n'abandi nibeekaguza nibeehwisa bati, \"Abantu b'omwaitu munu tibahwerwayo, leero ogu bwigara omusaija atagira kabi baamutura ki?\" Ebiro bbina bihingwireho hanyuma y'okuseeserwa kwa Kanyonyi, Katenda akeeta mwenekati waabu Karungi ou akaba naakora obwa Naasi, Medikoro kugenda na uwe omu Baara ya Nkwine Bunyonyi. Karungi nkooku akaba atali ha mulimo yaikiriza baagenda hamu. Orubazo rwa Kanyonyi nurwo rukaba ruli ha kalimi ka buli muntu omu kasumi ako. Karungi omwisiki w'omunwa gw'endere n'akanyindo k'engusuuru, n'ebikya by'endangira, n'amaino g'obutaagi, n'okuguru kwenziringe n'amaiso g'amabona, ataikaleho atakatandikire orubazo oru na mwene waabu Katenda. Yamugira ati, \" Adyeri Irwarro lyaitu lyona likacwekwamu epumpu habw'okuraswa kwa Kanyonyi, baitu abafumu nibakora nkool u barukusobora okukiza nbwomeezi bwe.\" Nandi Katenda ati, \"Boojo arakira?\" Nandi Karungi ati, Biragirwa Nkya, baitu itwe nitukora ogwaitu.\" Obu bahikire Nkwine Katenda yaserra akameeza karungi aka ha rubaju omu nsonda baikarra na Karungi, omuheereza yaija, Katenda yakaguza ati, \"Bakuleetereyo ki, Akiiki?\" Nandi Karungi ati, \"Bampeyo ka 'swiiti sheri'.\" Katenda nubwo aragira kuleeta sheri emu, n'ecupa ya biya emu. Baatandika okunywa. Ka sheri ka Karungi obu kaahoiremu bamwongerayo kandi, baaleeta n'aka kasatu. Nubwo Katenda atandika ati, \"Obu tubairege nitwija twikairege nitubaza ha bya Kanyonvi. Nyowe buli ntiinirege kubaza bingi na Dereeva oli aroho. Iwe Akiiki oli wange, ekindukugambira iwe buli nkiziikire, nahabweki ekindi ha mutima kyona nindagirwa okukikugambira.\" Karungi yaculeera yamuhunda amatu. Katenda ayongera amugamba ati, \"Nyowe omanyire ebigambo timbirumaruma, ekindukubaza nkibaza bbwa. Ningamba nti Kanyonyi ogu asemeriire kufa, munyanzigwa w'Ihanga. Naasemerra afe Ihanga n'Omukama bisigaleho. Nyowe Akiiki mmanyire bingi kandi kakuba nkugambira ekigambo onyesigege.\" \"Tali ni nyowe ayamurasire, ekibi eki yakozire nikyo kirukumuhiiganiza.\" Iwe obu twikairege nitwija ogambirege oti, \"Niiwe orukumukoraho.\" Kandi wayongeraho na kinu oti, \"Tarukusobora kuhuumura noobukwakuba okugwijagira batamutiire 'Mofiya'.\" Karungi aikiriza ati, \"E, Mofiya niyo erukumugwijagiza.\" Katenda nubwo amugira ati, \"Leero nu iwe niiwe orukwija kwihiraho Ihanga linu ekikoligo, Kanyonyi noosemerra omugwijagirize kimu obutaimuka.\" \"Kandi busaho n'omu arukwija kwekengesereza. Kambikulekere.\" Karungi aka sheri kakaba katandikire okumukwata, kandi obu kaamukwataga uwe ahuna kwonka, omu kiikaro ky'okubaza muno, baitu byona Katenda ebi yamugambiire akabihuliriza kurungi, kandi akasisana nka ayabiikiriize. Esaaha mukaaga gw'ekiro obu gwahikire owa takisi yaija okubatabarra nkooku Katenda yamuraagiire. Yabanza yatwara Karungi Medikoro. Katenda obu akaba naamuraga yakora omu nsahu ye ey'empali enyuma yaihayo ekikonjojo kya siringi za nooti yakimukwomeka ati, \"Nkukwo Akiiki.\" Karungi yasiima muno muno. Omubingi wa takisi akateekereza ati, asiimire muno ati, habw'okumunywisa. Mbega Kaheesi akaba ataikaliire kwonka omu biro ebi byona, akaba naarabanganamu naatweka n'entasi ze omu biikaro nambere abantu bakira kusumururra obulimi bwabu nk'omu baara. Akaba amazire kusorooza engiga nyingi ezirukukwatana n'obwomeezi n'okuraswa kwa Kanyonyi. Akaba amanyire ngu Katenda akagenda Mombasa omu biro by'enyuma aho yarugayo yatoma ogwa Arua. Akaba naaserra ki? Akamanya nkooku yatwaire Karungi omu baara ya Nkwine ha Kyamukaaga ekiro, baagaruka omu itumbi, noobu araaba ali mwenekat waabu bwona kaatamutwara. Kaheesi akaba amanyire nkooku Ruboha yagenzire Kongo, uwe noobu araaba yasoboroire ngu akagenda kurora abafumu. Kaheesi akaba amazire okukizoora ngu omu Irwarro lya Hoica atagyeyo, akarabaho kwonka. Akaba naaserra ki? Kandi habwaki asereka eki amutwaire? Hali Rubuza Kaheesi akeetegereza ati akaba agulize itaka lye, kandi akaba naalengaho n'okweyohoza sente hali abantu abamu, sente ezi akaikozesa ki? Taru kwombeka nju, tarukulima cai, tarukusuubura ngu ego! Zikatoma ha sente zoona ezi? Ha bya Asiedu entasi ze zikaba zimumanyisize nkooku baboine akasaija kagufu kasarwire amatama kanyina n'amaino gasongoire kali na mugenzi wako omu motoka ya Jipu, baalyaga omu kirabo kya Saadi ekikorwamu Abaharabu Kabarole. Nibasisa baararaga omu Jipu yaabu egi, haroho omu ayababoine beemeriire na Katenda na Ruboha ekiro nibasisa nk'abarukucika muno. Bakaba nibacika ki n'omuntu endugaruga nk'ogu? Omuntu ogu araha? Aka Jipu ako kakatoma ha? Ebikaguzo ebi byona bikaba nibitalibaniza obwongo bwa Kaheesi, akaba naasemerra kubitungira eky'okubigarukamu. Omu Irwarro ha kiro Kyakataano hanyuma y'okuhutaazibwa kwa Kanyonyi, okunihira kw'okukira kwe kukaba kutandikire kwija, baitu akaba nakyasaasa muno omu kifuba kandi habw'isasi erimu ery'omukanwa eryahutaize orusaya akaba atarukusobora kulya n'okunywa omu mulingo gw'obutoosa, bakaba nibamuliisiza omu binywa. Baitu okukira byona akaba atarukusobora okugwijagira. Ha kiro eki Karungi akabaali ha kulinda omu kairirizi. Omufumu akaija yaragira Karungi okuteera Kanyonyi enkinzo ya mofiya okumugwijagiza yamuha akacupa kahyaka ak'omubazi ogu, yamuragira okumuteeraho kimu kyamukaaga ky'omubazi ogukaba guli omu cupa. Karungi yaihayo etereeyi erukwera ey'ekyoma, yataho akooma akalenga omuswija n'enkinzo n'omubazi gwa mofiya, yabihimba yabitwara omu kasiika ka ha rubaju nambere Kanyonyi akaba naarwalizibwa. Yabanza yamulenga omuswija, hanyuma aijuza enkinzo omubazi gw'okugwijagiza, obu akaba naimukya ati kugimuteera, nihaija omuntu naairuka naakingura orwigi n'amaani yamumanyisa ati omurwaire ow'omu kisiika ekikooto omugu w'ensimbo arugire ha kitabu yayeteera hansi, naaruma amaino, naaleeta ifuro kandi naasambagana, Karungi nukwo kugarra enkinzo ha tereeyi he meeza ahonaaho airuka kugenda kukoraho omurwaire oli. Ahonaaho n'omufumu ou akaba akiri omu kasiika ke atakagarukireyo obu yahuliire epumpu enyakucwekere omu wooda yarugayo yaija okurora ekibaireho. Yakoonyera naasi Karungi okukoraho omurwaire w'ensimbo n'okumuhuumuza. Obu baamazire kumubyamya kurungi omufumu yagonza kugenda na Karungi kurora Kanyonyi nkooku ali. Naasi akaba ataine nkooku araamutanga kugenda na uwe. Obu bahikireyo omufumu akabanza okwekanga obu yarozire omu kacupa k'omubazi gw'o- kugwijagiza akaamuhairege kali kahyaka kaijwire, hasigairemu kicweka; yamukaguza n'iraka ly'enkizi ati, \"Omubazi gwona ogu ogutiire omurwaire? Nyowe nkuragiirege kimu-kyamukaaga eky'akacupa ako!\" Karungi yagarukamu n'obutiini n'omutima ogusingirwe omusango ati, \"Enkinzo nyikaire ntakagimutiire nuho banyetera kukoraho omurwaire w'ensimbo omubazi gukyali omu nkinzo. Nsobeze mufumu.\" Omufumu yaimukya enkinzo yasanga omubazi gukyarumu kwo yateera ekiikoohi ati, \"Ehu!\" Omubazi ogundi yagugarra omu kacupa yasigamu kimukyamukaaga kyonka uwe wenka omufumu omujungu yakiteera omurwaire Kanyonyi okumugwijagiza. Omufumu yaragira Karungi okutwara etereeyi n'ebintu omu kisiika kye. Obu baahikireyo yamuhindukira ati, \"Karungi obaire ki? Oikaire noija kukoraki eki? Naasi nka iwe anyakumazire omwanya ogu gwona nookora omulimo gunu noosobora okukora ensobi nk'egi? Kakuba omubazi ogu gwona obaire otaire omu nkinzo gugenzire omu mubiri gwa Kanyonyi obaire omuhaire okugwijagira kw'ebiro n'ebiro!\" Karungi yatandika okurra. Omu kasiika ka Kanyonyi muka Kanyonyi ayarozire omufumu naacwekwa enkizi yahurra n'ebi yagambire, na Karungi ebi yagarukiremu na uwe akaba narra. Omufumu obu akaba naaturuka kugarukayo akasanga muka Kanyonyi amwitiire omuhanda ha rwigi rw'aheeru narra ati, \"Mufumu ningonza oteho Naasi ondi ow'okukoraho iba nyowe.\" Omufumu akaba atarukusobora kusereka ekintu nka kinu hali aba Poliisi, nahabweki Insipekita wa Poliisi akamanyisibwa omu nsita. Naasi Karungi baamuha turanzifa ya bwango. N'okurolerra ebirukukwata hali Kanyonyi baakwongeraho amaani. Hanyuma y'ebiro munaana eby'okuraswa kwa Kanyonyi akaba naasobora kwimukya omutwe. Omuserukale wa Poliisi akatandika kumukaguliriza ebigambo bike hali ebi yarozire batakamurasire. Penesilini mubazi gwa mahano, obuhuta bw'omukanwa bukaba butandikire okuhinya n'okwoleka obwokurorraho bw'okukira. Owa Poliisi akamukaguza ati, \"Ayakurasire okamuroraho? Akabanza yakwemereza? Akaba ajwaire ki? Mujungu, Muhindi, nandi nairagura?\" \"Obu araaba akaba ali arukwiragura, boojo Mutooro?\" Ebikaguzo binu byona Kanyonyi akasobora kubigarukamu mpora mpora, ekigambo ekiyanagaga kyona omuserukale naakikoma n'ekalaamu ye. Ha kiro eki ekya munaana hakabaho okujagarra n'okuhunirra kwingi omu rubuga rwa Fort Portal habwokuba ha saaha nka ina ezanyamusana kikaaturuka ngu, \"Katenda bamukwasiire, nibamutura ebigambo by'okuraswa kwa Kanyonyi!\" Bakamutwara baamusiibya Bboma nibamukaguliriza hanyuma orwebagyo baagaruka baamulekera. Nandi abandi bati, \"Obu omujungu amwahwire, aligaruka amwiheyo!\" Ha kiro eki kyonka omusaija omugufu ow'ebisarule by'amatama n'amaino gasongoire, n'omutwe gw'amahiga. Ajwaire ekipiira kikuru na sikaafu emuli omu bikya, n'enkaito ezimazire ebiro zitakabonaga kabazi zimuli omu bigere, akasara tikiti ye omu rubuga rwa Hoima yakwata Baasi naija Fort Portal. Omu Baasi atabaze na muntu, yaikaraga amaiso agataire omu idirisa naarora enkiro n'ebintu ebikaba biri ha muhanda rubaju. Omugenzi omu, obu yamukagwize naagonza kutandika orubazo ati, \"Iwe taata noogenda nkaha?\" Yamugarukamu naamwehoihora ati, \"Mimi sijuyi kiganda.\" Omugenzi na uwe.yagira ati, \"Cii!\" Omusaija ogu omugenzi atarukugonza kumanyirirwa nuwe Asiedu omwisi. Sabbiiti egi ei yamazire, naasoma amakuru naahuliriza na ha Rediyo etamuhe kusemererwa, yaikaraga naateera enkomi, naaruma n'akaara ati, \"Ha ndi musaija ki? Omulimo ogu nayehaire okukora ntaguhikirize, ensimbi z'abandi nkairiira busa!\" Baasi ya Bunyoro eyamulesire etamuhikize kimu Fort Portal akarugiramu Kitumba. Omwirima ogu nyakusemba abakozi b'obubi obu gwatandikire yatandika kurubata mporampora kugenda omu rubuga. Akahikira ha nju ya Katenda munywani we. Akasangayo abantu baingi abakaba baizire okukaguza Katenda eki baali bamukwatiire, na ba Poliisi ebi bamukagwize. Asiedu yalinda boona babanza baagenda nubwo yayesere Katenda baagya nambere Nyakabwa ezarra batandika okucika buhyaka. Asiedu eki akaba naagonza okumanya niryo Irwarro nambere Kanyonyi akaba ali, n'akasiika aka ha rubaju ha bamubuyiraga. Katenda akaba atarukusobora omu kasumi kanu kwerabya omu irwarro. Mwenekati waabu bakaba bamuhingisize ekiihinihini. Uwe wenka bakaba bamusibiiize omu Poliisi nibamukaguliriza ebirukukwata ha by'okuraswa kwa Kanyonyi, nahabweki hanyuma y'okusoborra n'akalimi irwarro lya Medikoro nkooku liri, n'akasiika k'omuzigu waabu arukurwalizibwamu yateera akasisani ha rupapura. Abantu b'obulemu binu babimanyire kurungi. Yakaha Asiedu. Eki bagambire ngu abaisi b'abantu tibagira mutima, kandi nkooku batagira mutima nukwo batagira nkizi kikahika kwo. Dora obwire obu bwakiire nyenkya, omu ihangwe peregecu omu saaha z'okubungirramu abarwaire Asiedu akajwara ekanzu yataho n'akakooti karukwera, yayebohesa ebyokulya omu katambara, yarubata naatyaguza yagenda omu irwarro. Yataaha wooda y'abasaija yagiteera yagirabamu. Yayetegereza kurungi enyigi zoona ezirukugenda omu busiika bwa ha rubaju. Hanyuma yaturuka aheeru naho yayehingulirizayo. Deeru ekyamunanuliire kimu obu akaba naaraba aheeru nikyo kinu, ha rwigi orumu akasangaho omuserukale wa Poliisi aikaliire ha katebe kataine ky'okwigamira, akwasire embundu, yamanyira kimu ati ako nuko kasiika k'omuntu ou arukuseera kwita arumu. Yateera ekisisani ky'amaani omu mutima gwe eky'ensisana y'ekiikaro kyona, entaaho n'enturuko. Yayeyongera kurubata aheeru okwehinguliriza. Yahika ha kizaaniro ky'omupiira. Yarora orutindo orurabwaho ab'ebigere nibaruga rundi nibagenda ha nguudo enkooto eya kolasi eya Kampala. Ha rutindo runu akabanza yayegeka n'akabakuli ke hansi yasirimuka hansi nk'arukugenda okunaaba rundi kunywa maizi, ntamanya naagenda okurora orutindo oru obu ruraaba rugumire okurabwaho motoka ya Jipu. Akarugayo ananukire ati orutindo noobu ruraaba rwakoliirwe ab'ebigere bonka, kandi noobu ruraaba rutaine miti orubaju n'orubaju baitu dereeva omurungi, kandi arukwiruka kujuna obwomeezi bwe tarukusobora kulemwa kurabyaho motoka. Baitu kandi Asiedu obu akaba naaruga hansi omu rutindo naasa nk'arukukomaho akabbakuli ke akaali kabohere omu kitambara-pamparana na Kaheesi ou akaba naaruga omu Laini y'abaserukale naagurukira haihi hali, kugya mu Irwarro. Kaheesi amuramukya omu Ruswahiri ati, \"Jambu!\" Asiedu amugarukamu ati, \"Sijambu!\" Kaheesi agaruka ayongera amukaguza omu Ruswahiri ati, \"Onafanya kazi gani hapa!\" Asiedu agarukamu ati, \"Natoka kunywa maji Baaba.\" Baahukana, buli omu atoma ogwe. Kaheesi baitu arora ebisarule by'amatama, n'amaino gasongoire. Amahiga g'omutwe atageetegereze kurungi habwokuba Asiedu akaba ajwaire akakufiira akarukwere ak'ekisiraamu. Kaheesi atungamu okugurukyagurukya kuke omu mutima gwe habwokuba aho nambere yasangire omusaija naaruga hakaba hataroho muhanda ogw'abantu abandi boona basirimukiraho okugenda kunywa amaizi rundi okunaaba. Kaheesi atamanye nkooku akaba ali haihi kukwata omu ngaro omusaija ou akaba naaserra n'obwomeezi bwe, na Asiedu atakenge nkooku omusaija ogu ayamuramukize ataaha naamuseruza abiri kandi noobu akaba naagenda, ebye nibyo akaba naagya okukoraho. Hanyuma y'okurambura n'okutata kw'Asiedu, eki yazoire ekyali nikisisana nk'ekizibu nukwo kwihaho omuserukale omulinzi ha rwigi rw'akasiika ka Kanyonyi okumara ekicweka ky'esaaha kyonka ha kiro kya Sabbiiti, ekiro nukwo amalirre omulimo gwe. Obu yarugire omu Irwarro ha kiro eki Kyamukaaga yakwata ogwa Kitumba oku nuho yaikaire okuhikya omu kairirizi. Akairima obu katandikire yasoobooka mpora yagaruka omu rubuga omu kiikaro eki baali baragaine kara na Katenda. Obu yahikireyo akasangaho na Ruboha. Yabasoborra nkooku atasangire bulemeezi bwona kuzoora akasiika nambere \"Adui\" (nkooku yamwetaga, amakuru ngu omunyanzigwa) akaba ali. Omuzaano gunu nugusisana nk'ogukaba nugumusemeza okuhingurana, habwokuba obu akaba naabasoborra ebi yarabiremu akabibaza n'ebimwemwe ha maiso. Obwomeezi bw'omuntu hali uwe na hali abo abasatu bukaba buli laisi muno, rundi abamu abo habw'okutabaara omu bulemu nikyo ky'abaletiire omwoyo ogu tindukumanya. Akabagambira eki arukwetaaga bamukorre kiri kimu kyonka, okwihaho omuserukale ha rwigi okumara ekicweka ky'esaaha kurugirra ha saaha ina z'ekiro. Ruboha nubwo agamba ati, \" Deeru eki omuntu naakikora ata? Omuserukale wa Poliisi ali ha rwigi naalinda n'embundu ye ngu omwiheho! Omuhimbe rundi omukurre?\" Katenda agambira Asiedu omu Ruswahiri ati, \"Tikirukusoboka kwiha omuserukale ha rwigi, kwata omuhanda gwawe ogende, n'omugoyo gunu gwona niiwe wakagulesire kakuba omuntu wamwitiireho buli, binu byona biba bitaroho.\" Asiedu abarora nk'arukubagaya habw'obutamanya bwabu. Abagira ati, \"Buli musaija weena noobu aba arukwera noobu aba arukwiragura, noobu aba muserukale rundi musomesa agonza omukazi. Genda muserre omwisiki murungi, ayetaireho aka pauda akarukuboya, ayenuliisirize nka sukaali, ayeyorobye nk'ekyenju, mutaabone omuserukale naamukurata okuhika ha mutaano gw'orubuga runu.\" Nandi Ruboha ati, \"Ego kwo weewe\", ati, \"werekere, nyowe mmumanyire arukusobora kukora ekintu nk'eki nk'aho na hanu. Omanyire mwihwa waitu oli Kabanweri akagaruka: Ataaha Nairobi, Mombasa nuwe agimanya, Kampala egi leka kugamba. Oruswahiri arulyą nk'ebitooke, Oruganda oru arunaabiramu kandi n'Orudugudugu abazamu kimu kimu. Kakuba mbaza na uwe naasobora kwikiriza ahonaaho. Ngira abo Adyeri obu obona baikaire omu mahanga oku niyo mirimo bakora. Uwe agoba kutungayo orwa kiswiga niyo nooti ya siringi ikumi.\" Ebi byona obu baamazire kubimanyisa Asiedu yasemererwa. Yabatererra ekigambo ky'esaaha, kandi ekindi yabamanyisa ati, \"Omwisiki naasemerra acwe amagezi goona omuserukale amusoonasoone naamutomya nkiro ya ha bugwaizooba, nuho gw'omu maduuka.\" Ruboha naasisana atatunge bulemeezi okwikirizisa mwihwa we okukozesa amasano ge ag'anyakuli omu buhangwa bw'abakazi okucunda abasaija. Atamumanyise ekigendererwa kyonyini, kyonka akamugira ati naasemerra amwihe ha rwigi rwa kasiika ha saaha ina, kandi amwebese omulimo gwe okumara edakiika asatu. Ruboha yasigira omwihwa we omuhendo gwa siringi ogurukusobora kugura eby'okwezigura emirundi kikumi okukira nkooku yakwetaagire. Nahabweki Kabanweri noobu akubaire ainemu akakekerreme entomi nyinarumi yamutiire egi etakasigemu. Yamuha amagezi abanze agyeyo nyenkya Sabbiiti arole ekiikaro, n'obuhanda n'enyigi, n'emiti nambere abantu basobora kubaliza omu kairima nukwo ekiro haleke kubaho obulemeezi bwona. Asiedu obu yayahukaine n'abataahi be omu kuhanuura kwabu okw'omwirima okugenderra kumarraho kimu obwomeezi bw'omuntu ow'omuhendo ati omu maiso g'ab'omuka ye n'abaabu, n'ekicweka kikooto eky'Ihanga atagende aterekeriire ha yaraaraga. Akaraba Medikoro nukwo ayeyongere okwetegereza ekiikaro nkooku kisisana ekiro; nambere hali etaar. n'abantu baingi n'omuserukale ha ikarra rundi haabyama. Ebi byona akarugayo abiigusire. Nkooku entegeka ye ekaba eri atakarugire Hoima, nyenkyakara ha Sabbiiti, motoka egi eya Jipu ei akaba anangisize ha murundi gw'okubanza ekaija yamusanga asigaize mairo ina kuhika Fort Portal ha ruguudo rwa Kampala. Baasiga bagisereka ha rubaju, baarugayo n'ebigere baayejwanganiza n'abakaba nibagenda kusoma ha Sabbiiti, baija Kabarole. Asiedu eki akaba naagenderra nukwo kwolekera kimu Dereeva ogu enkiro zoona n'emihanda y'okurabamu. Akamubandiza ha rutindo rw'ebigere orurukugenda Medikoro, baarurora baarwekebiija, na hansi Dereeva yagyayo, yarugayo agumize ati, motoka ye tesobora okurucwa. Kandi eky'okutagira bibazi ha rubaju eki atakyetemu kaabuntu akagira ati, \"Omujega wenka nuwe arukusobora kulemwa kurabya hanu motoka.\" Yamwongerayo yamwoleka ekisambiro ky'omupiira ekiri haihi n'Irwarro kandi n'orutindo oru, yamwoleka n'akabira ka kalituusi omuntu haasobora kwesereka. Batembatemba hamu baahika omu zigati ya Medikoro, baitu omu wooda batatahemu baagaruka. Asiedu na mutaahi we baija omu kaikaro nambere Katenda yamuraganiize okumusigira ebbaruha erukumanyisa nkooku byona bihoire n'omwisiki oku araaba azookere. Ebbaruha ekaba ehandiikirwe omu bw'okurorraho oburukumanywa bombi kihandiika na kihandiikirwa. Bornbi baagaruka gwa Kitumba basementirwe. Ha saaha nka munaana Dereeva akaija wenka omu rubuga okwijuza motoka amagita n'okuta agandi omu galani za sipeeya. Bakaba baguzire n'ebyokulya bingi eby'omu mikebe. Enamba za motoka ezikaba ziroho zaali birinda mutwe, ezaayo zoonyini bakaba baihindwire. Asiedu ayasigaire omu lyesereko lye, ataikale naakora amasa. Akasigara naazigura akabundu ke naakatamu amagita, leeru murundi gunu naamalirra kuta ha kiito. Akalengerra ati, ebyasi bibiri tibyaleme kumara omulimo gwe baitu omu Basitoora akatamu mukaaga. Omu ntegeka ye akaizirwa n'ekiteekerezo kinu. \"Kakuba omuserukale oli agenda n'omwisiki nkooku ndukunihira, tindukutekereza nti aratwara n'embundu ye. Tikiri ky'amakune hali omusaija kugenda kubaza n'omwisiki akatwara n'ebyokurwanisa. Boojo ninsemerra nkozese emundu ye eri kumaraho 'Adui', rundi nkozese akange kanu?\" Yasanga ati, nikisoboka emundu eri kutabamu byasi, ebyasi omuserukale asobora kuba abitaire omu nsaho z'cby'okujwara bye. Baitu kyonka yamalirra ati, emundu obu aragisangaho na yo arairuka nayo, neesobora kumukoonyera kakuba habaho obulemu bwona abantu nibamubinga. Ha Sabbiiti egi abategeki abasatu bakasiiba beenaganagire habw'okubuza obusinde. Katenda akeegendera Katwe. Ruboha yakwata ogwa Bwamba, Rubuza yagenda Kampala. \"Nsiga nibugwa\" akati k'obuliba nikagamba. Hali Asiedu ekiro eki kikamuzokera nk'ekigizire esaaha nyingi, akaba aine amairu g'okumalirra omulimo gwe bwango akagenda. Aba Poliisi bakaba batarukuteebereza ngu nihasobora kubaho ekintu kyona ekihyaka, kandi Sabbiiti nkooku kiba kiro ky'okuhuumura buli muntu weena omulimo gwe ayekorrakorraho ati. Muka Kanyonyi akaba atandikire kuguma ati, \"Ibanyowe arabicwa ebigoye.\" Kandi aheeru akaba atarukutunturrayo naamanya ati, \"Aba Poliisi baliyo.\" Omunda akamanya ati, \"Naasi Karungi bakaba bamuhingisize.\" Omu iguru akamanya ati, \"Ruhanga aroho.\" Muka Kanyonyi yararaga omu kasiika ako naarwaza iba. Kabanweri akatandika kara okwecayura. Nubwo nyinenkuru omuka yamukaguza ati, \"Leeru koyekozereho kundi Abwoli, noogyaha?\" Nandi Kabanweri ati, \"Kandi Amooti dansi obu zaizire otaimanye? Bbaara obu baazombekere otaihurre!\" Nandi Nyinenkuru ati, \"Nukwo mwisiki wange, nyowe ebi nabimanya nabisangaha, kandi obu ntagenda.\" Ha saaha isatu Kabanweri akaba amazire kumera Medikoro. Aka pooda akaakaba ayetiire kaahambirizaga buli musaija arukumurabaho kukubuka akamukurasa eriiso. Ha saaha nizo zimu ezi, Asiedu akaba ayemeriire ira omu kaikaro ke amaiso agahangire orwigi nambere omuserukale akaba aikaliire. Eki yayekaguzaaga atarukwegarukamu nikyo kinu, \"Boojo orwigi oru rurumu ekisumuruzo rundi mugomboli omunda?\" \"Boojo ndahambirizibwa kuraba omu kasiika?\" Ha saaha isatu n'ekicweka aka motoka ka Jipu kakaija mpora-mpora kaasimba gwa ha kiituuru ky'emiti ya ha kizaaniro kya Medikoro, karoleriire orutindo rw'ebigere. Dereeva akaba akarugiremu ayeserekere omu kabira k'emiti. Ha saaha isatu n'edakiika asatu na munaana omuserukale wa Poliisi akaija naarubata n'ebigere yasanga akamotoka ka Jipukeemeriire aho, yayemerraho kake, yakateera toci ha namba zaako, n'omu maiso nambere Dereeva aikarra yabona katarumu muntu yarahaho yagenda. Dereeva wako ou akaba ayeserekere omu miti aroleriire ahonaaho empiita yamuruga omu mankwahwa yatoonya. Okuteera kw'omutima gwe akateekereza ati, enyakuli omu yaadi kikumi naasobora okuguhurra, yayekwataho. Ha saaha isatu n'ekicweka Kabanweri akaija yayerabya omu maiso g'omuserukale omudugudugu, yasiga yamuramukya ati, \"Jambu.\" Okuboya kw'ebyokujwara bye kutamusige omutima omunda yasigara amukurasize amaiso. Hanyuma y'edakiika ikumi Kabanweri agaruka okurabaho. Omuserukale obu yamulebere naija omu kairima ayemerra, agonza kutandika emboozi, Kabanweri amugira ati, .\"Waca kidogo, mimi ntarudi sasa hivi.\" Omutima gw'omuserukale gukaba gutandikire kuteera bwanguho okukira nkooku gukaba nugukora omu dakiika z'enyuma. Okurora omwisiki omurungi ati, kandi arukuboya kurungi ati nuwe abandize kumuramukya, yamugira ati, \"Kanyije,\" kandi amanyire Oruswahiri. Hasigaire edakiika itaano kuhika esaaha ina, zimuleeta Kabanweri obu nuu Asiedu aroleriire byona ebirukufaaho. Omuserukale obu yamuleebere najja ayemerra, ayetaho amaiso g'okusemererwa ha buso bwe, obwire noobu buraaba bwali buli kiro. Kabanweri ayongera kuheeheza iraka mu Ruswahiri. Ha saaha ina zoonyini amugira ati, \"Ija twireeyo hali tuleke kutokerra omurwaire.\" Hati omuserukale emundu n'omulimo gwe akaba atakyabiijuka. Kabanweri ayebembera naagenda mpora, obu bagenzireho yaadi nka abiri, omuserukale ayesika aterekerra na uwe ibega ha ibega, aihayo omukono gwe kukwata ogwa Kabanweri; Kabanweri na uwe aguhayo n'okugonza. Omuserukale akagusanga mgworoba muno kandinugu. tagata. Omu bitlekerezo bye agira ati, \"Nsenyiirwe Kiyaga, tinkabonaga mwisiki murungi nk'onu. Obu. rungi bwona obw'omu iguru nuwe bwahweriireho.\" Baagenda baasimba omu kituuru ky'omuti gw'omucunguwa, yaadi nka nsanju kuruga ha kasiika akarukulindwa. Bakahikaho esaaha ina n'edaakiika munaana. Ifo ha kabira ka kalituusi ha kizaaniro esaaha obu zahikire ina zoonyini, Dereeva yasoobooka mpora yaija ha motoka ye yakingura orwigi rwayo, yaikarra omu kiikaro kye. Yatamu ekisumuruzo motoka yayaka, injini yatandika okuzina mpora n'owa muli atarukuhurra, nkooku akaba agitegekere kara okukora. Orwigi rw'okutaahya Asiedu kakuba aija nairuka yarusumurra rwaikara rukingwire. Ha saaha ina n'edaakiika, ikumi na isatu, Asiedu, ajwaire abuliizemu, asigireho amaiso gonka, engaro ezitairemu gilavusi! Omukono gwe ogw'obulyo guli omu nsaho y'omupiira gukwatiriire embasuko y'embundu, asimbura arubata naija ha rwigi rw'askasiika ka \"Adui\". Omunda hakaba harumu akataara akataito nikaaka. Akwata ha ibona ly'orwigi. Ekiyatiinaga ira lyona asanga kitaroho. Orwigi rukaba rutabohere, asindikaho kake n'omukono gwe ogw'emoso. Ahurra nirusisana orurukutiga, amanya ati haroho omuntn abyamireho arukurwaza \"Adui\" abyamire akubukiire owe agwijagire. Alekera emundu ya Basitoora eti \"Paa! paa!\" ibiri zikurataine ahamu. Ahwangura embundu y'omuserukale n'enkufiira ei-ekaba asigire omu ntebe agira ati, \"Maguru nkakwima ki?\" Araba ha office enkuru aguruka enguudo erukugenda Kibaale, asanga Jipu neeyaka ha kisambiro agyesoka. Dereeva agiha omurro. Akatindo k'ab'ebigere ako, batazoolemu bulemeezi okukarabaho. Obu bahikire omu Kolasi Jipu yasisana nk'erukugendera omu mwanya. Omu Irwarro omu wooda y'abasaija abantu boona ebigambo bikabateera nk'enkuba etali maizi. Bakabanza baahurra embundu ibiri eza hamuhamu haayongeraho iraka ly'okukunga kw'omukazi, abandi bake baahurra emirindi y'omuntu arukwiruka. Muka Kanyonyi akaimuka naakunga naagenda omu wooda enkooto ati, \"Musaija wange bamwita, nyowe nkatangana ki? Maweee ngyaha nyabura nyowe.\" Naasi omusaija yajumbutuka bwango n'etaara enkooto yataaha akasiika ka Kanyonyi amaiso gabura oburoro. Akasiika koona n'ensiika na siiti n'ebisago bikaba biijuliire kimu esagama. Ayekaguza ati, \"Boojo afiire nandi harumu akarukuteera?\" Akwata omukono kuhuliriza ebinywa alema kuhurra akantu, na uwe enkizi ekaba emuli kubi. Aijuka bwango kuterra Omufumu anyakuli ha rubu esimu, habwokuba omu buli nju y'omufumu harumu esimu. Omufumu agira ati, \"Kanyije ahonaaho.\" Yamuragira n'okumanyisa aba Poliisi. Omufumu obu yaizire yasanga irwarro lyona lyemeriire bwemi akasiika ka Kanyonyi bakagosere omunda n'aheeru. Yabaragira bwango bagende ha bitabu byabu. Yataahamu yamukwataho, yaragira ahonaaho kuteekaniza Seeta (Ibaagiro) baamusweka kurungi baamuhimba baamutwarayo. Yaterra abafumu abandi babiri esimu baije bamukonyere. Isasi erimu likaba limuhoogere ekikoba ky'omutwe, lyakiiha ha buso lya kitwara lyakisweka enyuma. Abafumu eki baayekaguzaga nikyo ngu, \"Boojo likaasa oruhanga lyakwata ha bwongo?\" Erya kabiri likaba limutiire ekiganja ky'omukono, lyakifumura. Abafumu baatandika okurwana obulemu obwakabiri kulengaho, kugarra obwomeezi bwa Kanyonyi. Baitu obu buli muntu weena eki yayekaguzaga ekindi nkinu, \"Omuserukale aikaire agiraha?\" Omuserukale yaba muserukale. Ayakaijaga nuwe akaguza, ayakasubiraga nuwe abuuza. Bambi omuserukale akaba ali w'okuganyirwa omu mulingo ogu akaba arumu. Obu yahuliire iraka ly'embundu n'okukunga kw'omukazi n'abandi nibateera enduuru na uwe akaija atabijwaire, akasanga ihano ligwire omwe. Kandi n'okukira byona ha rubaju rwe embundu ye ekaba egenzere, n'enkufira ye ekaba etarukuzooka. Abaamukaguzaaga boona abagira ati, \"Nubwo nkaba nindugaho nti ningenda kuseesa.\" Baitu bakama be batabiikirize muno ebi. Haroho abantu nka babiri abaamuboine naayandaara n'omwisiki. Aba Poliisi bakakoraho ki? Ha murundi gunu, baka. manya bwangoho okukira kara, kandi bakaba beetegeriize ngu omwisi yairukaga naatoma ogwa buturukaizooba. Nahabweki ahonaaho obu baamanyire ekibaireho baakwata motoka ibiri ezirumu n'amasimo baazooleka ogwa Kampala. Abaasigaire enyuma, baasigara nibajuguta amasimo okwongera kumanyisa ab'aheeru okwita emihanda. Aba Kyenjojo bakabaragirra kimu okwita omuhanda, n'okutunga motoka yoona rundi y'Abahindi rundi y'abasubuzi abandi okuhambya aka motoka ka Jipu. Omuserukale, ayakasigire keemeriire ha Kizaniro ky'omupiira, hati akaba atanyine kugurukyagurukya, kandi okusoborra kwe yahaire nukwo baagenderahoga. Asiedu akaba atali mujega ati, kutamanya nambere Sitenseni za Poliise ziri, n'amasimo ha gasobora kumubanza. Nahabweki akakora nkooku yakozire kara yakubukira Rugombe. Aba poilisi nabo nukwo baakozire motoka yaabuemu yatoma ogwa Rugombe endi yaterekerra n'ogwa Kyenjojo. Baitu baamanyaga ebirukubafanganaho ha bwesimo y'omu motoka. Asiedu akaba abeebembiire edakiika nka makumi asatu. Baitu Jipu zitakolerwe kwiruka muno, noobu ziraaba zinyine emigaso yazo endi, nahabweki motoka ey'enziriga ekaba neesobora kugikwata omu mwanya gw'esaaha nk'emu n'ekicweka rundi ibiri. Dereeva wa motoka ya Poliisi na uwe akaba ali mpamuzi nk'ababingi b'eza kondo. Aba Poliisi bakagumya bati hali omu rurale rwonyini. Omu mwanya gutali mwingi bakeesanga bali Mukole, omu kicweka ky'esaaha ekindi bakaba baambukire Muziizi. Omu maiso gaabu nubwo balebeere yo etaara nizaaka bagira bati, \"Otyo, omugisa gwaitu gwahika.\" Baitu bakaba baagendaho omu maiso hake hati baasanga hagwireyo enjura nyingi, eya bahambiriize okukeehyaho sipiidi. Kandi deeru ekyakizire okuba eky'akabi obu bairireyo omu maiso mairo nk'emu baasanga Roole obuterre bwagikiika omu muhanda. Kandi si boojo bakwegizire bata? Aba Roole abo nubo babamanyisize nkooku baruga okutangana aka motoka ka Jipu harumu abantu babiri, nikairuka muno, obu kaamazire okubarabaho bbo basigara nibasaaba. Hanu aba Poliisi nuho bamanyire ngu omwisi tali wenka kyonka bali babiri n'ondi. Abaserukale na ba Roole bakamara ekicweka ky'esaaha yoona nibarwanisa kwiha Roole omu muhanda kandi kinu kikaha Asiedu omugisa kwirukira kimu, kandi Jipu nkooku itaganya buterre bakagira enkizo y'amaani. Obu baamazire okwiha Roole omu nguudo, baatunga n'akahanda k'okurabamu bagira bati, \"Maguru nkakwima ki.\" Nk'engambo y'abaira okwegamba baitu hati yakubaire eti, \"Motoka nkakwima ki.\" Baitu enjura ekaba egwire muno n'oruguudo rukaba rutarukwesigwa kwiruka sipiidi. Hanyuma y'okugenda ho mairo nka ikumi bakahika omu Kagadi. Hanu haroho emihanda y'entangatangano n'ebyapa ebi rukuragirra enkiro, ekimu kyali nikyoleka Isunga na Kibaale omu bicweka bya Mubende District, ekindi nikyoleka oruguudo oru rukugenda ruterekeriire Hoima. Omu ntangatangano enu hakaba haroho ebikurugutirro bingi eby'enyamuziga za motoka. Omu ha ba Poliisi yaruga omu Motoka yatandika okwekebiija obusinde obu, na motoka nk'eya Jipu heesobora kuba etomere. Bakaba nibasisana nkooku abaana okubaba nibazaana omuzaano gwabu obu baba nibaserra ebintu byabu ebibuzire obu bacwa amacwanta omu kiganja ky'omukono gumu bakateramu n'engaro z'omukono ogundi, nambere amacwanta agarukukira obwingi gatoma niyo nkiro baguma okuserurramu. Handi gwali nugusisana omuzaano gwa, \"Katoole eha na katoora amasa nyowe nkatoora ente.\" Baitu boona bakamalirra hanyuma ya byona okutoma ogw'obukiizi bw'obulyo, nugwo ogwa Isunga na Kibaale. Bakaba baagendayo mairo nka isatu zonka bakaija okurora nibaleeba motoka nk'eya Jipu eyemeriire ha muhanda rubaju neesisana nk'enyakusisikaire n'abakama baayo nibalengaho okugikora ekiihinihini. Ekaba eroleriire kuli n'obutaara bwayo obutaito obw'enyuma bukaba nibwaka. Okubanza aba Poliisi omu motoka bata'janze okwikiriza ngu amaiso gaabu nigabaroza kurungi, kandi bataikirize bati, \"Boojo omugisa nka gunu nugusobora guta okutugwa omu ngaro omu kaanya katoito kati!\" Ebikiratima byatandika okubateera, omu yagonza n'okukinguraho orwigi rwa motoka yaabu etakeemeriire noobu kwakuba okugenda mpora, eky'akabi", "completion": "omuntu weena okukora. Baitu mutaahi we ondi nubwo yamurozire yamukwataho ahonaaho ati, \"Weewe nookora mahano ki? Lindaho kake, n'omufumu w'okukubuya omu karungu kanu titumwine.\" Haroho abantu abanyakugonza kusandaara noobu baba bali ha bintu ebikuru bita rundi eby'akabi! Hanyuma baamalirra okwemerra enyuma ya Jipu egi, ei ekaba ebali omu maiso nukwo etaara z'amatoka yaabu zibakoonyere kurora eby'omu maiso, kandi ekindi kakuba ab'omu motoka eri bairuka nukwo basobole okurora okubahambya. Dereeva yarubata ebiziiza ebya motoka ye ey'ekaba niiruka muno n'amaani, kandi oquguudo habw'okubaho obuterre motoka ekaba eri haihi kwekiika omu muhanda n'okuhumira ka Jipu omu maiso. Obu ekaba neeyemerra eti, babiri ha ba Poliisi nibaguruka omu motoka nibagenda omu maiso ha Jipu bakwasire n'embundu zaabu. Dereeva mu motoka ataruge ha steringi na motoka yagireka n'eyaka n'etaara zicumwize nkooku zakaizire. Ekyahuniriize abaserukale nukwo kurora ngu, abantu abaali omu kamotoka ka Jipu bakaba batarukusisana abacwekerwe enkizi noobu kwakuba okulengaho okwiruka rundi okusereka ebintu ebimu omu kisaka ahonaaho. Omuserukali omu nubwo akaguza ati, \"Nimukora ki hanu omu saaha enu ey'ekiro omu Karungu?\" Omu hali bo yagarukamu ati, \"Motoka yaitu entungire 'panci' (efumukire) nitutaho omupiira gwa sipeya.\" \"Kandi embundu enu ei ndukurora omu motoka yaki?\" \"Egi mbundu yange ninduga kuhiiga ifo oku, nuho obwire butwiririire.\" \"Kandi eki eki ndukurora kiturukiiriize omu nsaho yaawe eya girikooti kiki?\" \"Ako ka bundu kange katoito k'okwerinza kakuba enyamaiswa ensesera rundi ekanagisa eri enkooto kanu nukwo kasobole okunkoonyera.\" Hanyuma y'ebikaguzo ebi n'ebyokugarukamu byabyo omuserukale wa Poliisi nubwo yabagambiire bombi basatu ati, \"Inywena hati nkooku mukali basatu, ha motoka yaanyu, n'embundu zaanyu, mukwasirwe, kandi kyona eki muragamba okuruga hati nikiija okubarwa nk'obwakaiso omu musango gwanyu. Mumpe embundu zaanyu zombi.\" Omu hali abo abasatu akaba ali mukuru waabu yakaguza ati, \"Baitu waitu tukozire ki?\" Omuserukale yamugarukamu ati, \"Inywe mumanyire eki mukozire, obu muraaba mutakimanyire murakigambirwa obuturahika omu Poliisi sitenseni Fort Portal!\" Habw'obusobozi bwa Poliisi baahayo embundu zaabu. Owa Poliisi yazaanukura n'ekitambara omungaro ze. Yaita omu notoka ya Poliisi. Yabaragira ahonaaho okutaho omupiira gwa sipeya n'okuhindura motok: yaabu kugibiinga nibagiroza ogwa Fort Portal. Baategeka ababiri ha basaija abo abaakwasirwe okwija okwikarra n'aba Poliisi babiri omu motoka ya Poliisi. Baabataho empingo n'omu yaikarra na Dereeva was Jipu omu motoka yaabu. Motoka ya Jipu yayebembera, eya Poliisi yakurataho. Barora ogwa Fort Portal. Omu Irwarro omu Ibagiro. abafuma bakahunirra okusanga ngu Isasi likaba litaasire oruhanga nahabweki litahike ha bwongo. Kyonka likahooga ekikoba ky'omutwe kyonka ekyaleteriize okujwa kwingi. Baitu abafuma bakateekereza ngu haroho okunihira kw'okukiza obwomeezi bwa Kanyonyi kakuba abaabu abandi abanyakwine esagama nk'eye bazooka okumwongeramu esagama. Ha murundi gunu hakaba haroho okuganyira kwingi hali Kanyonyi nahabweki baingi, abaabu n'abatali baabu abakaba bali haihi bakeehayo bwango okurora esagama yaabu obu eraaba eri omu kika kimu n'e'ye nukwo bagimuhe. Kaheesi obu yahuliire amakuru ganu omurundi gwa kabiri akeecwera omusango ati, \"Nitukora ki? Ihe lyona erya Poliisi tulemerwe okuta engaro zaitu hali omwisi rundi abaisi banu?\" Yamalirra buhyaka okutata n'amaani ge goona okuzoora arukulengaho okwita omuntu, n'abantu abamuli enyuma abarukumurumiriza okumaraho obwomeezi bwa Kanyonyi. Kaheesi akeetegereza ngu hakabaho omwisiki ayasikiiriize omuserukale kuruga ha rwigi rw'akasiika k'omurwaire. \"Omwisiki ogu nooha? Kandi nooha yamutumire? Mukozi w'omu Irwarro? Akaba aine ou arukurwaza? Nandiki akaruga aheeru kwonka?\" Kaheesi yatandika okukora okugarukamu obukaguzo obu bwona. Akabandiza ha bakozi b'omu Irwarro abaisiki, yabakaguliriza n'amagezi buli omu nambere akaba ali ha saaha egi ey'okuraswa kwa Kanyonyi omu Irwarro, n'eki akaba naakora, n'okuleeta obwakaiso oburukugumya ngu akabali kwo omu kiikaro eki kandi ngu akaba naakora kwo ekintu eki. Obu yamazire okwenanura ha rubaju oru, yakubukira orubaju orw'abarukurwaza. Omwisiki omu, Mugisa ou akaba naarwaza kandi naazooka kurungi, naajwara n'eby'omutooro, akamurandaho muno habwokuba akarorwa naaraba ha rwigi rwa kasiika ka Kanyonyi emirundi nk'ebiri, kandi omu busumi bw'enyuma akaba arozirwe naabaza n'abaserukale abandi abalinzi ekiro. Hanyuma ya byona n'onu na uwe Kaheesi akamugarukaho. Kaheesi hati akamanyira kimu ati omwisiki ayasigwire omuserukale akaba atali mujanjabi kandi atali murwaza, baitu akaruga aheeru. \"Katurole nnu, obu araaba yarugire aheeru akagyaha hanyuma y'okwahukana n'omuserukale, n'okuhuliika kw'embundu n'akatabanguko akabaire omu Irwarro?\" Kaheesi yateeraniza ebiteekerezo ati, omwisiki nkooku yarugire aheeru kandi obwire bwali omu saaha nka ina n'okusaaga ez'ekiro omukazi weena tarukusobora kugenda wenka ataine ondi rundi ataine motoka emutwaire. Kaheesi akaba amazire kwetegerereza kimu ngu omu kasumi ako ha Irwarro hakaba hateemeriireho motoka yoona erindiriire, okwihaho egi ey'omwisi ei ekaba emazire kwetegerezebwa ngu ekaba esimbire omu kizaaniro haihi n'ekibira kya kalituusi, kandi kikaba kitarukusoboka omukazi kujumbutuka haakaba ali akairuka enziriga akahika ha motoka y'omwisi rundi y'abaisi bakairuka na uwe ahonaaho. Kasumi ako Kaheesi ekiteekerezo kyamwijamu kiti, aba takisi abamu baikara balindiriize omu maduuka Kabarole okuhika omu itumbi, kandi boona akaba. abamanyire kurungi, abamu hali bo akaba naasobora kubabara nk'enganjani ze. Yakwata ekirale eki. Hanu Kaheesi akeebara nk'anyakukingulirwe ow'omutwe murungi, habwokuba hanyuma y'okukaguliriza ababingi ba Takisi babiri naatoora amasa, hali owakasatu munywani we omunuubi, akatoora ente. Omunuubi ogu akamugambira ati, \"Ha saaha nka itaano z'ekiro ha Sabbiiti, akatwara omwisiki Kabanweri, Kidukuru.\" Kabanweri akamugambira ati, akaba naaruga kurora omurwaire Medikoro. Hanyuma y'okwikirraniza Dereeva wa takisi ogu Omunuubi yatwara Kaheesi yamuhikya ha nju ha yataire Kabanweri nk'esaaha itaano n'ekicweka ekiro. Dereeva obu yagenzire Kaheesi akasigara naayekaguza n'okuhunirra omu mutima gwe. \"Kabanweri aine oha anyakurwaire Medikoro ou akaba agiire kurora? Habwaki agenda kumurora ekiro omu Itumbi?\" Naasemerra amukaguze arole eki aragarukamu. Kaheesi akabanza kweteeza empaka ebiteekerezo bye omulingo ogu ararabamu kukaguza Kabanweri ebikaguzo ebi, rundi kubikaguza n'obusobozi, rundi kubanza kumumanya, nukwo akabimukaguza atamanyire uwe eki arukugenderra. Hanyuma akamalirra okukuratira entegeká y'okubanza habwokuba enu eya hanyuma ekaba niija kutwara omwanya mukootoho. Kaheesi amalirra kutaaha ahonaaho omu nju ei bamwolekere. Eka ekaba eyehinguliriziibwe ebitooke okwihaho ekicweka ky'omu maiso ekikaba kiroleriire omu muhanda; kandi enju yonyini ekaba ezitiire n'orugo rw'engoro. Omunda y'orugo ha rubaju orumu hakaba habyairweyo obunyansi bwa ajiija, ha rubaju orundi haliyo ebyakyo. Ekaba esakairwe amabbaati n'ebisiika byayo bitiirwe omwiko kurungi. Kaheesi obu yahikire ha rwigi rw'irembo ly'orugo yarabamu, obu yahikire ha rwigi rw'enju yasanga rukingire, baitu abantu nibabaliza ha kanyuma yateerateeraho n'engaro omu kasumi nuko kamu naagamba ati, \"Kodi, Kodi!\". Akahurra iraka ly'omukazi, hakanyuma nirigamba liti, \"Kazigati omuntu atiire Kodi ha irembo genda omurole.\" Kazigati yaija obu akaba atakahikire ha rwigi Kaheesi akaba amazire ira kumurora naarabya amaiso omu nterateeraniro z'orwigi, kandi ekindi emiryango, y'enju egi bakaba bagitairemu eterekeriiremungana omuntu ali ha mulyango naarora ebya hakanyuma. Akaisiki Kazigati kaija obu kakaba nikakwata ha rwigi kati, kagira kati, \"Nooha?' Kaheesi omu iraka lye ery'Orunyahoima yagarukamu ati, \"Ninyowe.\" Kazigati akingura orwigi aikaliza omugenyi amuramukya. Kaheesi nubwo yakagwize ati, \"Kabanweri aliyo?\" Nandi Kazigati ati, \"Nangwa taliyo agenzire omu maduuka.\" Akasumi koona amaiso ge gakaba gakabiire has bisisani ebyali bihanikire ha rusiika, n'okukira muno ekisisani eky'omwisiki omurungi muno ou akaba atiire isoke rye kurungi, ataire n'obwoma omu matu, aikalire ha ntebe asazireho, akwasire n'ensaho, aina esaaha ha mukono. Kaheesi nubwo yagambire ati, \"Ekisisani eki kikamukwata kurungi Kabanweri!\" Nandi Kazigati ati, \"Ee, bakakimuterra Nairobi.\" Kazigati agonza kwimuka bwango kugenda kugambira abakuru kwija kuramukya omugenyi, baitu Kaheesi amugira ati, \"Baleke ndagaruka hanyuma ndole Kabanweri, nubwo nabo ndabaramukya. Hati nyina emitalibano nyingi kangarukeyo.\" Kaheesi akagenda ekisisani kya Kabanweri kimuli omu mutwe, obu akaba naahika omu katale k'omu Kacwamba, pamparana n'omwisiki omurungi atoonyere okwerenga oburungi bw'o-mubiri gwe. Kaheesi yamurora nk'atamurozire ntamanya amumazire. Yamumanyirra ati nuwe omwisiki ou yaruga okurora omu kisisani. Yagamba omu mutima gwe ati, \"Omuserukale omudugudugu niimwita, niimukiza, bantu bake abatasobora kunagwa oburungi nka bunu, n'okukira muno ha bwire bw'akairima.\" Kaheesi ataikaleyo muno hayagiire. Akagaruka nk'esaaha ikumi n'emu n'akagaali yahika Kiduukuru nambere Kabanweri yaraaraga. Yamusangayo baaramukyangana. Hanyuma Kaheesi yasoborra atarukusereka ati, \" Nyowe ndi mbega wa Poliisi, nyizire kukaguliriza amagenda n'amagaruka gaawe ha kiro kya Sabbiiti. Kandi ningonza ommanyise amazima.\" Hanu Kabanweri enkizi yamucweka omunda, kyonka aheeru tiyayeyoleka. Nandi Kabanweri ati, \"Ensi yoona noija kugikaguliriza amagenda gaayo n'amagaruka gaayo ha kiro kya Sabbiiti, nandi nookaguza agange gonka?\" Nandi Kaheesi ati, \"Eki kiri hali nyowe, hati ningonza iwe ongambire ebyawe.\" Ha Sabbiiti nyamusana okagenda Medikoro, okaba ogenzire kurora oha? Nandi Kabanweri ati, \"Nkaba ntagenzire kurora muntu weena, kyonka nkasendekereza mutaahi wange nuwe akaba agenzire kurora omurwaire we.\" Kaheesi: \" Ningumya nti okagarukayo n'ekiro, obu okaba ogenzire kukora ki?\" Obu narugireyo nyamusana nabunga Bukwali, obu nkaba ndi Bukwali nubwo bangambire ngu isenkati nyowe ataaha omu Irwarro omu arwaire. Nahabweki obu narugire Bukwali ngarukire hanu, mmazire n'okuhumura, nagira nti, \"Kangende muserre mmurole.\" Kaheesi: \"Okamurora?\" Kabanweri: \"Nangwa nkasanga bamuragire ataahire.\" Kaheesi: \"Omukasumi nambere habeerireho okurasa Kanyonyi embundu niiwe okaba noobaza n'omuserukale omulinzi w'akasiika ka Kanyonyi? Habwaki wamwihire ha mulimo gwe?\" Kabanweri yabaza nk'anyakubihirwe muno ati, \"Nyowe nkamwiha ha mulimo gwe nkamweta? Nkaba nindabaho ninserra omurwaire wange, nabona nankurata naagonza kubaza na nyowe, nkumubingire? Ningira abasaija nukwo bakaikara bati nibakurata abakazi?\" Kaheesi: \"Busaho muntu weena ayakugambire okugenda Medikoro n'okwerabya ha muserukale ogu ha saaha egi?\" Kabanweri yabiiha ebisuba ati, \"Nga taata, Nooha? Nyowe nkaba ngenzire kuserra omurwaire wange.\" Kaheesi: \"Noosobora kungambira omuntu weena ou orukuteekereza ayarasire Kanyonyi kiro eki, rundi anyakuli omu nsita y'okugulirra omuntu rundi abantu kwita Kanyonyi?\" Kabanweri: \"Nyowe ndabimanya nta ebi? Nibamanywa inywe abambega ba Poliisi.\" Kaheesi agarukira aho agira ati, \"Kangende.\" Kabanweri atamusendekereze noobu kwakuba kwimuka haakaba aikaliire. Kabanweri omutima gwe gukasigara nugumucwera maingi. Yayekaguza ati, \"Boojo Ruboha nuwe yarasire Kanyonyi? Yayegarukamu ati, kandi kiro eki kaakaba agire Bwamba!\" \"Noobu ndaaba ntaramukagwize buli, habwaki akagonza nsonasoone omuserukale aruge ha rwigi ha saaha egi? Ruboha onu boojo akabaali omu nsita y'okugulirra omuntu rundi abantu okwita Kanyonyi?\" Obu akaba ali omu biteekerezo ebi aba hakanyuma, abakaba bahuliriize orubazo oru baarugayo baamukaguza ebibaireho, kandi baatandika n'okumukayukira ngu, \"Obu otaaleke kugenda ekiro oku, noija kwenaga ha mutwe gw'enjojo. Ebya munuka tibirukusisana n'eby'omu mahanga nambere otaaha ebya kunu bindi.\" Kabanweri akaikara naalingalinga Nyinarumi Ruboha. Obu yagarukire yagenda yamurora abiihirwe ati, \"Habwaki okagenderra okunnaga omu kabi? Ba mbega ijweri bakasiiba owaitu nibankaguliriza eki nkaba ninkora Medikoro ha saaha ezi ez'ekiro?\" Ruboha: \"Ngira nuwe ogu omugangaizi Kaheesi? Medikoro haroho ekikomo ky'esaaha ngu omukazi ataligyayo esaaha ezi n'ezi?\" Kabanweri: \"Iwe ayarasire Kanyonyi omumanyire?\" Ruboha: \"Namummanya namusangaha? Noosobora ota kumanya ebirukufa Kabarole kunu oli Bwamba enyuma y'ensozi?\" Kabanweri: \"Habwaki okansonasoona kwiha omuserukale ha rwigi, kandi omu saaha egi yonka nuho batasira Kanyonyi?\" Obu Ruboha akaba atakagarukiremu abantu baija orubazo baarulekeraho. Ha kiro Kyamaande orugambo rukajaakaara omu rubuga rwona orwa Fort Portal n'omubyaro ebi nyakuherraineho ngu Kanyonyi bamurasirege n'embundu ekiro. Abandi ngu, \"Omwisi wa Kanyonyi agarukirege ekiro yamaliriza omulimo gwe.\" Abamu ngu, \"Omuserukale bamuguliriire yasiga orwigi rutaine mulinzi.\" Abandi bake bakamanya ngu, \"Kanyonyi noobu araaba ali kubi ata, baitu akiroho.\" Baasi ezazindukire kugenda nyenkyakara zikagenda n'orugambo rw'okubanza ngu, \"Kanyonyi Afiire!\" Aba Poliisi abaakwasire motoka ya Jipu n'abantu baamwo abasatu bakahika Fort Portal esaaha nka ina za nyamusana beesimire omu maiso g'abakama baabu habw'okuleeta omuhiigo gwabu bwango bati omuka. Ahonaaho buli omu ha banyankomo abo, abasatu yatandika okuhandiikisa ebigambo bye n'eby'embundu n'ebya motoka n'eby'emirimo yaabu, na Laisensi z'okuhiiga na byona ebirukubafaaho. Esimu zarabanganamu hagati ya Fort Portal na Kampala okugumya ebigambo by'abanyankomo banu obu biraaba birumu ensa. Omu ihangwe, omu rubuga Fort Portal bantu bakahurra n'okusiima n'okuhaisaniza aba Poliisi habw'okukwata imira abaisi abo bwango bati. Abantu baingi, n'okukira muno ab'oruganda rwa Kanyonyi n'enganjani ze, bakaba nibagonza kurora abanyanzigwa abo abanyakwijwire obusegu bati, kumaraho obwomeezi bw'omuntu waabu. Baitu okusemererwa n'ekihika ky'okuroraho abaisi abo kukaba kw'akacu kake. Habwokuba omu Poliisi bakazoora ahonaaho ngu embundu eri enkooto ei baasangire omu Jipu y'abahiigi ekaba etali niyo eya Poliisi, enu endi y'okuhiiga ebisoro ebikooto kandi n'akabundu akake aka baasangire n'omusaija ou baakwasire kakaba nikaahukana kuruga hali akaakozesibwaga okurasa Kanyonyi. Kanu amasasi gaako gakaba gatali x 33 . Omusaija ogu mukama wa motoka n'embundu akaba amanyirwe kurungi Kampala, nk'omuhiigi arukutebwamu ekitinisa; atarukusobora kugenda naarasa abantu. Kandi okuruga omu kusoborra kw'omuserukale wa Poliisi ayarozire aka Motoka keemeriire ha kizaaniro haihi na Medikoro akagumya ati egi Jipu teri niyo eyatwaire abaisi. Nahabweki ha kiro Kyakasatu omusaija oli Kaweesa n'abasaija be Abacooli babiri baabalekera okuruga omu nkomo. Omwanya gunu ogwahingwireho kikaha omugisa abaisi boonyini enkizo y'ebiro bbina byona, kwiruka n'okuburabuza obusinde. Omu kakurato kaabu omu Poliisi, Kaheesi ha bw'okumanya ngu haroho abantu abamu abasobora kuba bamanyire omwisi kandi rundi abasobora kuba bamanyire abantu abarukugulirra okwita Kanyonyi akaleeta ekiteekerezo ati, \"Poliisi eteho ekisembo kya siringi enkumi ibiri n'ebitaano hali omuntu weena arukusobora kumanyisa Poliisi omuntu rundi abantu abanyakuli omu kwekoba omu nsita kwita Kanyonyi.\" Rundi ou asobora kuranga nambere hali motoka ya Jipu ei erukusisana nkooku omuserukale wa Poliisi yagisoboroire, kandi n'okuranga embundu ya Poliisi F.A. 582 nambere eri. Ekiteekerezo kinu kikaikirizibwa. Kandi ahonaaho baatera empapura ezirukuranga ekisembo kinu baazirarangya hoonahoona omu Uganda, kandi na ha Rediyo naho baaranga omu ndimi zoona ezinyakubazibwa ha Rediyo. Asiedu na Dereeva we omu Kamotoka kaabu aka Jipu bakakwata ogwa Hoima, baatenterra na Mugalike, baayambuka ekisaaru Nguse ekicwamu Buganda na Bunyoro, baahika haihi na Hoima enkoko z'okubanza niitoma, baayahukana obu baamazire ebyabu. Habwokuba motoka enu Asiedu yagipangisaaga. Asiedu akamara ebiro bisatu ali omu banywani be atarukweyoleka omu bantu, baitu akaba atarukusobora kugumisiriza kumara ebiro bingi abundaire, akaba naagonza muno okugenda omu rubuga okusoma empapura z'amakuru n'okurora anyakwine Rediyo ahulirize ebirukubazibwaho hali Kanyonyi n'arukuteekerezibwa kuba yamwisire. Nahabweki Asiedu obu yahikire omu rubuga Hoima yagurra kimu empapura z'ebiro 3 nukwo arole abyahandiikirwe. Obu yasomere orupapura orumu akasalirwa muno n'okwegaya obu yasangire omutwe gw'ebigambo ogu handiikirwe omu nyuguta z'ekyapa enkooto nugumanyisa ngu Kanyonyi atafe ekyali mwomeezi. Obu yamazire okusoma ebigambo ebi orupapura yarwegeka hansi, yata omutwe omu bigere naatera enkomi ati, \"Hati obukuru bwampika habwokuba, tikyakusobokere nka ira buli, kulengaho kurasa omuntu emirundi ebiri yoona nkamusiga atafwire.\" Yaijuka ebiro bye eby'obulemu n'ebiyakozireyo n'abantu abayaisire. Yaijuka Katenda ayaizire naamuserra n'omuhendo gw'ensimbi ezi zoona ezi yamuhaire kumwitira omuntu ogu yayeyongera okusaalirwa muno n'okuteera enkomi. Baitu hanyuma y'okuculeera omwanya nubwo yagambire n'iraka likooto omu Ruswahiri ati, \"Kanyonyi, Kanyonyi iko na Mungu yake.\" Asiedu omu mutima gwe ogw'obwisi guti, ogw'omukoijo gw'ensimbi akamanya ati Kanyonyi onu kakuba akaba ataine Ruhanga we, takutabukire amasasi ge emirundi enu ebiri. Enkizi y'okubanza obu yamuhoiremu, Asiedu yayeyongera okusoma empapura ze, akanulirwa muno okusoma aba Poliisi okubakwasiremu omuntu ondi nibamweta we. Asiedu obu yayeyongiire okusoma akatabu kandi, okusemererwa kwe kutabe nk'okwa kara, habwokuba hanu akasangaho ekirangirro ky'aba Poliisi ekirukuraganiza siringi enkumi ibiri n'ebitaano hali omuntu weena ou akaba naasobora okuranga rundi okumanyisa omuntu rundi abantu abaakalengaho kwita Kanyonyi emirundi enu ebiri. Ekirangirro kinu kikamuleetera ebiteekerezo ebimu omu mutima gwe. Yayekaguza ti, \"Boojo nooha ammanyire arukusobora kundagirra aba Poliisi?\" \"Haroho Katenda, boojo naasobora?\" Yagarukamu ati, \"Ogu tarukusobora, habwokuba kakuba andanga buli na uwe ayerangire na Kampuni ye.\" Omusaija onu Asiedu hamu n'omutuma gwe ogw'obwisi n'omwoyo gwe ogw'omukoijo gw'ensimbi n'obwomeezi obw'ekwefuma yagonzaaga okwetuna n'okubazibwaho abantu noobu baabaga batamumanyire. Yagonzaaga okurora bamuhandiikireho omu mpapura z'Amakuru nibamuhunirraho, ngu musaija w'amahano; kandi na uwe yayejwanganizaga omu rubazo kubazaho Asiedu n'ebikorwa bye n'okwalemeseze aba Poliisi. Omwoyo nka gunu nugwo gwamuhambiriize okuzaanisa aba Poliisi omu mulingo nka gunu kunu baali nibamuseruza abiri omu Uganda yoona. Noomanya nkooku akaba ahwangwire embundu y'owa Poliisi ou akaba naalinda orwigi rw'ekisiika ky'omurwaire Kanyonyi. Asiedu akateekereza muno eki arakora embundu egi. Hanyuma nubwo yamaliriire okugigarurra aba Poliisi. Obwire obu bwakiire ha kiro ekimu yakwata omuhanda gwe yagenda omu duuka yagurayo akatabu k'empapura yagura na sitampu ya sente amakumi asatu. Ekalaamu akasangwa na yo. Yacwa empapura omu katabu ke yatandika kuhandiikira ebbaruha omukuru wa Poliisi Hoima. Ebbaruha akagihandiika omu Ruswahiri baitu ebigambo byayo omu RunyoroRutooro byali biti: Ya Mukuru wa Poliisi Hoima. Nimmanya nti, aba Poliisi nibaserra omuntu ayarasire Kanyonyi omu Irwarro lya Fort Portal Tooro, hanyuma yairuka n'embundu y'omuserukale wa Poliisi ou akaba atamanyire kukora omulimo gwe. Embundu egi oragisanga hakanyuma ka Piida Hoima omu mbaaho ezinyakuli omu kizigati. Ninyowe Kitali ibara \"P.S.\" Ogikwate kurungi erumu amasasi 2. Ebbaruha enu Asiedu obu yamazire kugihandiika n'okugita omu bbahaasa n'okugitaho sitampu, kyonka akeegendereza muno okutasigaho ekyokurorraho ky'enkumo ze ha mpapura na ha bbahaasa habwokuba enkora ya Poliisi akaba agimanyire. Obu yalindiriire yabona \"Ekiro kitwara omúnaku\" kyahika n'akairima kaasweka, yasoobooka mpora yagenda yasereka embundu omu bibbaaho bya Piida ebikaba bitarukukozesibwa. Obu yamazire kugitayo yaija yanaga ebbaruha ye omu posita yayegendera haakaba naaraara. Obwire kwija kuhika esaaha ina n'ekicweka ebbaruha ekaba ehikire ira omu Poliisi. Ofisa wa Poliisi obu yagisomere akabanza kuteekereza ati, nibamusandaaza baitu nkooku Piida ya Hoima etali hara na Poliisi, ofiisa yayeta Sabu Insipekita yagimwoleka, na Sabu Insipekita yagiraa ti. 'Bwana tugende turole.\" Baagenda baabanza baarora omukuru wa Piida, baamusoborra byona, hanyuma baagenda na uwe omu zigati ya Piida. Hakaba haliyo entuumo isatu z'embaaho. Omu ntuumo ibiri ez'okubanza bakaserramu baatoora amasa, omu ntuumo yakasatu ey'embaaho za ha rubaju muno nuho baagisangire nkooku Kitaliibara yabaragiriire. Baagikwata n'ekitambara baagihayo. Obu baasumurwire omunda baasanga amasasi abiri garumukwo! Esimu zarabanganamu kumanyisa aba Tooro n'okubakaguza kugumya enamba zoonyini ez'embundu baasanga ngu niyo kwo embundu ya Poliisi eyatwairwe! Aba Poliisi kinu kitabakoonyere muno, okwihaho kumanya ngu Omucwi w'ebiragiro, ayalengereho kwita Kanyonyi emirundi ebiri asobora kuba ali Hoima, rundi akaijaho kuta ebbaruha omu poosita n'okuleeta embundu. Asiedu akamanya ati, amakuru ag'okuzooka kw'embundu tigaaleme okwija ha Rediyo ekiro, nahabweki akarora nambere hali Rediyo yaikarra okuhiliriza ebi bararanga. Akanulirwa muno obu yaboine abantu nibahunirra, nibateera n'orwoya, nibeekwata na ha kaleju omu kuhunirra kwabu. Obu bwakiire nyenkya empapura z'Amakuru zoona zikaba ziijwire amakuru ganu ag'omwisi kuhandiikira aba Poliisi n'okuleeta embundu akagibata ha nyindo, kandi kunu akarango ke batarukukamanya. Baitu aba Poliisi bakaba bataikalire kwonka bakaba nibakora n'amaani kuzoora omwisi kandi entasi zaabu zikaba ziri hoonahoona. Ha kiro eki embundu eki yazokiiremu Asiedu akaija omu rubuga Hoima omu ihangwe yaraba omu nguudo hagati yakwata omuhanda ogu rukugenda Bujumbura ha Misani ya \"R.C.M.\" Obu yahikire omu nguudo erukugenda Butiaba yarora ekirabo ky'ebyokulya ha mukono gwe ogw'emoso. Yakubuka kubanza kulya ekyanyamusana. Yasaba kumuleetera capatin'enyama. Obu akaba yatandika ati kulya hakaija omuserukale wa Poliisi n'empapura. Omuserukale onu akaba amanyangaine na Kaliisa mukama w'ekirabo. Akaija naamweta ati, \"Kaliisa oraha?\" Nandi Kaliisa ati, \"Kandi hanu.\" Omuserukale ati, \"Dara siringi enkumi ibiri mu bitaano hanu.\" Kaliisa akaba naagira ati siringi kwo; baitu omuserukale amwoleka orupapura ati, \"Ekirangirro kya Poliisi okiboine? Obu oraaba noosobora kuranga omusaija ogu ayalengereho emirundi ebiri kwita omurambuzi w'amasomero ga Tooro noitunga.\" \"Orupapura runu ningonza kusiga naruhanika hanu n'orundi ndute omu kisiika ekimu eki. Siringi enkumi ibiri mu bitaano tiguli muzaano. Kandi iwe nkooku oine abantu baingi abanyakusiiba nibaija hanu kulya nibabaza n'orubazo rwingi noosobora kuhurra noija nootugambira. Siringi noitwara.\" \"Bunu ayarangire Mulisi omuhiigi ou akaba aisire abantu ataitunge?\" Nandi Kaliisa ati. \"Ogu akaba anyina omugisa gwe, obundi omwisi naasobora n'okwija naalya ebyokulya nka hanu naagaruka naagenda. Obundi naasobora kwesereka omu irungu nka Mulisi oku akaba ayehamiize, akaitwa kugonza kunywa Waragi, kakuba ekaba etali waragi ei baamuteriremu kulorufomu yamugwijagiza, tibakumukwasire.\" Omuserukale obu akaba naabohera orupapura ha rwigi n'akasumaali yagira ati, \"Olengeho, kandi buli arukwija hanu weena omwoleke orupapura runu.\" Kaliisa: \"Bunu nootekereza oti enamba za motoka ezi baataireho noogira zaali z'amananukwo? Bakaba bataihingisize?\" Omuserukale: \"Eki ky'amazima, baitu tiziikara kumwebaho omuntu akaibona. Aserra taserurra hamu.\" Omuserukale yagamba Asiedu ati, \"Okiboine ekisembo kya siringi enkumi ibiri n'ebitaano. Naiwe kakuba oturangira omusaija ogu nookitunga.\" Asiedu akasumi kanu koona akaba aculiire haruguru, naalya, baitu omunda omutuma gukaba nigumuteera nkaaki. Enkozi y'ekibi yoona noobu eba egumire eta etukumira omu maiso ga ba Poliisi. Omu kasumi kanu Asiedu akaba naajwa empiita muno, oti rundi naa: ruga kwiruka. Yagarukamu omuserukale omu Ruswahiri ati, \" Nyowe tindi wa kunu, nyikara Masaka.\" Omuserukale amukaguza ati, \"Hati noogyaha?\" Asiedu ayeyongera kubiiha ebisuba ati, \" Ningenda kurora mugenzi wange akora Budongo.\" Omuserukale yamuleka yagenda kukwasiza orupa- pura rundi omu kisiika ekindi. Bambi atamanye ngu siringi enkumi ibiri mu bitaano zikaba zimuli omungaro yagaruka yairekera zaaragara. Abalii abandi baija kulya omu hooteeri. Omu obu akaba naatahamu yayeta Kaliisa ati, \"Mpa ebyokulya bwango.\" Yayongera ati, \"Leero hati ocumbire kurungi!\" Nandi Kaliisa ati, \"Habwaki?\" Nandi omugenyi ati, \"Nindora abarukulya akatuuyo nikabaiha oku n'oku.\" Obu naagambirramu Asiedu. Omulii omugenyi akeeyongera kukaguza ati, \"Ogu muserukale wa Poliisi naaserra ki, otunzire waragi?\" Kaliisa ati, \"Ntai taata, nyowe ebi byansangaha? Aleesere empapura ezi. Soma orole. Siringi enkumi ibiri mubitaano oije ozeeteere omu nsaho.\" Omulii Omugenyi ati, \"Weewe onu omusaija arukuzaanisa aba Poliisi naabahandikira ebbaruha, embundu naagireeta naasisa arukugibahikiza omu ofiisi, ogu naakwatwa?\" 'Nandi Kaliisa ati, \"Weewe omusaija onu motoka obu araaba yagipangisize, Dereeva kakuba abona siringi zinu enkumi ibiri mu bitaano naasobora kumuranga.\" Ebigambo binu byagwa Asiedu omu kutu, yatandika kuteekereza buhyaka. Owa Poliisi obu yamazire okuta ebihandiiko omu kirabo ky'ebyokulya yakwata omuhanda gwe okugenda okuta na handi n'okugabira abamu. Asiedu omutuma gwamugwa omunda. Yaturuka aheeru yanaaba, obu yamazire okusasura, omuhanda ogwamutwaire batagubone. Omuntu obu amara kwita ondi asisana ahoibwamu ak'obuntu. Kandi omuntu ondi obu amugwa haihi, akamubiihiza rundi akamurora nairuka, rundi akamumanya ati, nanka ogu asisire rundi akaita omuntu. Kiita agonza muno n'ogu kumwita nukwo aburabulize kimu obusinde. Nikyo okirra kuhulirra omuntu omu aisirwe nihahinguraho ebiro bike n'ondi naitwa kumwigara akanwa. Baitu ekibagambire obundi kihikirra ngu, \"Engarukira ita omusuma.\" Hanyuma y'okutunga ebbaruha n'okuzoora embundu omu rubuga rwa Hoima. Kaheesi bakamusindika bwango kwija kutatira Bunyoro. Yarabanganamu omu rubuga rwona n'omu biikaro nambere omuntu arukusobora kwesereka, yaburwa obusinde. Aba Poliisi obu bakaba nibaserra n'amaani gaabu goona omuhwe gw'omwisi wa Fort Portal, bakarangirwa amakuru gandi ha kiro Kyamukaaga esaaha nka ina za nyamusana ngu haroho omuntu anyakusangirwe afiire omu motoka ya Jipu ha ruguudo rwa Butiaba omazire kuruga omu Kikonko osigaize mairo ina zonka kuhika Butyaba. Aba Poliisi ba Butyaba nubo baabandize kurangirwa, hanyuma aba Hoima baamanyisibwa. Ahonaaho ihe lya ba Poliisi na Kaheesi atababuziremu lyaimukya na kamera zaabu n'ebintu ebindi ebisobora kubakoonyera kuzoora omwisi. Bakasanga motoka ya Jipu bagibingire kuruga omu nguudo enkooto baagitwara yaadi nka kikumi mwataano kuruga omu ruguudo. Omuntu kifa akasangwa aikaliire omu kiikaaro kya Dereeva n'isasi ly'embundu balimutiire omu buso n'erindi omu kifuba. Omu kulengerra akaba afiire hagati y'esaaha ibiri n'isatu ez'ekiro. Nihasisana hatarabaireho kurwana, Dereeva bakamuteera embundu ateetegekere yamuculeeza. Kaheesi obu yahikireho yarora n'obwegendereza akamotoka ako aka Jipu, yaijuka n'okusoborra omuserukale ayasangire akamotoka ka Jipu keemerire omu kizaaniro kya Medikoro oku yasoboroire, ahonaaho yateeraniza obwisi bwa Fort Portal na bunu yamanya ati bwine obuzaale bwa haihingana. Omu mutuma gwe baitu yatandika kwekaguza ati, \"Habwaki onu arukusisana nka mukama w'akamotoka kanu kandi Dereeva aisirwe. Omwisi agondeze kumwigara akanwa, habwokuba rundi nuwe amumanyireho bingi?\" \"Habwaki yamwitiire ha muhanda gwa Butyaba omu mihanda yoona?\" \"Boojo omwisi akagonza akamotoka kamusendekereze kamuhikye hanu Kyakataano ekiro hanyuma arugirreho naakwata sitiima-eryato limutwale omu bicweka bya Acooli, Aruwa rundi na Sudani?\" Ekiteekerezo kinu obu kyamugwiremu ahonaaho Kaheesi yaragira abaserukale abamu okusigara nibakora ha by'omutumbi n'okuserra obusinde. Uwe yakwata Motoka yabinga bwangu naagenda ha mwogo taikara kusanga eryato litakaimukize habwokuba lyaimukyaga buli Kyamukaaga esaaha nka isatu. Omu kasumi ako esaaha zaali niziirirra omu mukaaga. Baitu yagira ati, \"Kangende tinyikara kugira omugisa eryato nkalisangaho.\" Kunu obu naasaba ati, \"Ruhanga wange leero onteereho omukono.\" Omu kasumi kanu amakuru gakaba gajaakaire Butyaba yoona nkooku omuntu azinzirwege ekiro, mairo ina kuruga ha mwaró, kandi ngu aba Poliisi nibetara nibaserra omuzinzi. Omu kasumi nuko kamu Asiedu akaba atandikire kuhya ebimata omu lyato habwokuba eryato erinyakwimukya bwona esaaha isatu hati likaba lyahinguza omu mukaaga likyali ha mwogo; baitu nabwo yayegumya ati, \"Noobu abaserukali baraija busaho anyakummanyire arukusobora kummanyirra omu bikumi by'abantu boona abanyakuli omu Saadi kilaasi.\" Kaheesi obu yahikire Butyaba yateera yarabamu irembo erinyakulindwa omuserukali yaraba ha Posita Ofisi yahika ha mwogo gwonyini yayemereza motoka ye. Yahunirra n'okusemererwa kubona eryato litakaimukize. Yakaguza ati, \"Eryato erindi erya sitiima ligenzerege?\" Baamuhakana ngu lyaha, eri niryo lyakubaire ligenzire baitu lisiisikaire nibalikoramu. Kaheesi yasemererewa muno omu mutima habwokuba akateeba ati omu nuho omuzinzi ou akataaha naaronza ebiro byona ebi ayeserekere. Yarahuka ahonaaho yagenda yarora omukuru w'omwogo yamutwara hali Kapitani w'eryato. Yabagambira naabooleka n'ebihandiiko bye ati, \"Ndi Mbega wa Poliisi, muhuliire nkooku omuntu omu azinzirwege ekiro mairo ina zonka kuruga hanu: Itwe nitwikiriza tuti Omuzinzi ogu obu amazirege kwita omuntu yarubata n'ebigere ekiro yaija hanu kukwata eryato limutwale limubuze, baitu nkooku ebigwa bitaraga, eryato ndinu lyayangira ha mwogo. Nitugonza okugenda omu lyato kwaza buli muntu weena, n'okukira muno ab'omu Saadi kilaasi.\" Kapitani yamugira ati, \"Byona biri omu mikono yaawe, mulimo gwaitu itwena okukoonyera aba poliisi kuzonzoora abakozi b'obubi n'okubaha ekifubiro ekibasemeriire: kyonka noosemerra obe n'empapura ezirukukwikiriza kwaza abantu.\" Hali kinu Kaheesi agarukamu bwango ati, \"Eki nukwo kiri kwo titurukusobora kukora ekintu nk'eki tutanyina Waranta.\" Yayongera yakaguza ati, \"Boojo eryato linu lisobora kuhwa di okulisemeza?\" Kapitani yamugarukamu ati, \"Obundi nitusobora okuhikya nyenkya kyasande tukyali hanu.\" Kaheeși yacwa omutwe naikiriza kunu naagamba ati, \"Eki kiraatukora kurungi.\" Kaheesi asaba aikirizibwa kubaza ha simu n'aba Poliisi ya Butyaba, asabayo Sabu Insipekita amurabiramu ebiteekerezo bye, amusaba kumukorra waranta y'okwaza n'okulindira kimu irembo, kwetegereza buli muntu weena arukutaaha n'arukuturuka, n'okumutwekera abaserukale abandi basatu rundi bbana kugenda nabo omu lyato lyonyini. Kaheesi kuruga omu kusoborra kwa Kanyonyi oku yamusoboroire obu yatandikire okubaza, akaba anyina omu mutwe gwe ekisisani ky'omuzinzi ogu Asiedu: kandi haaroho n'ekintu omunda ye eki amurumirizaga ngu, \"Omusaija oli ou waitiraitiraine naaruga omu rutindo omunda Mpanga, ngu uwe naaruga kunywa amaizi nuwe Omuzinzi.\" Akamanya ati eki kakuba kiba kiti anyina omugisa gw'okumumanyirra kakuba amunagaho eriiso. Akateeraniza ebiteekerezo bye ati, \"Omuzinzi onu obu araaba ali nuwe omu naayalengereho kwita Kanyonyi, taaleme kuba ajwaire ebijwaro nka biri ebi akaba arumu. Nukwo kugamba Kabuti enkooto, sikaafu y'ebirukunanata n'ebirukwera; nikisoboka n'ekicweka kyayo ekimu kusangwa aki etaire ha mutwe kutanga abantu kumumanyirra. \"Ekindi naasemerra kuba anyina akabundu ka bbasitora omu nsaho ze, nahabweki nitusemerra kwaza n'amagezi. Ekya ha mpero asobora kusangwa na sente za nooti nyingi omu nsaho ze.\" Ebintu byona nkooku yabiteekeriize ati nukwo yabigambiire n'abaserukale bagenzi be, hanyuma baasirimuka omu lyato nibabandiza ha Saadi kilaasi. Omu faasita n'omu Sekonda bakamaliira okuhererukyayo. Omulimo bakagutandika esaaha munaana n'ekicweka. Sitiima yoona yabamu okwimukirra n'okujagarra, n'okubaza ebihwa nibeekaguza kiki ekinyakubaireho, okuseeserwa aba Poliisi boona bati. Baitu bo baatandika okukora omulimo gwabu kandi baaragirra kimu buli muntu kwikara nambere ali, rundi buli ayeserwe owa Poliisi. Abantu baali baingi muno abakaba bali bokutwarwa eryato kiro eki. Abakazi n'abaana n'abasaija boona ahamu. Abaserukale bakafaaho abasaija bonka. Okwaza kukahikiza kimu esaaha ikumi na ibiri n'ekicweka. Haroho omu kasumi akamu abantu abamu obu baagonzaga kwimuka ngu nibagya omu kibuga kuseesa abo nabo tibaikirizibwaga rundi buli bamazire okukorwaho ekikaba nikyetaagwa. Ha saaha nka ikumi na ibiri aho, obu haali hasigaire abantu bake ab'okwaza n'okukaguliriza-Kaheesi yasisana nk'arukujwaha, n'okuhwamu amasiko, baitu hakahwaho omwanya muke baahika omu kacweka akamu ak'eryato haihi na ha mpero kuli nubwo amaiso ge gaagwireho ekisisani ky'omuntu ou amutaaha omu mutima, enzooka ye n'enjwara ye. Obu baamuhikireho. Kaheesi yakoimiza bataahi be baakenga: bamuragira okwemerra, kwimukya emikono ha iguru, n'okugarukamu ebikaguzo nk'abandi boona oku baabakozere. Nubwo baamwolekere na Waranta y'okwaza batandika bamwihamu girikooti, amasahu goona baagahindurana, buli akabarukwihamu nibakahandiika. Obu baamugambire okuhindukira kuli baaze n'ebyokujwara bye ebindi yatiga. Ahonaaho yagarra emikono ye hansi, yata omukono gwe ogw'obulyo omu nsahu ye ey'enyuma ey'empali yaihayo basitoora, akaba ali haihi kugihulikizamu Kaheesi omu mutwe baamugurukira baamukwata omukono, ekyaasi kyarugamu kyateera omu rusu, rw'eryato epumpu yacweka. Asiedu na Kaheesi bakwatangana bali hansi bali ha iguru, baitu abaserukale habwokuba baingi kandi banyina n'amagezi g'okukwata abantu ab'empaka baamufukya, ahonaaho obu baamazire okumutaho empingo ha mikono baasoroza ebye byona, bakomaho n'akabundu baamwebembeza naahiija ekiniga kiri ky'okumwita, baamuturukya aheeru y'eryato. Abantu boona ab'omu lyato, omu ndimi n'omu ngambo zaabu, baatandika okubaliza ha iguru ha kigambo kinu, abandi nibagambira bataahi baabu ebi baaruga kwerorra bonka. Asiedu obu yahikire aheeru yayebutika hansi ati buti, yayanga kugenda Baamuteera kunu, baamukora binu yayangira kimu kwimuka-Yabagira ati, \"Rundi munyiheho empingo nukwo ngende.\" Baitu kandi eki bakaba batarukusobora kukikora. Aki baakozire nukwo kuleeta motoka ya Poliisi baamuhimba baamutamu, n'abaserukale baikarra na uwe baamuhikya ha Poliisi ya Butyaba baamuta omu kaduukuru, yarorra omu miteehimbwa. Obu bwakiire nyenkya ha Sabbiiti, Kaheesi agenda kurora omunyankomo we. Kaheesi nk'aba Poliisi boona akaba amanyire muno Oruswahiri. Atandika okubaza na we. Baitu Asiedu akaba anyina ekiniga kingi atarukugonza n'okurora Kaheesi ha maiso: baitu Kaheesi amugira ati, \"Tuli babiri itwenka hanu noosobora kumbaliza ebi orukusiima, busaho ou alibikurumiriza.\" Baitu Asiedu uwe ayegirra ati, \"Ci.\" Kaheesi akaba amazire kusumiikaniza byona yabisorongya omu mutima gwe ati yakora Repoota ei yatwekiire bakuru be ati; Asiedu onu owaabu ni Sudaani baitu aikara naabunga muno omu Uganda. Akarwanaho omu bulemu, kandi oku nuho arukusisa yabonanganiire n'abamu ha bantu ba Uganda nka Katenda. Katenda n'abagenzi be obu baagondeze kwita Kanyonyi bakaseerra omuntu omunyaihanga amanyire kurasa, ou arukusobora kugulirirwa n'omuhendo hanyuma akagaruka akbura n'ensi. Baitu habw'omugisa murungi gwa Kanyonyi n'omugisa mubi gwa Asiedu n'abazinzi abaamuguliriire Kanyonyi akaraswa kabiri koona naalema okufa. Asieduakaba ataine motoka, akagwaho omusaija onu Kamiisi, ou yaisire ijweri, kandi nikisoboka ngu na uwe ataleme kumubonera ha bulemu yamusoonasoona kupangisa motoka ye nukwo emutwale kuhikiriza ekiragaano eki yaragaine na Katenda n'abagenzi be eky'okwita Kanyonyi. Ebigambo obu byahindukire aba Poliisi bataireho na siringi ziri enkumi ibiri n'ebitaano habw'omuntu ou aliranga omuntu ou akaba naasa kuzinda Kanyonyi, Asiedu yamanya ati taine businge, kakuba Kamisi aikara ali mwomeezi, naasobora kugenda naamuranga omu ba Poliisi nukwo atunge siringi ezi. Nukwo Asiedu kugarukayo kusoonasoona Kamiisi kumuleeta Butyaba nukwo ayambuke owaabu Sudaani, baitu batakahikire ha mwaro Asiedu amuteera ebyasi bibiri amwinura. Arubata mairo ina ezi omu mwirima ahika Butyaba araara omu kaju hali akaraarwamu abagenzi abataine bugoonyo, nyenkya aimuka naasara tikiti y'okumwambura, naateekereza ati obusinde bwona abwisire, kandi ati aba Poliisi habaramanyira uwe araaba naayerengya, baitu na hanu omugisa murungi gukaba gutali ha rubaju rwe. Sitiima eyakumutwaire yasiisikara na nyowe naasangwa ndi kunu, na Butyaba hab'wokusisana ekizinga omuntu taine hookwirukira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekindi, omugisa gwatukwata abagenzi boona baasangwa bataahire omu lyato baikaliire balindiriire okwimukya akasumi koona. Nkamanya nti naasemerra kuba aine siringi nyingi omu nsahu ye habwokuba nkamanya nti aikaire ataine eki yakwikozeseze omu ihanga litali ly'owaabu nka kunu. Nikyo tumusangiire n'ekikonjonjo kya siringi za nooti enkumi ibiri. Nimmanya nti obu barabaaga Kamiisi tibaaleme kumusangamu amasasi agarukusisana n'ago agabaihiremu Kanyonyi. Akabundu ako nuko kamu. Nyina obwakaiso oburukusobora okukwasa Katenda, Rubuza na Ruboha, baitu timmanyire omucwi w'emisango obu alisobora kubugenderaho okubaha ekifubiro. Kinu kirisigikira hali Asiedu. Obu alisobora kubarumiriza omu maiso g'omuramuzi. Nimmanya nti hati emitima yaabu tebali kurungi. Nyowe tinyina kugurukyagurukya nti omusaija ogu", "completion": "omuzinzi nuwe n'omu nagwisikaniize naaruga hansi y'orutindo, ningumya akaba naaruga kurora kururaba rugumire kurabaho motoka. Girikooti na sikaafu ebitumusangire ajwaire nibiikirraniza n'okusoborra kwa Kanyonyi ayatuhaire. Kaheesi obu yamazire kuhandiika Repoota enu anu yagitweka hali bakuru be. Ebyahanyuma Omu Ibaagiro abafumu bakasanga Isasi litaasire ruhanga rwa Kanyonyi kandi litahikire ha bwongo, baakamwongeramu esagama baamwihurra baamutwara okumurwaliza omu kiikaro ky'ensita. Hanyuma y'okwezi kumu baamuraga akizire; baitu bambi akaruga ha munwa gw'ekituuro. Omu Irwaro lindi erya Hoima Kamiisi obu yabaagirwe amasasi agabamwihiremu gakasangwa nigasisana n'agabaihiremu Kanyonyi. Hanyuma ya Sabbiiti isatu ez'okuzindwa kwa Kamiisi waranta isatu ikatwekwa okukwata Katenda, Rubuza na Ruboha. \"Barucwera egati rwita aguruka.\" Empero", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Engeso Zaitu ez'Obuhangwa Kikahandiikwa<br>Y. R. K. MULINDWA<br>na<br>V. K. K. G. KAGORO Fountain Publishers P. O. Box 488 Kampala Tel: 256-(41)259163/241112 Fax: 251160 E-mail: fountain@starcom.co.ug (C) Y. R. K. Mulindwa, V. K. K. G. Kagoro 1968 First published 1968 Fountain edition 2005 All rights reserved. No part of this publication may be reprinted or reproduced or utilised in any form or by any means, electronic, mechanical or other means now known or hereafter invented, including copying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. Runyoro-Rutooro Our Traditions and Customs This book was recommended for publication as a reader as well as a text for Runyoro-Rutooro Teachers in Primary Schools and Teacher Training Colleges and for adult education by the Runyoro-Rutooro Language and Literature Committee after consultation with and zealous work on it by Mr. L. T. Rubongoya, the final reader of the Committee's manuscripts. EBIRUMU Orupapura Okuranga.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Ekicweka kya Kasatu Okurolerra Amagana .. ..... 39 Amata .. ..... 44 Okwecumira Amata .. ..... 45 Okuterura Amata .. ..... 48 OkucundaAmata .. ..... 48 Enjuba .. .. .. .. .. .. .. .. ..... 49 Enkoko .. .. .. .. .. .. .. .. .. .. 50 Embuzi .. .. .. .. .. .. .. .. .. .. 51 Entaama .. .. .. .. .. .. .. .. .. 51 Embwa .. .. .. .. .. .. .. .. .. 52 Ekicweka kya Kana Ebimu ha bisoro by'omu kisaka hamu n'eby'omu maka ..... 53 Ebinyonyi eby'omu kisaka .. .. .. .. .. .. 53 Beene Baabu Munya .. .. .. .. .. .. .. 54 Enjoka.. .. .. .. .. .. .. .. .. .. 54 Enseenene.. .. .. .. .. .. .. .. .. .. 55 Enzige .. .. .. .. .. .. .. .. .. .. 56 Ebihuka nyakabara .. .. .. .. .. .. .. 57 Ebikubyo by'Ebisoro n'Ebihuka .. .. .. .. .. 58 Ebigambo Abantu ebi beesisaniriza okuba omu maraka g'Ebisoro n'Ebinyonyi .. .. .. .. 63 Ekicweka kya Kataano Amaka ag'omu businge bwa Ira.. ..... 69 Okuswera kwa Ira.. .. ..... 70 Engoma Nyabahuma .. .. .. .. .. ..... 74 Okulemwa kw'Abakazi aba Ira.. .. .. .. ..... 76 Emigenzo y'Abaana.. .. .. .. .. .. .. ..... 77 Amabara g'Abantu n'amakuru gaago .. .. .. .. ..... 81 Empaako.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. Ekicweka kya Mukaaga Okusiga Oburo.. .. .. .. .. .. 102 Embibo z'ebintu ebitali bimu.. .. .. .. 103 Amabara g'Ebitooke.. .. .. .. .. 107 Ebikwatwa omu Bairu .. .. .. .. .. 107 Ebikwatwa omu Bahuma .. .. .. .. .. 108 Ebisaka.. .. .. .. .. .. .. .. 109 OKURANGA Okumara obusumi bwingi abeegesa baingi ab'OrunyoroOrutooro mu Primary Schools n'omu Teacher Training Colleges babaire nibasanga obulemeezi bwingi omu kwegesa orulimi runu habw'ibura ly'ebitabu ebirukubazaaho ebintu ebi barukuragirwa kwegesa. Twina okusemererwa okubarangira okuturuka kw'ekitabu kinu eki turukunihira ngu nikiija kumaraho obulemeezi bwanyu obu mubaire mwina okumara obusumi bwingi. Tikiina mugaso okugarukamu omuhandiiki w'ekitabu kinu ebi amazire kugamba, baitu ky'amananu okugamba tuti: gunu nugwo, omurundi ogubandize ebintu by'omu ihanga lyaitu okubazibwaho omu mulingo ogwijuliire kimu biti. Omuto n'omukuru, omusaija n'omukazi ow'omu Bunyoro n'omu Tooro hamu na bagenzi baitu ab'omu mahanga agandi agatuheriire, boona nibaija kusanga omuhimbo omu kusoma ha ngeso zaitu ez'obuhangwa ezinyakurumu ebintu ebirukukwata ha kutandika kw'obukama bwa Tooro, enganda, okurolerra amagana, okuswera okwa ira hamu n'ebyokulya byaitu. Ekirukumanyisa ngu ekitabu kinu tikirukwija kuba ky'omugaso ha baana ab'omu masomero bonka, baitu na ha buli muntu weena anyakugonza kusoma ebitabu by'enzaarwa aheeru y'amasomero; kukira muno aheeru y'amasomero ekitabu kinu nikiija kuba ky'okusoma eky'omugaso hali abantu bakuru abaakaruga kwega okusoma bwino hamu n'okuhandiika. Nitubagondeza okusemererwa omu kusoma kwanyu. Y. B. M. Rubombora, Secretary, Runyoro- Rutooro, Language and Literature Committee June 11, 1965 ENTANDIKO Nkatandika kwijwamu ekiteekerezo ky'okuhandiika ekitabu ha ngeso n'ebiteekerezo by'abantu ab'omu ihanga lyaitu obu nkaba ndi mwana ninsoma. Okubanza nkaba n'okusemererwa habw'ebintu ebyakorwaga ekiro omuka y'owaitu. Twaikarraaga n'abaana bagenzi bange tukoikya, rundi tuganikya. Okuruga ha kyoto aho nabyamaga nkyanganukire muno. Hanyuma obu nagenzire ninkura natandika kusemerererwa orubazo rw'abasaija bakuru nibahanuura ebya ira, kyonka nkazoora ngu haroho n'abakuru abandi abatamanya kuhanuura. Okusoma ebitabu by'ebyafaayo n'enganikyo omu ndimi ezindi kikaanyolekera kimu nkooku na itwe abantu ab'omu ihanga linu twina ibanja ly'okuhandiika ebintu by'ensi yaitu. Ebyafaayo nibyo byoleka ngu ensi nanka okuruga obusumi nanka yakoraga ebintu nanka rundi ekaba eri omu mulingo nanka. Omubusumi bunu abamanyire ebya ira nibagenda nibakeeha kandi abaana abato tibaina mwanya gw'okwikara omuka kubanza kumanya eby'engeso z'abantu b'ihanga lyabo. Obu bagenda omu masomero batandika kusoma ebintu ebindi eby'amagezi. Ekirukumanyisa ngu hanyuma y'emyaka nyingi baijukuru baitu ab'obusumi burukwija baliba beegesiibwe muno, baitu tibaliba n'ekyokwijukirahoga engeso y'abaisenkurubo n'amatembero g'okukura kw'ensi yaabo oku gaagenzire nigahonderana. Abeegesa baitu batugambira ngu omuntu atamanyire engeso z'ensi y'owaabu tatunga ky'okulengesaniza nakyo, obu arora ekikozirwe ab'ihanga erindi. Ekindi omuntu ogu taba n'eky'okunyimirizaaho ihanga lye. Abanyamahanga abagenyi basobora kumukaguza ebintu nibimulema kubibasoboorra bakeetegereza kurungi. Nahabweki nyina okunihira nti ekitabu kinu kiraakoonyeraho kake okwihaho obulemeezi bunu obutegeriize abaana baitu ab'omu biro by'omumaiso. Ninsiima n'obuculeezi abantu ab'embabazi abampaire ebintu by'okuhandiika ab'omu biikaro ebitali bimu. Okukira muno ninsiima omugurusi wange n'omukaikuru wange abaarugireho habw'okunyeekambisa n'okumbaliza eby'okuhandiika, kandi ninsiima n'abantu b'omuka y'owaitu abato n'abakuru abampaire hamu n'okunsorooleza ebyokuhandiika kumara omwanya mukooto. Hanu nyina okusemererwa okubamanyisa mugenzi wange Kagoro ou tuhandiikire hamu ekitabu kinu. Ningumya habw'okwehayo kwe okugenda emihanda nyingi kusorooza eby'okuhandiika n'okunyeekambisa omu rubazo rwe, nuho harugire omulimo gunu kuhwa. Niinyongera kusiima n'okuhaisaniza obantu boona abampaire eby'okuhandiika. Noobu ndaaba ntoolekere ibara Iya buli omu, baitu abarungi boona tiinyina ou nagire. Ninsiima muno obukoonyezi bw'EkitongoIe ky'Ebyengesa hamu n'Ekitebe ky'Ebyenkiraanura y'Okuhandiika OrunyoroOrutooro habw'okugarukamu kutereekereza empandiika n'okuteera ebigambo omu taipu. Abaana abarukwija kusoma ebintu ebiri omu kitabu kinu nitubagondeza okuruga hansi baina omuhimbo n'okutamu ekitiinisa engeso y'ihanga Iyabu. Omu kumaliriiza kambamanyise nti ekitabu kinu kihandi ikirwe habw'okwijukirahoga engonzi enyingi ezi ngonzaamu EKA Y'OWAITU N'IHANGA LYANGE TOORO. Y. R. K. Mulindwa EKICWEKA KY'OKUBANZA OKUTANDIKA KW'ABULEMI BW'ABABIITO Ensi ira ekabanza kulemwa Abatembuzi, hanyuma Abacwezi, mubwo haakurataho Ababiito. Banu nubo abakama abatembuzi (ikumi na munaana, oruganda rwabo Bagabu kandi owa hampero owa ikumi na mwenda oruganda rwe Muranzi. Akateera engoma Isaza Waraga Rugambanabato obu yabuliire okuzimu owa Nyamiyonga): Kintu Kakama Twale Hangi Ira lya Hangi Kazooba ka Hangi Nyamuhanga Nkya I Nkya II Baaba Omukama Bukuku akaitwa omwijukuru Ndahura nubwo yayeteeka hakitebe kye. Nyina Ndahura nuwe yali Nyinamwiru muhara wa Bukuku kandi ise yali Mucwezi ibara lye Isimbwa. Banu nubo abakama Abacwezi: Ndahura yaikaraga Mubende (Buganda) Wamara yaikaraga Bwera (Buganda) Abacwezi obu baizirwemu omugayo n'ebibi, bakeegoromora, ensi baagisigira abaana baazaire Bukidi okugirema. Abaana banu bakazaarwa omucwezi Kyomya hali omukazi Nyatworo Omukidikati, oruganda rwe Mukwongakati naazira engabi. Ganu nugo amabara gaabo: Nyarwa Rukidi Labongo Mpuuga Barongo Kato Kimera Kiiza Abaana banu baali Bacwezi kyonka bakeetwa Babiito habw'omuti Biito. Nyatworo obu yatwekerwe ise yamwombekera akaju omu zigati ha muti Biito. Nubwo abantu baatandika kugamba bati \"abaana ba Biito\", \"aba Biito\". Abacwezi bakasiga baaragira abafumu Karongo na Nyakooka okugenda Bukidi kutabarra Ababiito abo. Obu baizire, Rukidi Mpuuga nuwe yateera engoma yaba Mukama wa Bunyoro kandi yagabira bagenzi be ensi kulema nk'abaamasaza be. Nyarwa akajwekwa obw'Okwiri, Kato Kimera yaheebwa okulema Muhwahwa (Buganda) kandi Kiiza yalema Busoga. Hanyuma Kato Kimera akaba Mukama wa Buganda tiyagaruka okulemwa Omukama wa Bunyoro. Okuruga ha Mukama Rukidi Mpuuga okuhika hali Omukama Tito Gafabusa Winyi IV C.B.E., Bunyoro yakahikya abakama abiri na mukaaga. Kandi okuruga hali Kato Kimera okuhika hali Kabaka Muteesa II Buganda yakahikya abakama asatu n'omu. Kyebambe Nyamutukura Rubongoya Rwabunyana Omukama wa Bunyoro owa ikumi na mwenda nuwe yazaire Olimi Kaboyo Kasusunkwanzi Omuhundwangeye Omukama wa Tooro ow'okubanza. Okuruga hali Kaboyo okuhika hali Omukama George Rukidi I Rugoonyomumbundu, Tooro ehikize abakama bana. OKUBANZA KW'OBUKAMA BWA TOORO Omukama Olimi Kaboyo Kasunsunkwanzi Omuhundwangeye nuwe yali mukama wa Tooro ow'okubanza. Yali mwana w'Omukama wa Bunyoro, Kyebambe Nyamutukura, kandi obu Omukama onu Nyamutukura nuwe yalemaga na Tooro. Nyamutukura nuwe yalemaga na Tooro. Akaba ahaire omwana we Olimi Kaboyo ensi y'ebisunsu, Myeri. Kaboyo ensi egi yagigonzaaga muno, nahabweki yaikaraga naaruga Bunyoro naagibungira. Obundi yarugaga Myeri abunga Tooro (Burahya); omu kubunga munu, akeetegereza abantu oku barukumugonza muno okuba mukama wabo Abantu ba Tooro noobu baraaba baalemwaga Omukama wa Bunyoro, bakaba batarukukigonza kandi akaba abali hara muno, atarukubamara bujune. Nahabweki bakasemererwa obu baayeetegeriize Kaboyo oku arukugonza kuba mukama wabo kandi baamuraganiza kumurwanirra obu alyemera ise. Ekiro kimu Kyebambe Nyamutukura akatuma Kaboyo okuruga Bunyoro okwija Tooro na Mwenge okuteera ente z'omukama; oku nukwo okusoroora omu bantu ez'okuhembera Omukama. Gunu akagufoora mugisa gwe gw'okwema: obu akaba naija yasaba abanyaanya baamwibira ebikwato by'obukama yaija na byo abiserekere. Kyetegereziibwe ngu haaroho abaamanyire Kaboyo oku arukwija kwema baitu baalinda ensita kandi abandi batamanye. Nubwo ohurra ayamanyire naateera enanga ati \"Ebitamanya bya Kahunge, Bunyoro kandi ebisema bya Rwamwanja bikagira agiire kuliisa, ntamanya agiire kwema\". Kaboyo obu akaba naateera ente akatata, yagumya abantu oku beeteekaniize kwo kumujwahukira kuba mukama waabo. Obu yamazire okusoroora ente tiyagenda na zo Bunyoro. Akeerwaza yanywa enjuba yatanaka esagama nukwo aba yaizire na bo baleke kukenga ngu asigaire kwema, bagende barange ngu alemerwe kwo. Ente obu zaamazire kugenda, Kaboyo yaramagira owaise Nyabongo Mugenyi owaakaba naalema Mwenge, ekicweka eki ekya Nyamabuga. Bakarwanira ha kyambu Nyakwisi ha kiikaro hati ekirukwetwa Kyamugenyi, habw'omubiito ogu Mugenyi. Kyebambe Nyamutukura obu yamanyire Kaboyo oku ayemere, akazinisa ihe lyagya okumuramagira Tooro. Baitu akalitanga okumuhambya kakuba acwamu kwiruka ngu habwokuba yarwaraga ekifuba. Bakarwanira omu kiikaro Bwabya, hanyuma baarwanira Mandaku. Mandaku nuho ihe ly'Omukama Nyamutukura lyasinguliirwe, lyakuba lyagaruka Bunyoro. Abakuru bagamba ngu omu bulemu bunu, nuho haatandikiire Abatooro ekibeeta \"Abahenda\". Habwokuba abasaija ba Kaboyo Omukama obu baamwehemberaga bamuhendera omuhanda, hanyuma baatandika kweyeta \"Abahenda\", Abahenda aba kara bakahenda ebiti baitu aba hati babagamba bati, \"Bahenda ebiti ngira bahenda abantu\". Omukama Nyamutukura ataikale okuhikirra Omutabani. Kaboyo obu yanyagire ente Busongora, akazitwekera ise okumurabuka, nubwo na ise na uwe yatweka Kazooba, nyinarumi Kaboyo okuba Omujwarampeeka. Omukama Kyebambe Nyamutukura obu akaba ali haihi kutuuza, akatumaho Omutabani Kaboyo kugenda Bunyoro kuteera engoma. Kaboyo akanga, yagamba ati, \"Engoma yange enu niyo Butwarane, nintwarana nayo\". Kandi Abatooro na bo batamwikirize kubasiga akagenda Bunyoro. Habwa Kaboyo kwanga, engoma ya Bunyoro ekateerwa mugenzi we Nyabongo Mugenyi. Nyabongo yali mugurusi amezire enju, kandi yagonzaaga muno kuliisa ente kukira kulema abantu. Kaboyo Omuhundwangeye Omukama wa Tooro ow'okubanza ataramibwe \"Zoona Okaali\". Akakira okwikara Nkaabwa na Mwaro, Nyagwaki; omu isaza lya Busongora, kandi egasani ye eri Kagoma omu isaza lya Bunyangabu. Kaboyo akalema Tooro nk'omu mwaka gwa 1830. OKURWANIRA ENGOMA BUTWARANE Omukama Kaboyo obu yatuulize, omu nsi hatabemu businge. Abatabani bakamara omwanya mukooto nibarwanira engoma. Kubanza mutabani wa Kaboyo ibara lye Kazaana Ruhaga nuwe yajuumwire engoma. Nubwo owaise Nyaika Kasunga agamba owaise Kabuzi kumukoonyera kubinga Kazaana ha Kitebe. Kabuzi yayanga yagambira Nyaika ati \"Busaho bulyo bw'okurwanisa Kazaana, kaateere engoma habwokuba itwe tukamara kugwetwa ensi zaitu\". Kazaana Ruhaga akaba ali musaija mukuru muno, kandi yagonzaga muno kwikara abyamire, nubwo ohurra nibamugamba ngu \"Rubyama rwa Kaanyange abyama n'ente tiimurasa\". Abahuma Abasongora batagonze kulemwa omugurusi arukwikara abyamire, baayeegombaga Nkya kubaha bakalemwa omusigazi Nyaika Kasunga. Nahabweki, eki baakozire nukwo kuragaana na Nyaika baamuraga obukoonyezi kurwanisa Kazaana nukwo uwe akateera engoma omu kiikaro kye. Abahuma bakatiina okuramagira Kazaana omu kikaali kye. Nahabweki bakacwa amagezi baagamba Nyaika kwerwaza, nubwo baatumaho Kazaana ngu owaso w'okufa noobu otaamusange. Kazaana obu akaba ali omu muhanda naagenda kurora Nyaika nubwo Abahuma baamuyookiire kumurwanisa, abandi bairuka baagota ekikaali kye. Kazaana bakamubinga baamuhikya Kibaale nuho yarabire naagya Bunyoro. Obu bakaba nibamubinga yateerra yagwa, nubwo wahurraga abairu ba Nyagwaki nibateera orunyege ngu \"Kyahika ha ibaale lya Kibandwa kyajuma kyagwa kiti, \"Ai! bambi! Ai! bambi! Rukanyirwa.\" Rukanyirwa nuwe yali nyina Kazaana. Kazaana akakyena Tooro yagamba ati \"Nyowe muntuzire kubyama inywe Abahenda Tooro munu mulifa mwemeriire.\" Obu yayeebingire Omukama wa Bunyoro, akamujweka Rusekere, Bulera. Kazaana nuwe isenkuru Omubiitokati Kajobe owa Musuuga, Buliitwa. Nyaika yali musaija w'embabazi ataite Rukanyirwa nyina Kazaana, akamuganyira yamuleka yagenda. Kabuzi owaataragondeze kuharanganiza Kazaana, obu yahuliire ebya Nyaika akozire yabiihirwa, yayeekoramu, yazinisa amahe abiri, erya kabiri", "completion": "yaligendamu, okurwanisa Nyaika. Obulemu bwali bw'amaani muno, kandi n'abantu baingi muno bakafa. Ngu ha baarwaniire Kaseese empanga z'abantu na hati hoona noosobora kwirora igarangataine. Hanyuma y'okurwana omwanya mukooto, Nyaika akasingura Kabuzi, yaguma ha ngoma ye. Nyaika atakole kubi abaana ba Kabuzi akabatungisa. Omubiito onu Kabuzi nuwe ise Rabwoni kandi Rabwoni azaara, Yosia Mainuka na Kamondo. Yosia Mainuka nuwe ise Omubiito Yosaamu Kabuzi owa Nyakasura kandi Kamondo nuwe ise Omubiito Paulo Byembwa. Nyaika obu yamazire kusingura abaise, Kazaana na Kabuzi, na bwo hatabeho businge omu nsi kutwara omwanya mukooto. Owaise Kato Rukidi akamuramagira kumwaka engoma. Okubanza Kato Rukidi, akagenda Ankole yazinisaayo ihe ly' Abanyankole. Ihe linu lyali ly'amaani muno, nahabweki Nyaika akaliiruka yabura, nubwo baasiga Kato ali ha Kitebe naalema, bayegarukira owaabubo Nkole. Nyaika obu yahuliire abaateeraga Kato ekitigi bagarukire Nkole, yagaruka okuruga Mbooga, nubwo Kato yairukira Buganda. Kabaka Muteesa Mukaabya obu yamuhaire ihe ly' Abaganda, Nyaika yairuka yasingirwa Busendwa, Bwamba. Obu Abaganda abamu baisirwe ekisura, abandi bagarukire Buganda, Nyaika akagaruka kwerwaza, nubwo yabinga Kato yairukira Bunyoro. Bunu obwemi nubwo ohurra abasaija bakuru nibagamba ngu \"Eky' Abaganda ba Kato\". Hanu kigambwa ngu Abaganda habw'okubanza Katwe ha nyanja y'ekisura, buli kintu kyona eki baalyaga baakiriisaaga ekisura. Kwija kuhika Kikorongo iroho likaba libakwasire, nukwo kunywa amaizi g'ekiyanja eki gakabaita. Kato obu yairukiire Bunyoro atagaruke kurwana, kandi Omukama wa Bunyoro akamujweka Kibaale. Yaikaraga omu kiikaro hati ekirukwetwa Kyakato, nuho yafeeriire, yaitwa omusaija Wamara. Kato akaba atali w'embabazi nka Nyaika, akakwata bagenzi ba Nyaika yabaita yabanaga omu kiijongo Kaitabarogo. Omukama Nyaika yaikaraga naatiina ngu rundi Kato asobora kuruga Kibaale naagaruka naamurwanisa. Nubwo Omusaija Wamara obu yamanyire Nyaika oku arukutuntura naatiina Kato kugaruka kurwana, nubwo yagenzire Kyakato yaita Kato, naateekereza ngu kiraasemeza Nyaika kuhurra aisire omunyanzigwa we. Kinu kitasemeze Omukama Nyaika na kake. Akaba naaserra kwita Wamara baitu yairukira Butuku yayeesereka. Kinu Wamara eki yakozire nikisisa eky'omusaija tusoma omu Bbaibbuli ayaisire Saulo habw'okuteekereza ngu kiraasemeza Daudi. Omukama Nyaika akaikara omu biikaro bingi baitu ekimu hali byo nikyo Kigarama omu isaza lya Bunyangabu. Egasani ye eri Burongo Bunyangabu. Hanyuma ya Nyaika kutuuza Kaabaleega Omukama wa Bunyoro akaramagira Tooro yahamba Olimi Mukaabirere mutabani wa Nyaika I yamutwara Bunyoro, hanyuma nubwo yamutwara Busoga. Olimi Mukaabirere akaba agenzire n'owaise Zekereya Kalema Musuuga, kandi akafa omu businge bwa Kyebambe ali ha ngoma. Obu yafiire, Kyebambe akasaba omurambo gwe, baaguleeta baagutabaaza Kitini, Bunyangabu, haihi na Igasa. Mutabani wa Nyaika ondi Mukaarusa akeemera Nyagwaki na uwe Kaabaleega yamuhamba yamutwara Bunyoro nuho yagwire. Kasagama, Kyebambe, mutabani wa Nyaika, akasuuhuukira Nkole naatiina Kaabaleega kumwita. Obu Kasagama Kyebambe, akaba ali Nkole, nubwo Kakende Nyamuyonjo, mwijukuru wa Kaboyo, owaakaba azaahiire Buganda yaleesire ihe ly' Abaganda lyarwanisa Abaruusuura ba Kaabaleega lyababinga Tooro. Akasimba ekikaali kye Kisoomoro Bunyangabu yalema Tooro omwanya gw'emyaka nk'esatu. Nubwo hanyuma Kaabaleega yatwekere ihe lindi lyamubinga yagaruka Buganda nuho yafeeriire. Omu businge bwa Kasagama, Kyebambe, amagufa ge gakaleetwa Tooro, egasani ye eri Masika Bunyangabu. Omubiito Kasagama, Nkole akaba agenzireyo na nyina, Vikitoliya Kahinju Omubboopikati, n'abantu be abandi baingi. Banu nubo abamanyirweho: Bagambaki ise Rujuga, Musukali na Kanyambwa, Kanyampaka na Mukaarusa na Kyonzira abaana ba Mayuuya, Korokoro ya Kaabagambe na ise Soofu Rubahuura. Omu businge obu, Nkole ekaba neeremwa Ntale, Nyina nuwe yali Kibooga Omusongorakati. Yali Mubiitokati wa Busongora. Kaabaleega obu yayeetegeriize Omubiito Kasagama oku ali Nkole, akatumaho Kibooga naamwesengereza okwita Omubiito ogu n'abantu be, kandi yamwijukya okuhoora enzigu habwokuba Nyaika akaita ise Kibooga na beene baabu, oku Busongora. Kyebambe bakamucwisa baamutwara Buganda baitu abaana b'Omukama Musukali, Kanyambwa, Kyonzira na Mukaarusa bakakwatwa baitwa. Bagambaki ise Rujuga na we akaitwa. Buganda Omubiito Kasagama akaikara na Byakuyamba Omutwara, ise Nasanairi Kagwahabi anyakuzaara Yonasani Nyamugabwa. Omusaija onu Byakuyamba yali mukuru w'ihe lya Kabaka wa Buganda, kandi nuwe yayeebembiire Omubiito na Nyina yabahikya hali Omujungu Kapitaani Lugada yabamurangira. Obu Lugada nubwo akaba aizire juba, ohurra Abahuma nibamuzina bati :- Akaleetwa ogwa Cope na Bugungu. Akaija naakeetera enyanja Akaija n'ebuurwa y'enkwanzi Engoma yazaahura Rubinga. Obundi bamuzina bati:- Akaleetwa ogwa Cope na Bugungu. Yaija naakeetera enyanja Kapitaani naataho omukono Engoma yazaahura Rubinga. Abazini b'ente, kinu bakizina nibaijuka omucwezi Kiro Muhimba, ayarugire Bukidi, noobu baraaba baakizinire omu busumi bw'Omukama Kyebambe. Omubiito Kyebambe na Kapitaani Lugada bataleetwe ogwa Cope na Bugungu. Obu baahikire Katwe, Omubiito yayoleka Lugada enyanja y'ekisura. Kapitaani Lugada akakaguza Omubiito ati, \"Ensi yaawe eraha?\" Omubiito yamugarukamu ati, \"Enyuma y'ensozi oku nsi yange kandi n'omumaiso ha turukugya na yo nsi yange.\" Nubwo hanyuma baarwanisize Rukara rwa Magiigi Omunyoro wa Kaabalega owaakaba naalema Busongoroa. Obu baahikire Muhokya baarwanisa ihe lya Kaabaleega erikaba ligabiirwe Kiiza kya Ireeta na Munyaara gwa Nyakabiito baalibinga ebiro 9/8/1981. Hanyuma hakya 14/8/91 Kapitaani Lugada yakwata ogwa Mbooga okugya kutabarra abaserukale b' Abanuubbi. Obu yagarukire Buganda omu nsi yasigamu enkomera z'Abanuubbi okugirinda. Zinu nizo enkomera yasigiremu: Orukomera rwa Rugonjo Kibaale Orukomera rwa Katwe Orukomera rwa Kyeganywa Orukomera rwa Njara Orukomera rwa Kagufa Kinyantale Orukomera rwa Kicumu Nyakabimba Orukomera rwa Nsorro Kiijura Orukomera orwa musanju rukaba nirulemwa Omunuubbi Fende Ruharaga na Kaamayenje isenkuru Bakara ayali wiisaza, Mwenge. Hanyuma y'okugarurwa ha ngoma ya ise Omukama Kyebambe akabanza obu kurangaara Kijanju nambere hati hali Ekeleziya. Obu yarugire Kijanju yaija yarangaara Kiculeeta nambere barukweta Kiteete. Aho akamaraho omwanya gw'emyaka nke. Abaalindaga ensi obu baamazire kuruga omu nkomera za Lugada, Kaabaleeega amanyire ngu busaho baserukale, akazinisa ihe lyagabirwa Rwabudongo Karurwa Nyamutaliibwambwa okwija kuseesira Tooro. Eki nikyo beeta ekya Rwabudongo. (Obu Byakuyamba akaba agarukire Buganda). Abaarangire ihe linu nubo Kazooba Omugahi na Kaamayenje Omusiita. Omukama akaba abajwekere Mwenge haihi na Kyabaranga, kandi nubo babandize kurwana n' Abaruusuura. Engoma yagamba, ihe lyazinisibwa, Rufunyeemanzi, Omukama, yaligendamu wenka. Yasimba Hamugoma Kinyaibumba, embundu zaagamba. Omujaasi yali Zakaliya Kibogo, Omugweri. Bakatandika kurwana okuruga esaaha ina za nyenkya, okuhikya esaaha emu y'ekiro ihe lya Tooro obu lyabingirwe. Likabingwa habw'endwana etamanyiirwe ey'okubyama hansi, ey'Abanuubbi Karasiire na Kaamutoonyiire abaateeraga ebbuluuzi y'Omukama omu kitongole ekijaasi. Omu akafa, ondi yahutaara omu kasumi ako. Ekikaaliky'Omukamakikookebwaesaahaibiriz'ekironukwo Abaaruusuura baleke kukitwara. Nyinoomukama n' Abago n'abandi bakakwata ogwa Rubona kugenda Nyagwaki, kandi abandi bakakizibwa okusingirwa Rwenzoori. Abaruusuura bakasiisira hansi y'orusozi, Omukama na uwe yatemba ha rusozi Kinyampanika yasiisira. Obu bwakiire nyenkya Abaruusuura baatemba orusozi baarwanira Kinyampanika. Aho nuho Omujaasi Kibogo yahutaaliire. Hanyuma Omukama yatemba orusozi rwa Mitande, Kalengiire. Abaruusuura baatema orukande Kazingo. Abatooro obu baamazire kurora ngu tibakyasobora, Omukama baamutwara omu rusozi rw'owa Rwandiika nukwo arabeyo asirimuke enyuma. Obu yasirimukire yagenda omu nsi y'Omwamba Omutongole, Bubugaali, erukwetwa Bundikisaale, Bwamba. Hahingwireho ebiro bibiri Abaaruusuura baatemba orusozi kwija kurwanisa omukama nubwo ihe ly' Abatooro lyabakunuukirra baarwana. Abaruusuura baababinga, hanyuma batema orukande Butaama. Omukama uwe yatemba orusozi omwa Kiseenene. Aho nuho Abaruusuura baamanyiire ngu Kaabaleega takiri omu rubuga rwe; baaraara nibagenda Solisoli. Okuruga aho obusinge bwaija. Omukama yasinguruka okwija okusimba Baranga gwa Kyezire habw'orubuga kurusiisa, kurwokya. Obulemu obu bukabaho December, 1893. OKUTABAAZA ABAKAMA Abakuru batungambira ngu ira Omukama obu yasaasaga abatali b'omu kikaali tibaakimanyaga, kyatwaraga ameezi ana batakimanyiire kimu. Kyaziraga Omukama okwefeera akaitwa orufu, nahabweki obu yabaga ali haihi kufa yanywaga omubazi KATARAAZA gumusonga. Omubazi gunu yagunywaga n' Abago be, baakiganzi. Obu yakabaga Omugo Omukwongakati amucwa enono kandi amumwa n'isoke; nubwo omutabani arukwija kugwetwa ainikiza ente, mugabuzi, etakafiisaaga, akama amata omu kisahi agata omukanwa ka ise afiire. Abaabaga batamanyire araagwetwa baamumanyiraga ha mukoro ogu ebiro 4 rundi 10 bihingwireho. Omutumbi gw'Omukama baagwihamuga ebyenda babitwara babiziika omu nyanja rundi Buleega. Batemaho orusaya, oru nurwo rwakolerwaga egasani. Omutumbi gwona baagutalikaga gwoma. Baabaagaga enimi bagiihaho omuguta numwo baguzinga. Omuguta gunu gwalindwaga gwikaraho kuhikya omubiito omugwetwa atiire engoma, nuwe yagutabaazaaga. Isoke, ebyakeeri, ebyara, amaino g'obuto, ebicwanta n'ebindi na byo byaziikwaga owabyo byonka, nibatiina kubura, habwokuba baabaga nibanihirayo obwemi omumaiso. Okwezi kwa kana kubonekere omwihwa omu Babiito yatembaga ha rusu rwa Kaaruziika, aina amata omu kisahi, anaga hansi icumu Galengera, eriikara omu rusu rwa Kaaruziika, n'amata agaata, ateera enduuru naagamba ati, \"Ekyaro kyaburwa abakama, amata gaatikire, obwire bwaira kabiri, ekibi kigwire: Omukama atuulize.\" Kiranga okutuuza ogu baamwitirayoga ha rusu rwa Kaaruziika. Bagamba ngu ayatiire enduuru ya Kaboyo ataitwe akairuka yabasiga. Omu kikaali amata obu gaatika bagamba gaseesekere habwokuba hali bo okwatika kyoleka okufa kw'Omukama. Ha nduuru aho nuho abantu boona baamanyiraga, bateera empamo, n'abarukwema beema. Omuragwangoma agwetwa, hanyuma bamwita, nubwo ayakamiire ise amata agwetwa. Obu amara kujuumura, aramagira abeemi. OKUJUUMURA Omukama obu atuuza omwana we ateera engoma, agaruka omu bigere bye. Kinu kyabahoga hanyuma y'okutabaaza ise n'okusingura bagenzi be Ababiito abaabaga nibarwanira engoma ya isebo. Omubiito arukwija kujuumura engoma ya ise yaikaraga owa Nyinarumi kuhikya ekikaali baabaga nibamwombekera kihoire kandi n'ekiro ky'okugweterwamu kihikire. Ekiro ky'okugweterwamu obu kyahikaga, bamumwa isoke, bamucwa enono hanyuma bamwogya. Omu bwire bw'esaaha nka mwenda baamuleetaga omu kikaali ekihyaka bamuhimbire nibamwiha owa Nyinarumi. Obu baamuhikyaga Mugabante ha Kaswa yayeebemberwaga Bamuroga anyakurolerra irembo, hamu n'abafumu Nyakooka, Omusuuli, na Kasoira Nyamumara, Omutwairwe, nihakurataho n'Omubiito ow'ekitabu kya Nyarwa Omuliirahaiguru Amagufa Nigakunkumuka. Omu irembo eri Mugabante, abafumu abo baasarraaga empongano, enimi Rutale n'enkoko Rweru, kandi Omubiito wa Nyarwa yaraamaga ati, \"Ai Nkya ya Nkya ruzaarabagabe, ai Nyamuhanga wa haiguru na hansi, ndeesire Omukama onu kujuumura empango ya ise. Baitu obu araaba atasemeriire kandi engoma etali ya ise na isenkuru, obu araataahamu emururumire kandi noobu araagitoma eyeezinde etatoma\". Hanyuma y'ebi nubwo baagurukaga esagama y'ebihongwa Omukama naataaha na Mugema amuli enyuma. Obu yabaga nairra haihi n'Omusanga Omubiito wa Nyarwa na Nyakooka na Kasoira baayongeraga okuraama ebigambo nk'ebya kara obwa kabiri. Nubwo Omubiito wa Nyarwa yasabaga Mulimba Omusiita engoma Nyalebe agimuha. Omubiito onu yabanzaaga agiteera nukwo n'Omukama agitomaho emirundi mwenda. Obu yamaraga kutoma Nyalebe atomaho Kajumba nayo emirundi mwenda hanyuma asinga ha Nyamyarro. Kiro eki yaraaraga atabalize kandi abyamisa orubaju rumu rwonka busaho kuhinduka. Omu mwanya gw'esaaha nka mwenda ekiro Omwambukya yamwimukyaga aruga Kaabagarama araihya ha Kihango omu Kaaruziika kuhikya obwire bukiire naagenda Kyambukya naasinga ha kitebe. Kabwizi, hanyuma naayambuka. Obu yarugaga Kyambukya agenda, Kaabagarama ayambuka omukanwa n'omu mabone. Abaswata bamujweka engaaju, Omugo wa Kaabagarama Omubboopikati amujweka enkwanzi omu bikya, ha maguru na ha mikono. Okujwara kuhoire agenda omu rusiika Kaaruziika hanyuma aija ha mulyango ha yasangaga abanyamirwa n'ebikwato. Omu bwire bunu Omubiito wa Nyarwa yaraamaga ati \"Ai! Nyamuhanga, Ai! Kazooba ka Hangi linda Omukama ahangirize, atunge, azaale, ahwite\". Obu abajwarakondo baabaga beeteekaniriize Mugabante, kandi obu empango eri ha Kaswa eri haihi kutoma, eyeehinguliriziibwe abantu hamu n'abanyamirwa Omukama arahizibwa okurwanirraga ihanga, obutasoroora omu bantu, okucwa emisango omu bulyo n'okukuza enfuuzi. Hanyuma nubwo Omubiito wa Nyarwa amuseesa amagita ha mutwe, agaruga Omumuti. Nubwo bamujweka ekikomo Ziriboya n'orukwanzi Rwendero. Omugo Omukwongokati amukwasa endembeezi erumu omwihura, omwaza, omuhabura, n'omusekera, aihamu ayeesiiga omu mabona, n'omu mabega emirundi ena. Nubwo arukwa ibara ly'Obukama n'empaako yaho, ajwekwa ekondo Rwobusungu hanyuma ajwekwa ekondo ezindi, obu ihwa hampero ajwekwa ekondo Kasusunkwanzi ikara ha mutwe gwe. Omuheesera nuwe akora omulimo gunu ogw'okumujweka ekondo. Omu bwire bunu nubwo Omujwiga amujweka enkaito Biganja. Omuhagane amukwasa icumu erihango Kinegena okurwanirraaga ensi n'okwitaga araamwerengerraaga. Akwasibwa engabu y'Obukama Biseegeege neemanyisa okurwanirra ensi ye hoona hoona ha araahurraaga obwemi, kandi akwasibwa Busitama empirima neemwoleka okucwaga emisango omu mazima obutasobya nkooku empirima esara hatali kusobya. Akwasibwa omwigo Kaliruga n'orukoba, nibimwoleka abaraasobyaga boona alekege kubaita, abandi abateerege, kandi bamukwasa ekijunju nikyoleka okusobya omu bantu oku kutaingana, abandi abateerege n'ekijunju. Akwasibwa enfuka nukwo abantu be balime, baleke kwitwa enjara, kandi akwasibwa omufuko Ndayampunu n'obuta Nyapoogo arwanirreege ensi ye, kandi endyanga Rutanga ei akwasibwa emuragirra kusuuburaga nukwo aleke kuburwa ebi araahaga abantu be abaraamulirirraaga obujune. Haroho ebintu bingi ebi akwasibwa baitu binu nibyo ebimu hali byo. Ebi bihoire Omukama yarugaga ha Nyamyarro ahinguraho Omusanga asangaho Omubiitokati Kaabatongole amukora ekurwa, inoni, n'obutaka. Yabihyangaga omu maizi agaarugaga Mubende omu iziba ly'Omucwezi Ndahura. Ebintu ebi yabimukoraga ha buso, ha bunenero na ha matama gombi, Yakwataga omurwoho rundi orurumu omwihura, omusekera, omweza n'omuhabura abiibika omu maizi amiisira Omukama. Yayaturaga amakuru g'emihambo egi: Omweza ngu engoma kwereza Omukama akatunga, akazaara, omwihura kumujuna n'ensi ye, omusekera ngu asekerwe Nkya n'abantu be. Omukazi onu ayakoraga omulimo gunu yahaabwaga obutaka n'ebintu bingi kandi kyaziraga kugaruka akarora Omukama. Ebi obu byahwaga agenda omu rugo ayeebembiirwe enzini ya Rwotamahanga, entimbo niijuga, n'amakondere nigaana. Obu yahikaga Mucwa asimba ha nkeeto y'enyana; asangamu Batebe mugole wa Mucwa hamu n' Ababiitokati. Beemerra Batebe akwata Omukama ha ibega. Obu yarugaga hanu agenda Kyakato, Kyamunuuma na Kanaiguru omu rugo. Abantu boona bamanyisibwa baija omu rugo mbere Omukama asingire. Nubwo yacwaga emisango y'amabanja ebiri, abaasingaga banywegera ebitale bye. Hanyuma buli Mujwarakondo airra haihi na we anywegere ebitale. Omukama yakubaga asimba Kaamurweyo, n'empango eruga ha Kaswa emusangayo neereetwa Mugabante. Aho Omujaguzi Omusiita agitoma emirundi mwenda nubwo Kaakahuka Omubwiju we ateera enduuru naagamba ati\" \"Ebyemi, ebirogo, ebinyamahanga bikwenza ki Rutuuroomubyemo Emanzi y' Akiiki?\" Nubwo ahonaaho omusaija ow'Oruganda rw' Abaliisa ayeebuga engabu Rukidi Mpuuga erukwetwa \"Mugidu\". Omukama agaruka Kaaruziika asimba ha nkeeto erukwera akwasa, Omugo Omukwongakati ebisusu by'omwani abaire naafuutana. Hanyuma asinga ha Kitebe Nyamyarro Omuheesera amwiha ekondo ha mutwe agita ha bibero bya Nyinoomukama agyahule. Omukama akuba agaruka omu nsiika, Omugo Omuliisakati amukwasa ekisahi aboneka amata asingire ha kitebe Kaizirookwera. Obu amara kuboneka amukwasa ekigaase ayeesusura emigazi, ekikarabo akyesusuze omu ngaro. Asinga ha kihango hanyuma agaruka ha Kaizirookwera nuho asinga. Omugo omwitirakati amwoleka ekisaabu Nyamutungo n'ekiibo Kaguli. Omukama aruga omu nsiika agaruka ha mulyango. Omubiito wa Nyarwa na Bamuroga baduumira abantu okuhurraaga Omukama ogu, okumutamu ekitiinisa n'okumwesiga. Obu baamaraga okuduuma abantu boona baaramyaga bati \"Ngundu Zoona Okaali\" kandi bamuswagirra. Hanu yakwasibwaga empango, amahango, amakondere: Ndayampunu, Nyapogo, entimbo, enyondo, oruhiija n'ebindi. Hanyuma Omukama agenda omu Ijwekero ahingisa ebijwaro agenda asinga omu Ihundiro abago bamuhembera ebiibo byabo eby'enkwanzi n'ebintu ebihunzirwe. Agaruka omu ljwekero ahingisa ebijwaro agenda ha mulyango. Empango eruga Kyawairindi ija ha mulyango Omujaguzi agiteera kumujuna n'ensi ye; emirundi ena n'Omukama agitomaho emirundi mwenda agigarurra Omujaguzi agiteeraho emirundi ena. Kaakahuka ateera enduuru omusaija Omuliisa ayeebuga engabu Mugidu, nubwo hanyuma Omujaguzi ayongera ateera empango emirundi ena. Omukama akuba kuhuumura n'okwinura abantu. Rwebagyo ha saaha y'omwenda agenda omu ljwekero ahingisa ebijwaro nubwo agenda Kyawairindi omu rugo asinga ha kitebe Kabwizi. Empango etoma abantu baguruka amakondere. Omukama agaruka omu ljwekero ahingisa ebijwaro agaruka ha mulyango baleeta enkoroogi Itome. Omwana ataina rucuucu nuwe yaijaga ayeebembiire enkoroogi ateera enduuru okuhabura abantu obutaziitirana naagamba ati: \"Erukufa efe, erukuhendeka ehendeke, omwenzi wabyo aliyo\". Omwana onu yakomwaga omu Baliisa, Abasambu, Abayaga, Abasiita, rundi Abaitira. Omukwonga yakaitaga omukaito mbere iraakoroogera, kandi Abago babiri Omusitakati n'Omwitirakati nubo baazikwatirraga. Omukoroogi enkoroogi yabanzaaga kugikuya nubwo hanyuma anaaba agikama n'obwegendereza. Okukorooga obu kwahwaga, Oruhango rutabaara Omukama agya kuboneka. EBIGAMBO EBISOROIRWE EBYAKOZESEBWAGA HALI OMUKAMA Omukama yabaga w'ekitiinisa kingi muno omu bantu be. Baamutiinaga bamukugiza kandi bamwesiga muno. Nahabweki haaroho ebigambo ebisoroirwe ebyakozesebwaga hali omukama wenka okwoleka ekitiinisa kye n'okumwahukaniza ha bantu aba arukulema. Ebigambo ebi byolekerwe hanu:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ABANTU N'EBINTU BY'OMU KIKAALI (1) Abantu Abambukya baroleerra amaizi g'okwoga n'okunaaba Abookya nubo abacumbi Abaamura boogya engaaju Omujweki arolerra ensimbi. Abaduuma barolerra amaarwa Abakoona balinda ebitebe. Abakumirizi barolerra obukomo. Isaabakaaki mukuru w' Abakumirizi Abajaguzi barolerra empango n'amakondere. Abagoma bateera emibaro n'ebindi Omusuna mukuru w'empango Abatimbo bateezi b'entimbo Abakondere bateezi b'amakondere Abaseegu bateezi b'enseegu Isaabaliija nuwe mukuru w' Abanyamalindwa. Abanyamalindwa barolerra amagana g'ente z'omukama Abaranga baaheereza b'abakazi Omukoroogi nuwe omukami Omugimbirwa arolerra okukama Omugeya nuwe amyokera omugimbirwa Bisimbi nyinarumi Omukama Isaabaganzi Nyinarumi Omukama (2) Ebitebe Nyamyarro kiri ha mulyango, Kaaruziika. Kaizirookwera kiri omu", "completion": "nsiika, Kaaruziika. Maherre, na Kaabwizi biri Kyambukya (3) Amahango Kimuli kyokya mahanga Kinegena Kaitantaahi Kiraazankamba Nyamuhaibona enganzi y'okwezi Kaiziriijo Katasongerwa mukuru atahwita Mutasimburwa Dabongo (Goti-Goti) (4) Amaju g'Omukama Kaaruziika Rwengo Kihuukya Kadebede Icwamitwe Kyokya Ibandiro Ihundiro Rwikya Mucwa (ya Batebe n' Ababiitokati) Kyamunuuma Kyakato Kitoogo (y'Okwiri n'Ababiito) Kaamurweya Mugabante (Mulyango gw'ekikaali hairembo) Manywayo Kaitabasiru Kacwamagosi Rwemiigo Kasenda Kaabagarama Kadenda Rwenyana Kiitabadoma Kacwabwemi Kyambukya Barwara (y' okucweramū emisango) Kiduuma Ijwekero (5) Engoma (Empango) Kajumba Musegwa Ikukumba Tibaamulinde Mpuuga Kaijwire (Kananura) Nyalebe Kyanamira Ihurru Nyambaga Nyakangubi (ngoma endamagi) Asindikeekitagenda Macalya Kababembe Tajeemerwa Kanumi (Mpango) Butwarane", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: OKUSWAGIRRA OMUKAMA Omukama aramibwa \"Engundu Zoona Okaali\" Obu azooka abantu bagamba \"Kaboneke Agutamba\" Obu ataaha omu nju bagamba \"Ha mulyango Mbaire\" Obu aikarra bagamba \"Kahangirize Nkyanungi\". Obu aba ayemeriire bagamba \"Omubyemo Wamara\" Obu aba naagenda rundi naaruga omu rugo bamuswagira bati: Hakyaro Agutamba Ha kyaro Lyogere \" Mwebingwa \" Wamara \" Nzaire \" Kasurabanyuunya \" Mbaire \" Kasorobahiiga \" Nkyanungi \" Rusendamainaro \" Kituli Kinobere abeemi \" Kabumba \" Rukirabasaija \" Nyamunyaka \" Ibuzabugyo \" Bigere Bisaaga Omu muhanda \" Mukumanfuuzi \" Muhambo gw'Enaku \" Ikingura Kagaba OKUJWEKA ABANYORO Nkooku mumanyire abanyoro baajwekwaga abakama, hati abakama oku baarugireho kinu kisigaire kusomwaga nk'ekintu ekikaba kiroho ira, nukwo okugamba ngu nka \"Ebyafaayo\". Binu akasumi bihandiikiirweho enjweka y'abanyoro eyeerahonderwaga tekeetegereziibwe kurungi. Omurwa ogundi ogurukusisa gunu nugwo ogw'abagwetwa okunywa amata ow'Omukama, nagwo hati gurugireho. Omukama obu agumya omuntu kulya obunyoro, aragira Omuhikirwa(Katiikiro)kumumanyisa.Amugambira Omukama oku arukwija kumujweka obunyoro, kandi amumayisa n'ekiro alijwekerwamu. Omunyoro ogu ayeeteekaniza kandi ategeka obugenyi bw'ekiro eki. Ekiro obu kihika ajwara kurungi agenda omu rukurato abanyaruganda n'abanyubeemikago bamusemba bagenda na uwe. Omukama aruga Kaaruziika aija asinga Mucwa: omunyoro agwa hansi asiima omukama. Hanyuma ayemerra, omuhikirwa amusomera eby'okurahira omu mabona g'omukama, abantu boona bagomere. Omunyoro agarukamu naikiriza okuhondera ebisomerwe. Omukwenda w'omukama ajweka omunyoro orukwanzi omu bikya kugumya Omukama oku amujwekere obunyoro. Obu agaruka agwa hansi asiima obwa kabiri. Ab'owaabu nka ise rundi isento rundi munywani we obu bagonza, na bo bamukwasa kusiima. Obu amara kusiima aikarra nubwo omuhikirwa agambira ekitebe ekigomere ati \"Iguru lyezire Omukama asingire owaaraaba aina ekigambo kyona akigambe\". Obu haba haroho anyakwina ensonga agigambira omukama obu aba ataroho Omukama akuba kugaruka Kaaruziika. Omunyoro kijwekwa n'abantu ababaireho bagenda na we Kaaruziika omu Kikaali. Obu ahikayo asinga ha", "completion": "Musanga abantu bakurata. Obu akuba abantu bataaha n'omunyoro na uwe agenda owaabu n'abe nibajaguza, engoma neegamba. Omunyoro obu aba ali mukuru amakondere n'entimbo bimusendekereza bimutaahya. Obu aba naaruga omu kikaali omukumirizi amusaba ente y'omukama. Omunyoro aha omukumirizi ogu sente kusigikira okugonza kwe oku kuli, akira obutahingura ha siringi itaano. Omukwenda anyakumujwekere orukwanzi agenda na uwe omuka bamukunira kandi n'ekintu omunyoro arongoora orukwanzi rw'omukama nuwe akitwara. Orukwanzi omunyoro asobora kururongoora siringi asatu n'okukiraho, rundi embuzi. Obu bamara kuruiongoora omukwenda arugarra omu kikaali arukwasa omuranga arwahura. Obukwenda bunuomuntu abwesabira wenka haliomukama. Omukama amunihiza, aikaraho ali mujara w'omukama obu hajwekwa omunyoro amwijuka amuha obukwenda. EBIHANDA BY' ABANYORO (ABALEMI) Noobwakubaire ngu ebihanda by'abanyoro (abalemi) ebi wagya kusoma haifo hanu biri mabara g' abanyoro aga ira muno omu bukama bwa Bunyoro na Tooro, obulemi bw' Abangereza obu bwaizire omu nsi munu, butaikirize amabara ganu okukozesebwa. Omu kiikaro kyago abalemi Abangereza bakagonza hakozesebwemu ag'Oruganda habw'okugenderra okurarangya endema y'Ekiganda hoona hoona omu Uganda. Nukwo kiti Abaamasaza hamu n'Abaamagomborra mu Buganda, Bunyoro n'omu Tooro bakaheebwa amabara g'Abaami aga Mukwenda, Kimbugu Sekibobo, Kasuju, n'agandi nugo: Munyoka, Saabairu, Saabagabo, Mutuba n'agandi. Kandi nikisemerra kiijukwe ngu Abajungu Abangereza abaalemere ihanga linu okugarukira ha kya 9 October 1962, batararangye endema y'Ekiganda hoona hoona omu Uganda kyonka, baitu bakacwa n'amasaza ga Bunyoro agamu baagagabira Buganda okugisiima habw'okubakoonyera okusingura Kaabaleega Omukama wa Bunyoro. Abiri ha masaza ganu, erya Buyaga n'erya Bugangaizi gakagarurwa Bunyoro hakya 1/1/65 1/1/65, hanyuma y'abantu ab'omu masaza ago okumara kwecweramu bonka nambere basemeriire kuba, nibaraba omu karuru ak'okujurra hali abantu (Referendum), akaatiirwe ha kya 4 November, 1964. Binu haifo nibyo ebihanda by'Abanyoro (Abaami). Owiisaza: Bugahya Owiigomborra Omuhemba Kikuube Omubaale Kitoba Kaabarwa Buhimba Omutaheesa Buhanika Omujwahya Busisi Rumooma Bugambe", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Owiisaza: Bujenje Owiigomboorra Omuhangura Bikonzi \" \" Omubongoya Bwijanga \" \" Omugwera Biiso \" \" Omunyabyara Buliisa \" \" Omutalehesa Budongo \" Omurwana Kyabigambire Owiisaza: Bululi Owiigomborra Omuhambya Ihungu \" \" Omuhangane Kimengo \" \" Omuhuukya Pakaanyi \" \" Omusuuga Miirya \" \" Omuswata Kaarujubu \" \" Omujweka Kiryanga Owiisaza: Kibanda Owiigomborra Omubanda Kiryandongo \" Omutalya Kiryandongo \" Omutengeesa Masindi Port \" Omutanyaata Kigumba \" Omwanga- Mutunda myoyo Owiisaza: Buyaga Owiisaza Owiigomborra Mugema Kibaale \" Omunyemera Matale \" Kasumba Kagadi \" Omukumbya Bwamuramira \" Omulyanga Kiryanga Rukumba \" Rukumba Mugarama", "completion": "Omukwiri Omukwiri Kyanyaisoke \" Omuhinya Mabaale Owiisaza: Bugangaizi Owiisaza Owiigomborra Kikuukuule Kakumiro \" \" Omukwenuzi Kasambya \" \" Omuhemba Nkooko \" \" Omugwara Kakindo \" \" Omwambu- Bwanswa kya Owiisaza Omujwenge Nyalweyo AMABARA G'ABEMIRUKA Munyoka Murabaraba Mutuba III Munyoka Murabaraba Munyoka Murabaraba Sabairu Omutikya Mutuba I Omutazindwa Sabagabu Omunyaaka \" II Omuteekanga Sabawali Omukweya \" III Omutalemwa Musaale Omuhundwa\" IV Omutooza TOORO Owiisaza: BUSONGORA Owiigomborra Omujwisa Kaseese Omuteeganya Kaseese Omuhambya Muhokya Omutasoroora Kilembe Omuhamya Katwe Owiisaza: Bukonjo Owiigomboorra Omuleman- Nyabirongo sozi Omuzaahura Bwera Omutasindi- Kisingwa Omurwani Kyarumba Omutalindwa Omukunyu Omunyaga Karambi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Owiisaza: Mwenge Owiigomboorra Omutaleesa Butiiti Omugoroba Nyantungo Omugoroo- bra Matirl Omutalya Katooke Omutalemwa Nyamabuga Omwebambe Mirongo AMBARA G'Emiruka Omwanguhya Omwanguhya Omusorooza Omusiza Omutooza Omugorra Omukingira Omuhana (omu Ruganda Omunnyoka) (omu Ruganda Saabairu) (\" \" Saabagabu) (\" \" Sabawali) (\" \" Musaale) (\" \" Mutiba I) (\" \" Mutiba II) (\" \" Mutiba III) Omugalika (\" \" akuroleerra ekisura ayetwa Haroho omunyoro w'Omukamanya. Omukidi embuga ye eri Katwe, Busongora OKUNYWA AMATA OW'OMUKAMA Omusaija w'omukama obu afa akasiga abaana be aboojo, isento abaana abo obu aba amanyirwe omukama, atwara abaana abo okubahikya hali omukama kunywa amata. Isento abaana obu aba ali muntu kwonka atamanyirwe omukama abaana abatwara hali omunyoro mukuru nuwe abahikya hali omukama. Babanza kubarangira kara omukama oku bali baana ba nanka abarukwija kunywa amata. Okunywa amata bahayo ente y'omukama n'ente y'omuhikirwa. Ente y'omukama eba siringi kikumi, baitu abaguuda basobora kukizaaho kandi abaina ente niyo bahayo. Ente y'Omuhikirwa eba nka siringi abiri. Hakiro ky'okunywa amata omukumirizi aheebwa siringi abiri. Abaana bataaha baikarra ha musanga, haija omutende aleeta omwani omu kaibo bagukwasa mukuru wabo agugabira bagenzi be bafuutana. Obu nubwo baragwa ekiro kindi ekibaliiziraho kuramya. Obu baruga kunywa amata ow'omukama tibagenda hantu hoona, babanza bataaha owa nyinarumibo. Kakuba haba hataroho nyinarumibo oważaarwa na nyinabo omunda, ow'oruganda rwa nyinabo naamara. Owa nyinarumibo babateruurra omwani bafuutana, hanyuma babacumbira oburo n'obutuzi. Obu baruga owa nyinarumibo bataaha owaabubo. Nyinabo abukara omugwetwa, abaterurra omwani kandi na uwe abacumbira oburo n'obutuzi. Ekiro baaraganiziibwe kuramya obu kihika, aboojo bagenda na isentobo baramya, hanyuma baikarra n'abantu boona bakurata. Obu nubwo Omuhikirwa ayemerra abarangira omukama kandi, amurangira n'ente y'omukama ei bamuhaire. Obu aba naamara kubaza agambira Omukama ebindi ebirukubafaaho, rundi isentobo asobora kubimumanyisa. Isento abaana ayemerra agambira Omukama nkooku baisenkuru na ise abaana baali basaija b'Omukama, ngu nahabweki nikyo aleetiire abaana omu mabona g'omukama ow'abantu baheereza. Ayongera okwesengereza Omukama okukoonyera enfuuzi ezi obu ziraabaga ziina obujune. Isento abaana obu amara kubaza, Omukama obu aba aina ebi arukugonza abimukaguza abigarukamu. Obundi, asobora kubaza n'abaana, abakaguza ha baikara rundi emirimo barukukora. Omukama obu akuba, abaana barugayo bataaha omuka. Okunywa amata kintu kikuru muno kyoleka obwesigwa hagati, y'abantu n'omukama. Omukama kumutwarra abaana nikyoleka ngu nuwe kwo \"Omwebingwa\" rundi \"Omukumanfuuzi.\" Ha rubaju rw'abaana ky'omugaso okumanywa Omukama habwokuba kakuba baba baina ensonga basobora kwehikira nibagimwoleka hatali kubanza kuserra araabatwarayo. EKICWEKA KYA KABIRI ENGANDA Enganda bitebe by'abantu nibyoleka obuzaale, kandi haihi buli ihanga omu nsi Uganda liina enganda n'emiziro omu bantu baalyo. Omu buli ruganda rwona omuntu taswera, obu aba ali mukazi taswerwa, omuruganda rwe orwa nyina n'orwa nyinenkuru azaara nyina. Omu rwa nyinenkuru azaara ise asobora kuguruka ekitabu kya nyinenkuru ogu, naaswerwamu, obu aba ali mukazi. Nubwo ohurra abantu nibagamba ngu \"Omugongo oguheeka so tiguzira; hazira oguheeka nyoko.\" Buli ruganda rwina omuziro gwarwo; obundi oruganda rugira emiziro ebiri, obundi esatu. Omuntu obu alya omuziro gwe asobora kufa rundi obundi arwara acwekacweka orukaca, n'amaino gakunkumuka omu kanwa gahwayo. Ekyakizire kukanyisa enganda nubwo obwiko. Abantu b'oruganda rumu obu baacweranganaga obwiko beebaganizaamu, beecwamu enganda zindi. Ekyokurorraaho: Abasambu babiri iseemu bakaba bali ha rugendo nubwo mukazi w'omu hali bo yarumwa kuzaara. Owaiseemu omu yagenda orugendo rwe tiyafaaho kulinda owaise n'omuramu. Ayasigaire yasibika ente ye ha muti", "completion": "omunyonza yakamira mukazi we amata yanywa amazire kuzaara. Obu yahikire owaise yamubihirirwa yamucwera obwiko kandi yamwoleka nkooku omunyonza nuwe mwene waabu. Okuruga obu yaba munyonza n'abaana beyazaire baaba banyonza. Ekyokurorraaho ekindi ekirukusisana kinu omu kucwerangena obwiko nikyo eky'Abaitira n'Abacwamba. Abacwamba irabaali batoroho bakeecwwa ha Baitira. Nk'Abasambu, Abaitira nabo baali ha rugyendo baasiga mugenzi waabo alinzire mukazi we naazaara. Onu ayalinzire bagenzi be yabacwera obwiko yayeeyeta Mucwamba, obu oruganda rw'Abacwamba rwatandika. Kirungi okwetegereza nkooku enganda zinu zombi, Abaitira n'Abacwamba, izira omuziro gumu, ente y'Embazi. Kandi omu biro bya ira omwanya gw'emyaka nk'asatu enyuma, Omwitira tiyasweraga omu Bacwamba noobwakuba Omucwamba omu Baitira habw'obuzaale obu obwaroho. Emiziro ekatandika n'enganda: oruganda rwayeekomeraga omuziro gwarwo. Obundi omuziro gwarugaga ha muntu omuruganda kunuga ekintu akakifuuhya omu ka ye kikafooka muziro gw'oruganda oru. Haroho obundi omuntu obu yabaga naafa yasoboraga kuraama ekimwisire rundi noobwakuba ataraamire abantu bonka na bo nibakimanya, niguba muziro gwabo. Enganda z'omugaso muno omu bantu. Ziijukya abantu b'oruganda rumu nkooku isenkurubo yali omu, kandi nkooku bali mataagi g'omuti gumu ogu. Engeso y'okumanya obuzaale kisembo kikuru omu bantu, neeyoleka obwetegereza obubabaganiza kuruga ha bisoro. Ekintu ekindi enganda ihabura obutaswera omu bantu ababali haihi omu buzaale. Habwokumanya enganda zaabo na nyinarumibo basobora kwetantara nibaswera aheeru yazo. Oruganda rukoonyera omuntu obu aba aina obujune, abaabu basobora kumuha obukooneyzi, kandi ira abantu b'oruganda rumu baayetwaga hamu barwanirra ebintu byabo, omu biro by'obwemi ihanga lindi obu lyaramagiraga eryabo. Kirungi kwetegereza ngu omuntu obu aranga oruganda rwe akeetonda tabura. Omutooro obu agenda Bunyoro rundi Ankole, oku obu bamanya oruganda rwe, bamujwahukira asisa ali owaabu. Amabara g'enganda omu Buganda tigarukusisa ag'enganda omu Tooro n'omu Bunyoro. Omuntu nahabweki obu agonza kumanya Omuganda obu araaba ali waabo tamukaguza oruganda rwe, amukaguza omuziro gwe. Kakuba omuziro guba gumu naasobora kukenga oku ali waabo. Hansi hanu hoolekerwe enganda, ebitabu, n'emiziro. Ababiito Ebitabu Byabo Omuziro Gwabo Abagweri Ebitabu Byabo Omuziro Gwabo Omuziro Gwabo Abasambu Ebitabu byabo Omuziro Gwabo Abasiita Ebitabu byabo Omuziro Gwabo Abajaawe, Ababoyo, Abatwara Abajuuka, Abatahiigwa, Abapiina Abapaanyarwa, Abacaaki. Engabi Abajumbi, Abamiraihwa, Abagomoka Abajanju, Abairagura, Abaigara, Abahoti, Abadengo. Engabi Abanekera, Abagumba, Abasoko, Abakwonga, Abalebeki, Abamooli, Abanyakwa, Abacwa, Abatwairwe Engaabi Abajwarazoomere, Abahanduzi, Abanyamulmi, Abagumamaino, Obutweke, akakonko, akaibo kasa, Empindu. Abagoma, abaheeka, abajwagu, abakasura, Abajeejeemi, Abasuurra. Obusiro. Enganda Ezindi Enganda Abatwa, Abacwezi Abaliisa, Abasumbi, Abagombe Abakurungu, Abazira (Abafunjo) Abasonga Abasoka (Abagaya) Abarungu Abafumambogo Abaranzi Abacwamba Abaitira Abanyonza Abana Abahinda Abakoransi Abayaga Abasingo Abasengya Abagabi (Ababwiju) Abaziriija Abasuuli Abadwaro Abanyegera (Abaraha) Abasangwa Emiziro Obusito Entimba Enseenene Amalegyo rundi Entale Enkebuko Embogo rundi Endongo Enseenene n'Endogo (Embazi) Entajumba Embazi Enkende Enkira Empuura Akabambiro k'engo Engaaju y'etuku Omurara Ehuukya Ensere Endongo Embuzi y'ekisuuli ... ... Entumwa Abaisanza Abeeri Ababboopi Itimba, Akabambiro ... Ekisasi ky'omulyango EBINTU EBIINA EENGANDA Z'ABANTU Ebintu ebiina enganda z'abantu abantu na bo babyeta byabo (obu biba biine enganda zaabo). Kirungi kwetegereza nkooku ebintu ebi bitali miziro na kake. Ekyokurorraaho Abaitira bazira ente embazi, baitu ekintu ekyabu bo kinyonyi kyetwa \"Enyange.\" Abantu abaina ebintu byene byabubo babigonza muno kandi tibasemererwa kurora omuntu ondi ekintu eki naakikora kubi. Ekigongoro kiba Kibboopi, nahabweki Omubboopi obu akibona akicwera otucwanta kandi omuntu ondi kakuba akiteera amubiihirirwa obundi asobora n'okumurwanisa. Ifo hanu haroho ebimu ha bintu n'enganda zaabyo:-", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ira omuntu ayaitaga esega baamwitaga. Obugara bwarra Kagando omu Kikaali, ira busaho muntu yaikirizibwaga kubwarra omu nju ye. EBITANGAAZO Ebitangaazo biba bigambo omuntu ebi ayatura obu aba ahuniiriire rundi obu aba naarahira. Abakazi nubo bakira okutangaaza. Haroho enganda ezimu eziina ebitangaazo n'ezindi ezitabiina. Enganda haroho eziina ebitangaazo ebirukukira ha kimu. Kakuba omuntu atangaaza, obu oraaba omanyire ekitangaazo eki, noosobora kumanya oruganda rwe hatali kurukaguza. Ebitangaazo eby' Ababiito. \"Ai Rwangaara rwange nazaire.\" rundi \"Kasengya haagwa Omunembe, Omukungaihabire haagwa Nyakacaaki!\" rundi \"Owa Rukidi rwa Nyatworo akampa Mbogo, Kitanga etazaire!\" Ebitangaazo eby'Abaitira. \"Ai Mwigaago na Kyakitale baikarra enkeeto irukwera abaisiki b'owaitu; Kaharabire akange nazaire omusekesa Ndinga na Mayenje; Bakinga empoisa aboojo z'owaitu.\" rundi: \"Ai Mwigaago na Kitale na beene Kaharabire.\" rundi \"Katirimba ka Bwente owa Birumbu bya Bwebale.\" rundi: \"Basangwa!\" Ebitangaazo eby'Abaliisa. \"Ai Kyatwa yange nazaire!\" (Kyatwa rusozi ruli Butanuka Tooro. Kigambwa ngu rukazaarwa Iremeera Omuliisakati). Ebitangaazo eby'Abatwairwe. \"Bakinga ente aboojo\". rundi \"Omukinda\" Ebitangaazo Eby' Abayaga. \"Ai Omujwera!\" Ebitangaazo eby'Abasaigi. \"Rujangi Omusaigi akanzaara ndi mukoma !\" Ebitangaazo eby'Abasumbi. \"Omurunda n'ente isisana!\" rundi: \"Birumbu azaarwa Abbooki, Omugurusi azaarwa Gweri!\" Ebitangaazo eby'Abanekera. \"Aba Nyaruhuma rwa Gaaki !\" rundi: \"Baranga ba Siisa.\" Ebitangaazo eby'Abasiita. \"Omusarra owa Mulenzi owa ltabyama Mugasa ya Rujwagu!\" rundi: \"Ahongerwa narra Rugaaju rwa Busanza, alimirwa emyanga aikaire Omusiita wa MbaaIe!\" \"Ai Mulindwa wange nazaire, Abwoli Nyango Nyamwetuura ebiremiire!\" Ebitangaazo eby'Abazira (Abafunjo). \"Kasabiko Mukama wa Buraza Ruhungura njwenge azaarwa Nyakacaaki nondorra ihembe ly'omwaitu Nyamwabura!\" Ebitangaazo eby'Abacwa. \"Ruteekaita Mukama w'Abajwaramirundi yakumirraaga nyamahanga kwambuka nseeri !\" Ebitangaazo eby'Abagahi. \"Kabagyo Omuhundwangeye akasunsu akamwera omu Thanga!\" Ebitanguzo eby'Abakurungu \"Omukurungu wa Kayanja!\" Ebitangaazo eby' Acwamba. \"Kalega Omulyabyoma!\" Ebitangaazo eby'Abasambu. \"Rwangaara Omulende wa Mpoorro!\" Ebitangaazo Eby'Abagweri. \"Kacope ka Waako Omuhuguzi wa Gweri yahaga ente naarongorra ebisahi omwana w'Abbooki!\" rundi: \"Rwigura byana n'ente Rutengeeta n'omuntu isoke!\" Ebitangaazo eby'Abakoransi. \"Karuuli azaarwa Isuura, awe Isuura Iya Nyamato!\" rundi: \"Ai Mugasa Ibeebe eyange nazaire, Kyatebaateba engundu ya Nyampegere!\" rundi: \"Huna ya Bwisanza!\" rundi: \"Omujwiga!\" ENGANDA N'ENTE Haroho enganda abantu ezi baha ekitiinisa habw'emigaso zaakozire ira ha nte. Enganda ezi nizo zinu:- Abasaigi (Abanyamukoma), Abayaga, Abaliisa, Abasumbi, Abaami, Abakoransi, Abahinda, Abacwamba, Abaitira, Abasambu. Omusaigi (Omunyamukoma) nuwe yakomere ente omu kisaka yaitaahya omu ka, ira hakaba hataroho nte omu maka. Ente zinu zikaba zangire kulya, omuyaga yazooleka emiyaga yazaahukiza zaalya nubwo Omuliisa yairiisa, Omwami yazaamira kandi Omusumbi akaisumba. Ente iroho likaba niryenda kuziita, nubwo Omukoransi yakora ensi yatunga amaizi, hanyuma y'okutunga amaizi yaibumbira obwato zaanywa amaizi, baitu Omuhinda nuwe yaihinzire. Ekiro kimu enimi ikaba niirwana abantu boona balemerwe kwiramura, nubwo Omucwamba yaiboha. Omwitira nuwe yazoire amagezi g'okwitira amata. Baitu Omwitira obu yaitiire amata omu kisaabu gaalema kukama, nubwo omusambu yazoire enkamyo yaleeta akanyansambu akarukunanata yakata omu mata gaakama. AMABARA G'ENTE Obutoosa omuhuma ente ye obu ezigaija acwererra ibara ly'ente naasigikira ha mulingo gwayo, amaani gaayo, n'enzooka yayo rundi mugaso gwayo. Ekyokurorraaho: Rukoosorana, Rutaahyempiriita, Rulengyamaato, Rumasana, Ruziihayo. Obwoya nabwo ente bugiha ibara kyonka bwo bwonka hatali mabara nk'agagambirweho eruguru tiburukumara. Habwokuba omu igana hasobora kubamu Ngabu rundi Mayenje okukira hante emu, nahabweki nikyetaagwa kubaganizaamu Ngabu emu kuruga hali endi, \"Ngabu Rukoosorana\" rundi \"Ngabu Ruziihayo!\" Abantu omu kiikaro ky'okugamba ibara ly'omuntu yarukirwe obundi bamwetera ise obundinoobundi bamwetera nyina. Omu nte na ho obuzaale bukora buti. Ente bagyetera nyinayo, tikikira kubaho kugyetera iseyo. Kibaho limu na limu obu abantu bagonza kwijuka enimi eyagizaire. Obu eba eri nimi nto, nyinayo, eri Mayenje, bagyeta \"Rwamayenje\". Obu eba eri nyana ya Mayenje bagyeta \"Kamayenje\" kandi ezigija bagamba \"Kyamayenje\". Enyana obu bagonza kwatura obwoya bamu na nyinayo obu eba eri Kagabu ka Mayenje\". Enimi bagyeta \"Rugabu rwa Mayenje\" kandi ezigija \"Ngabu kya Mayenje\". Ebikugizo Ruziihayo Rukoosorana Rumasana Rujuruga Rukulingana Rutaagurana Rutaahyampiriita Rutegekana Ruhunga Rugeemara Rusangoomuliisa Rurazaihungire Obwoya Siina Gaaju Mpuura Bihogo Ngabu Mayenje Ntimba Mbazi Kyozi Bugondo Kisa Kitale Kikara Mbuubi Kyasa Nsama Nkerenge Okutega Nkomi Nsara Ntaara Rukuubisanga Rulengyamaato Ruyambyana Rutaraibuga Rubakurana Rwihomungaro Rwijwisa Rwiheeka Rutaahyakayombo Rwihamba Rugaraata Rwemulika Mpuuga Mbaya Ndoko Kisoro Njeru Kiremba Njumba Nasiga Murara Ibamba Kitanga Nyonza Njwiga Ruuhuuzimu Ngeye Kibibi Ntenge Njwenge Nkungu Obuzaale Kyagaaju Kyasiina Kyabihogo Kyakikara Kyakisa Kyakyozi Obundi ente neesobora kweterwa nyinenkuruyo baitu tikiri ky'obutoosa. Ekyokurorraaho: Koozi ka Ngabu ya Kyasa. EKICWEKA KYA KASATU OKUROLERRA AMAGANA Ente zigira emitaga nyingi muno kuroleerra nyamusana n'ekiro. Zeetaaga kwecumirwa, okuliisibwa kurungi ikagomoka kandi n'okwirinda hali abazigu enyamaiswa, nk'entale, engo, empisi n'emyaga. Okukeehya obuleemeezi omu mirimo y'ente, omuhuma w'ente nyingi yakozesaaga abasumba. Ente zeesasurra zonka, empeera yaabo yarugaga omu nte ezi basumbire. Banywa amata, balya amagita n'enjuba kandi bajwara empu. Omusumba obu yabaga aina ente ze nke, yaikirizibwaga kwiraaza rugo rumu n'okwiriisa n'eza mukama we. Obundi obu yabaga mwesigwa omu busumba bwe, mukama we yamuhaga ente emu rundi ibiri rundi isatu nkooku okugonza kwe kuli. Omusumba yabaga; muhuuru rundi nyineeka aina omukazi n'abaana abaamukoonyeraga omu mirimo. Abantu ba ira baali b'amagezi muno nibeetegereza okulinda kurungi ente. Kyali ky'okuswaza omuntu ente ze kubiiha ikatinda obwoya bukaba mukurujuju habw'okulindwa kubi. Kandi kyali ky'ekitiinisa n'okuhiirwa omuntu kuba n'ente enyamibwa igomokere. Nyenkya ente obu zihaaga baiturukya aheeru omu isaazi baihembera ekoomi izaagira. Omu bwire bw'enjura ente nyenkya ikamirwa omuisaazi habw'okutiina kujuyanga esaabu omu zigati. Enyana bazooleka omu kisaka abaana bairiisa. Abakuru batema ebitugutu by'enyana encwamutwe kulya omu nju kandi abandi beeya obusa omu zigati; bacwa obw'okuhembera rwebagyo kandi batindura ebiju by'enyana. Baarayo ekyarre ekihyaka ekikangirwe ha musana kyayoma. Obundi omu bihongole, omu kiikaro ky'ekyarre, batayo esingo enyakwomere. Okuhembera kw'omugaso ha nte. Omwika gubinga ensohera n'obusinsibizi ebiruma ente, gwitagasa kandi gwisemeza nkooku itwe tusemezibwa okuboya kw'emigaju. Omu zigati obu haba harumu ekoomi orora ente iteekaine niizooka ziina obusinge, okuhuumura n'okusemererwa omuli zo, baitu ekoomi obu eburaho kakuba oyegendereza kurora, orora zibiihiirwe ziina amaganyi. Okwihaho okwetegereza omugaso gw'ekoomi, aba ira ekindi baamanyaga nkooku esaabu n'ekyarre kibisi birwaza enyana ekitengo rundi ekijugumo. Ente zaihwaga enguha, embarabara, entuju, na mura buli kiro. Kyayetegerezibwaga nkooku obusoro bunu burwaza ente omuswija, kandi buzizimbya. Ente zaabuywaga obu zaabaga ihutaire rundi irwaire. Zaajungirwaga rundi isabikirwa emibazi. Ente obu yabaga, erwaire muno, tiyaturaga n'ezindi omu iswa kulya. Baagisibikaga omu nju, bagyarra ekyarre kandi erya ekiihuro nk'enyana. Bagirwaza nk'omuntu kuhikya ekizire. Ente obu zaahaagaga n'enyana ikamara kwonka zaakingwaga n'omuyonga. Ente kuseetuka mwogyo mukama wa zo atafiire baakizizaaga muno ngu orugobante rundi orukoroigo rwisara amabeere. Omu kuliisa ente abahuma abamu tibateeraniza n'abandi ente zaabo, baliisa ekiharre, kandi abandi baliisa na bagenzi baabo. Ente obu imara kuzaagira omuhuma ateera akooya n'omwiriza azaamira aiseetura igenda omu kisaka kulya. Obu iba iri nyingi rundi ha irukuliira haliyo enyamaiswa, abaliisa baba baingi. Abaliisa barora mbere obunyansi burungi buli, bazaahukiza irya. Obu iba niirya baziiha enguha, bazeerinda obutakwatwa enyamaiswa, obutahutaazibwa ensasi n'engobante, obutagwa omu mahya rundi omu mabiso; kandi beerinda ente eziri ha mukira gw'obuhyo obutasigarra enyuma ikabura. Baayeegenderezaaga obutateera nte n'emiigo ikasaasa Baacwaga. Ebisanju nibyo baifunyisa. Omu bisanju baayerindaga obutaiteeza omujuma, habwokuba bagamba ngu omujuma gujuma ente zifa. Omuntu ayateeraga muno ente hatali kwiganyira yagaywaga muno ahiigwa, bamweta Kifeera, Kibaagi rundi Kitemi. Obu yabaga ali musumba asobora kubingwa kandi omwana ateerwa habw'ensobi egi. Esaaha nka musanju obu ziba nizombya ensasara abantu abasigaire ha ka bagenda kwesera amaizi omu bwato, obu bwabaga buroho. Kwesera abamu baagwaga omu iziba abandi basigara ha bwere babaka amacuba nibaseesa amaizi omu bwato. Kwesera amaizi obu kwahwaga, abamu basigara ha bwato abandi bagenda kukunga ente, ziija zinywa esaaha nka mwenda aho. Obwato obu buba buli buke baihinda balekeraho nke zinywa habw'okutiina kuteera obwato ikabwata. Obu ihaaga balekera ezindi na zo inywa. Obu bahinda ente, ezirukukamwa hamu ziina obusinge, okuhuumura n'engundu ya zo nizo ibanza kusoroorwa kunywa. Hanyuma y'okunywa ikuuka bazaahukiza irya. Abaliisa omu kisaka baseenyayo enku z'okwota, batemayo emihingo rundi ebiti by'okuzitirra orugo ha ruba ruseesekere. Amata aga bagenda banywire nyenkya nibaseetura nugo basiibira. Tibasobora kukama ente omu kisaka bakanywa amata. Omuntu anyakugoba ente aba kinugwa omu bantu, kandi aswara. Omu kisaka abahuma bafuutana emikambi, omwani, rundi banywa enyungu zaabo. Ha saaha nka ikumi n'emu omuka batandika kuhembera. Esaaha nka ikumi na ibiri omu kairirizi bataahya enyana kandi abakazi n'abaanabahara baitira ebintu. Esaaha nkemu, ente ikyora kutaaha, bacumika ekoomi. Ira baakizizaaga ente niitaaha kwitirana omukazi. Zoona obu ikataaha, abaliisa bakinga emihingo. Babeebaza \"MAHYO\" bagarukamu \"NYWA\" obundi babeebaza \"MWEBALE KUKYOZA\" baagarukamu \"ZAAKYORA\". Ente obu itaaha, ezizaire juba baiha ezaazo kwonkya. Kukama tibakwirukiriza babanza baleka ziikya nukwo basiburra enyana bainikiza kukama. Kukama babanza ente eziina enyana ncwamutwe nukwo hanyuma batandika ez'enyana enkuru. Ente kwija kugikama bagihasura, bagamba ebikubyo byayo. Kitiinisa ky'ente obu iba niikamwa abantu omuka kutazomberra. Baculeera tibabaza. Obu bagonza kubaza babaza omu bihwa; Omukami nuwe asobora kwamirra kusuburra ka Kyananka. Ente igaruka ikamwa nyenkya kara emamba neesara. Obundi ibanza kumiika itakakamirwe. Obu iruga okulya ekimiiko esaaha nka ibiri za nyenkya, isanga baihembiire ekoomi omu isaazi izaagira nuho ikamirwa. Baikuya n'enkuyo batakakamire, kandi obu haba haliyo ensohera obu iba niikamwa baigurukiza, n'okuzaagaaga nuho bataire. Okulya ekimiiko kyongera ente amata, n'omusubyo gubaho. Haroho obundi nyenkya kara igenda n'amata kulya igarukira kimu esaaha nka ikumi. Obu iba ikokosire rundi iriire kazooba kamu ikamwa muno muno kandi amata gookya, nka caai. Basubya emirundi nk'ena yoona ngu gataita enyana. Abantu banywa amata ekirenganyindo. Abaana banywera ha bohera, kandi obu gabalema, enjunju ihanuurwayo bateerwa. Ente abahuma bazeesera amaizi nukwo ireke kukaraba, kandi bazengera ekisura nukwo ireke kubyaha. Ekisura bakyengera omu maizi, agali omu bwato nukwo ente ikinywe. Obundi bakita ha kiswa ente ikiguga. Ente ezikulize bairinda obutanywa rundi kuguga ekisura kingi habwokuba kiitoroogya. Ente zoona na zo baibarra ekisura inywa. Kakuba kiba kingi muno ikaburwa obwikizo kiziita. Beegendereza ente kutatamiira ekisura ikarwana. Obu barora zaahaaga muno baikuura, ekisigaire ikinywa rwebagyo niikyora. Obu iba niikuuka ha kisura ngeso y' Abahuma obutateera kyoya, habwokuba ngu obu oteera ekyoya itamiira ijuuka, iborooga obundi irwana. Okwihaho okwesera n'okwengera ente baihaagura embugu. Abantu abali haihi n'embuga bahaagura emirundi ebiri rundi esatu omu mwaka; kandi aba hara bahaagura omurundi gumu omu mwaka. Abantu aba hara bazinduka kara muno batwara ente n'enyana zaazo hamu n'ebintu by'okwesweka n'okubyamira, habwokuba baraarayo. Obu bahika ha mbuga bateerayo enkande ha okuraara obu baba nibahaagura embuga. Abantu obu baba nibahaagura embuga emirundi erukukira obwingi barwanirayo. Bakoosorana,", "completion": "baterranganira yoga embaale. Buli muntu agonza eze nizo ibanze inywe, kandi omuntu kutamura ente ya mugenzi we embuga akagiteeraho obu buli obulemu bwacweka. Okuhaagura embuga kintu ky'omugiijo n'omutooro mahano. Abantu obu baba nibagaruka baija bajagwize nibazina kandi beeharaga itaka rundi obundi balyetona. Zinu nizo embuga eziri Tooro:- Rwagimba eri Butanuka Busunguru na yo eri Butanuka Ntambi eri haihi n'orusozi Kyatwa (orugambwa ngu rukazaarwa Omuliisakati Iremeera) Kindigiri eri Nyagwaki Kaisiga eri Nyagwaki Omubarama eri Nyamabuga Nyamigeerre eri nseeri kwambuka Nyakitojo; Mbogwa eri Rusekere muhumbu obuseeri Kyentaama eri Kahangi Kengango eri Kitara Kitooke na yo eri Kitara Omukakoni eri Twamwanja oyambukire Rwamutahikya Kyamuhamya eri Ntenungi Rwamwanja Bwanyaihuulikya eri Mpuuro nseeri ya Mwaro. Enu teri mbuga rutwara neesisa ekiseeruka. Hanyma y'okurora ebi, eby'akorwaga ha nte enkuru kirungi kwetegereza enyana nkooku irindwa. Enyana ziroleererwa muno okukira ente enkuru. Enyana obu ezaarwa bagikamura eme ha maiso, omumatu, omu nyindo n'omu kanwa. Omu matu batayo orukumo baihayo emi kandi bahuuhayo orwoya kwigura amatu. Omu nyindo naho bahuuhayo orwayo kuziigura, kandi omu kanwa barabyayo orukumo. Bagisara orulera kurugufuhaza. Nyinayo bagyerinda obutalya kizimu. Kakuba ekirya kigirwaza eburwa amata. Tekamwa kandi teyonkya ogwayo ekaguhaagura. Bagiihira ekyarre eraara ha mulyango. Nyenkya obu bukya bagikuya n'enkuyo eyegorra n'okujumira nuho etaire. Hanyuma basuburra ogwayo bagwonkereza ezindi itakakamirwe (omukami obu aba ali omu). Enyana nto ekirooro, erukurora ebiyenjeyenje terya kiihire. Obu ekura ekaba ncwamutwe nubwo etandika kulya. Enyana ekirooro n'encwamutwe bazeerinda muno obutateerwa musana habwokuba gwirwaza. Enyana enkuru zoolekwa omu kisaka omu bwire bwa nyenkya omusana gutakasaaliire. Omusana obu gusarra baziihayo inywa amaizi hanyuma baitaahya omu bihongole byazo ihuumura. Omusana obu gujura rwebagyo bagaruka bazooleka omu kisaka zirya. Obu haba haroho abaana bairiisa, obu baba bataroho ziikarayo zonka abakuru bagenda nibaisuura. Obu ikura bainaga omu nte irya na zaanyinazo omu kisaka. Obu itaaha, ekiro enyana baitaahya omu bihongole nuho iraara kuhikya ikuzire kandi ziina amaani, nubwo bairekera iraara omu zigati n'enkuru. Abahuma tibaikara omu kiikaro kimu. Ente zaabo obu ibiiha ha mubiri rundi obu irwara bahambirizibwa kufuruka bakaserra amaliisizo amarungi. Ibura ly'obunyansi n'amaizi bituntuza muno abahuma habw'ebisoro byabo ebi. Abantu banu abahuma bamanyire muno okurolerra amagana gaabo. Ekintu eki bakaba batamanyire nukwo kugamba ngu amata maingi garwaza enyana amakebe. Kinu abamu bakyegere omu biro binu eby'Omujungu. AMATA Omuhondwa: Mata g'ente obu eba ezaire kurugiirra hakiro ezaaliireho kuhikya Sabbiiti nka ibiri. Ebihunu: Nugwo omuhondwa gw'enyana ezigaizire. Amata Mato: Ganu nugo gahondera ha muhondwa, ente obu eba ezaire okumara omwanya gwa Sabbiiti nka isatu. Nubwo ohurra nibagamba bati \"Ente ezaire musandurro amata gaayo tigafungurwa.\" Amagunga: Nugo amata ag'ente erukwonkya enyana nkuru erukulya omu iswa. Amata ganu marungi muno gagira omwisi mwingi. Ag'obusito: Ganu nugo ente ekamwa obu eba emazire kwema ina obusito. Ganu na go mata makuru gaina omwisi mwingi. Ngu kakuba otagafungura gakurwaza enkaka. Amata obu gateekwa gaina amabara aga geetwa kurugirra habwire gahikya gateekerwe: Agarukutagata: Ganu nugo agaba gaaruga juba kukamwa, litakagwire. (Ag'ifuro) Agaigwire: Ganu nugo amata amarungi kunywa. Gaba gateekerwe (ebiisoiso) okuruga ente ha ihaagire okuhikya esaaha ina za nyenkya rundi z'ekiro kandi gaba gatandikire okutaho omwisi. Omwirra: Ganu gaina omwisi gukwatiire kimu, kandi nugo abantu batiina okubarwaza enkaka. Nugo gaitirwa nk'esaaha munaana za nyamusana, rundi mwenda. Amakamo: Amasununu obu gateekwa okumara omwanya mukooto kuhikya nka ekiro omwisi guba mwingi muno hanyuma gakama. Amacunda: Ganu nugo amakamo obu gaba gamazire kucundwa. Amagita Ganu nugo mata agakwasire muno hanyuma y'okucunda. Harugamu amagita na go gaina amabara gaago nkooku geetwa omu mpindahinduka yago. Ag'entoijo: Ganu nugo agaruga kusamururwa juba gaina erangi erukwera ti nk'ey'amata. OKWECUMIRA AMATA Ente obu eba etakakamirwe ebanza kukuywa n'enkuyo habwokwerinda oburofu kugya omu mata erukukamwa. Omukami obu aba atakainikiize kukama abanza kunaaba engaro kandi amaizi ge g'okunaaba gaikara omu ihembe ly'ebikamiro. Obu amara kukama na bwo anaaba. Okwitira na gwo mulimo gw'obwecumi bw'amata. Kubanza, omwitiro guboyesa amata kandi ekya kabiri gwita obuhuka obutaito muno obw'akabi obusobora kuba buli omu bintu by'amata. Orubindi rwitirwa obwitizo obwihirwe omu sojo, obu eba etaroho rwitirwa emburara. Kandi oku rukaraba, rukarabwa ekikarabo ky'esurwa (oruhugura), rundi engusuuru. Ekisahi omu ngambo y'ente kyahukana okuruga ha bintu ebindi ebikwatirwamu amata. Kyo tibagamba kukiitira baitu bagamba kukisusura. Bakisusuza emisikizi n'obusorogoto; emisikizi bwasi bw'engusuuru kandi obusorogoto bujuma bwazo. Byombi emisikiizi n'obusorogoto byanikwa byoma nukwo babita omu kicunga okususura ekisahi. Ekicunga ky'ekisahi ky'embaganiza okuruga ha ky'ekyanzi. Kyo tikiina kinyadeeri omu mukono gwakyo, kiina obudirisa buna obwehinguliriza omukono gwakyo. Engusuuru nizo ikaraba ekisahi. Ekyanzi kiitirwa emburara baitu emburara kakuba etabaho, obwitizo bw'esojo busobora kukora omu kiikaro kyayo. Kikuubwa obukuubiso obwasiibwe omu ngoye za kitenge rundi omu z'omutoma. Ekisaabu n'ekirere babicumiikirra n'itojo, omurama, omuseza, n'orugusuuru. Ebisahi, ebyanzi, ebirere, n'ebisaabu bisiigwa amagita bireke kurwara obweru. Bakitebura kakuba omuntu ateecumira ebintu by'amata akabireka bikaharuka; kandi bamweta murofu. Buli kintu kyona, obu kimara kukwatirwamu amata kyogebwa. Ekirere n'ekisaabu bicuragurwa, kandi binu nibyo bacuraguza: Amaizi Orutotoima Ekyenjukyempisi Enyakasaija Eherre Ikwire Ekitunda (kimara amata omu kisaabu), Kyesembya (kijwisa amagita) Ekisaabu obu kiba kibiihize kitarukujwisa amagita, bakitanakya n'ebicuraguro binu: Amaganga Ebisusu by'embiire Omuhoko I Akanyamunkamba, Enyawahya, Ebintu by'amata birindirwa omu bisahi. Ebisahi by'amata bateera orurambi nk'orutuuti rundi nk'ekiikaro, hanyuma babitinda kurungi. Baiha obunyansi babwanika bwoma, bwera ti, bateeramu obuteere nubwo baara omu bisahi. Haroho emiringo esatu ey'okwarra obunyansi. Buli kwara bahingisa omulingo. Enu niyo emiringo ey'okwara: Okufooba nk'ekigombe Okucwa ebika Okwarra obuteere Omugamba na gwo bagukunisa gubabwa gucwibwa ebika ebirukwera n'ebirukwiragura. Gukiikwa ha nkondo ibiri ez'amaino ana buli emu, omu bisahi. Hanu nuho hahanikwa ebintu by'amata omu biteeko. Ente obu iba izaire bahamburra ebiteeko, kandi obu iba ihoiseze bahamburra omugamba, abantu bagamba ngu omwa nanka ihoiseze. Ebiteeko biina emiringo nyingi ei byongosibwamu. Abahumakati emiringo egi bagicooka ha mugamba kugukunisa, nukwo guzooke kurungi. Ganu nugo amabara g'ebiteeko aga byetwa okurugirra ha nyongosa yabyo: Ekisumike Ekiseese Ekika Bitarra Mihanda y'empazi Busimbi Butiine Ekihotole Rwoma n'ekihotole h'orukoigo Enyaruguru Bukere Omu bisahi habayo engata z'okuteekaho amata. Haroho engata ezihomerwe n'engata ezitenzirwe. Engata ezitenzirwe ziina amabara agarukukwata ha miringo y'amahembe itegerwe. Orubindi rwa nyineeka rwecumirwa nk'emindi ezindi, baitu rwegenderezibwa muno kurukunisa. Rwikara omu ngata etenzire haihi n'ekisaabu. Omu ngata yarwo habamu ekifunga ky'esisa kandi rufundikirwa omuhiiha guswekerwe ensahu y'orubugo. Nyineeka obu aba atakanywire, omuntu omwetegereza naasobora kumanya, hatali kurora omu rubindi. Amata osanga bagalimbire, obu ensahu y'orubugo eroho eswekere omuhiiha. Orubindi runu tirunywerwamu w'aheeru. Ebintu byona ebikwatirwamu amata bigira emihiiha ya byo bifundikirwa. Ekisaabu n'ebirere bifundikirwa emihiiha obundi enziidaaro. OKUTERURA AMATA Omuntu obu aterurra ondi amata aikarra akuba ebibero omumaiso ga kiterulirwa. Aihaho omuhiiha amuheereza anywa. Kiterura mata omuhiiha agwekingira ha maiso nukwo aleke kutunuurra arukunywa amata. Ngeso mbi muno y'obuhubwensoni kakuba omuntu ogu ateekingiria omuhiiha. Kiterulirwa mata na uwe ayeegendereza kuhondera engeso ey'obuntu omu kunywa amata ago. Tarukusemerra okunywa naahuumuza naagaruka naanywa. Aganywa muno kakuba anywa ati. Naasemerra okunywa omurundi gumu gwonka. Obu agaiha hamunwa agagarurra omuteruzi agatwara agateeka. Omuteruzi obu alengerra ngu enjara yamuruma agamugarurra anywa. Engeso yaitu Abatooro amata titugasiima omuteruzi habw'amata anywire. Obu oba otarukuganywa (amata) obu bakuterurra obanza ogakyamirra ogakwata omu ngaro nukwo ogagarurra omuteruzi. Okunywa amata abakumanyire na kwo bakugenderra, obutakororramu, obutakuraba omu minwa rundi kukwatikira kandi okanywa nooyesera icuba. Omu ngeso y' Abatooro okunywa amata bugizansoni na kyo nikyegenderezebwa muno kukiraho nkooku wakuliireyo ebyokulya. OKUCUNDA AMATA Amata gatakaitiirwe ekisaabu kibanza okucumiikirirwa, baitiramu enkwasi rundi enkamyo. Amata agakamirwe nyenkya gaitirwa abeesezi nibagenda kwesera esaaha nka munaana, kandi amata ag'ekiro gaitirwa abantu bali haihi kutemba ebitabu kubyama. Kirungi hanu okwetegereza nkooku amata g'omwengero gataitirwa. Ira amata gaacundwaga enkoko niitoma obwire butakakiire. Abantu omu nju obu baahurraaga ebisaabu byagamba beetegereza nkooku obwire buli haihi kukya. Abaisiki baimuka okwitira ebintu, aboojo okwimukya amakoomi, hanyuma emamba neesara kwinikiza kukama. Omugenyi omu bwire bwa nyenkya kwija omuka yasangaga abahumakati beeteekaniize, okucunda bakamara ira. Amata obu gaba gatakajwire gabanza gazinga, gabaho ifuro hanyuma y'okuzinga, ifuro, liihwaho hazookaho otugita tutaito. Gaba iseke likuru. Ebi byona bihoire gasoroora gajwa. Obu gamara kujwa bagazongoza bacumiikirra ekirere, baiha ekiituruzo bagaitura. Amacunda ganywibwa abaana n'abairu rubaale. Abasaija tibanywa macunda, kandi omukazi w'omuntu kunywa amacunda ira yasendwaga. Abakazi baanywaga amakamo, okunywa amacunda baakifuuhyaga. Amata obu gaba maingi n'amagita nago gaba maingi. Omuntu w'amata maingi asamurra buli kiro hanyuma y'okwiturra amata, baitu ow'amata make asamurra hanyuma y'ebiro bibiri rundi bisatu amagita obu gakakanya. Amagita obu bagasamurra bagoogya. Gazongozibwa omu maizi emirundi ebiri rundi esatu kuhikya amata gahoiremu. Amagita obu baba nibagoogya omurundi gwa kabiri nukwo gaahurwe, omubumbi abanza anaaba n'iju omu ngaro ze nukwo abumba n'amaizi garukufuka. Obu aba naayeetaaga amagita kuhya bwango, amamirraamu akaniini k'ekisura. Obu amara kugabumba agata omu ncundiro nuho gaahurwa. Obu aba ataina ncundiro agaahura omu biko rundi omu biharaiga. Encundiro itirwa n'ehunda. Amagita amato geetwa g'entoijo, kandi amakuru agateera kitaama bageeta agakokomere. ENJUBA Ente kugirasa ebanza ekwatwa ha mahembe enunurwa ha bikya bagireega n'ebohera omu bikya, nukwo ekinywa ky'okurasa kizooke. Omurasi agirasa ejwa enjuba eregebwa omu kintu. Obu amara kurasa, ente erasirwe obu eba eri nyana, agiteera ekiraso ha mugongo emirundi mwenda, hanyuma agikanga hansi, ha maguru gaayo ag'enyuma. Binu nibyo ebigambo agamba \"Kumu, abiri, asatu, ana, ataano, mukaaga, musanju, munaana, mwenda, Yatoma. Kahogo ya Ruhogo\". Obu aba naabara ameezi, aga etwara ente kuzaara kandi okubara oku atandikira haihi n'ibbango, agarukira haihi n'amatako. Enjuba enyakumanyirwe eri y'emiringo esatu. Emiringo enu n'ekwasiza ha ncumba yay0. Enu niyo emiringo y'enjuba: Enjuba encumbwa Enjuba enkoronge Enjuba enjuumike Enjuba y'okucumba obu bamara kugiregya, bagiiha orwihe hanyuma bagiteeka. Nyenkya endi, bagirunga n'ebirungo bagicumba. Enjuba enkoronge bagiiha orwihe bagikaranga, tibagitamu maizi. Bagikaranga n'obutuzi, n'amagita, n'amata g'omuraara n'ekisura. Osanga ecwekacwekere neeguma dai, kandi obunuzi mahano. Enjuba enjuumike tibagiiha bagiteeka ekwata, hanyuuma bagitereburra ha biko omu koomi. Bagisweka n'ebiko bindi babitaho. obusa nukwo bireme kusiiriira, bagibugira omurro gw'ekoomi. Ebirungo by'enjuba enu babita kara omu kintu ky'okurasiramu nukwo obu ekama bikwatiramu. ENKOKO Ira okwihaho okuteera obwire n'abafumu kuziita enkoko tizaali z'omugaso gundi omuka y'Omutooro. Hati biro binu z'omuhendo muno habwa byombi, okuguzaamu ensimbi n'okulya. Baitu ira omuntu obu yalyaga enkoko yacwibwaga omuka y'owaabu habw'okugihemura, kandi yayetwaga Kihungu rundi kisomamahuli. Enkoko ziina amabara gaazo agazeetwa habw'obwoya bwazo. Hanu ifo haragiriirwe obwoya bw'enkoko ebuguma. Kyeru Kibebe Kikara Kitunda Kinyonza Kitembe Kitukura Kitanga Kinyigi", "task_type": "monolingual_generation"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: A Guide for Advanced Learners and Teachers of Runyakitara", "completion": "Makerere University Press P.O. Box 7062 Kampala, Uganda Email: sales@press.mak.ac.ug managing.editor@press.mak.ac.ug (C) Oswald K. Ndoleriire, 2020 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publishers. ISBN: 978-9970-611-00-3", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Table of Contents", "completion": "Table of Contents ..... v Acronyms and Abbreviations ..... ix Preface ..... xi Acknowledgements ..... xvi About the Contributing Authors ..... xvii Chapter 1 THE PHONETICS AND PHONOLOGY OF RUNYAKITARA Oswald Ndolerire & Gilbert Gumoshabe ..... 1 Introduction ..... 1 Theoretical Framework ..... 1 Scope of the Study ..... 2 Tone in Runyakitara ..... 3 Methodological Approach ..... 6 The Sounds of Runyakitara ..... 7 The Runyakitara Consonant Charts ..... 7 The Vowels ..... 23 The Phonemes of Runyakitara ..... 25 Conclusion ..... 31 References ..... 32 Chapter 2 MORPHOLOGY: GENERAL DESCRIPTION AND NOMINAL MORPHOLOGY IN RUNYAKITARA Fridah Katushemererwe, Oswald Ndolerire, & Shirley Byakutaaga ..... 33 Morphology ..... 33 Morphological Typology ..... 33 Morphological Typology and Runyakitara Morphology ..... 34 What is a morpheme? ..... 34 Identifying morphemes and morphs ..... 35 Roots and Affixes ..... 38 Morphemes and Allomorphs ..... 41 Nominal Morphology in Runyakitara ..... 45 Morpho-phonological Rule ..... 53 Aspects of the Nominalisation Process ..... 59 The Morphology of the Pronoun in Runyakitara ..... 60 The Morphology of the Adjective ..... 67 Conclusion ..... 73 References ..... 73 Chapter 3 VERBAL MORPHOLOGY: TENSE AND ASPECT IN RUNYAKITARA Gilbert Gomoshabe & Oswald Ndoleriire ..... 75 Introduction ..... 75 Theoretical Approaches ..... 75 The Verb in Runyakitara ..... 76 Markers in the Simple Verb Forms ..... 77 Tense/Aspect Markers ..... 78 The Habitual in Runyakitara ..... 81 Aspects and Tenses in Compound Verb Forms ..... 82 Time Adverbials and Subordinate Clauses of Time ..... 87 Compound Forms Derived from Complex Forms ..... 90 The Narrative −a∼aa− −a∼aa− and the 'imperative'-e ..... 91 Summary of Temporal Adverbials or Time Indicators ..... 93 Summary of Tenses and Aspects ..... 94 Adverbs ..... 97 Conclusion ..... 99 References ..... 100 Chapter 4 THE SYNTAX OF RUNYAKITARA Oswald Ndoleriire ..... 101 What is Syntax? ..... 101 Sentence in General ..... 101 What is a Complete Sentence? ..... 109 Simple and Complex Sentences ..... 110 Sentences and Clauses ..... 113 The Simple Sentence ..... 119 The Agent ..... 124 Types of Clauses ..... 124 Conclusion ..... 130 References ..... 130 Chapter 5 ASPECTS OF RUNYAKITARA SEMANTICS Celestino Oriikiriza ..... 131 What is Semantics? ..... 131 The meanings of the word 'meaning' ..... 131 Scope of Treatment of Linguistic Meaning in this Chapter ..... 133 Prior Work on Linguistic Isomorphism of Language and Phenomena in Runyakitara ..... 134 Semantic Fields ..... 138 Situations, their Encoding and Expression in Language ..... 146 Semantic Change ..... 147 Meaning Relations ..... 150 Conclusion ..... 155 References ..... 155 Chapter 6 TRANSLATION PROCESSES AND CONSTRAINTS IN RUNYAKITARA Gilbert Gumoshabe ..... 157 Introduction ..... 157 What Does the Form of the Language Include? ..... 158 Reasons for Translation ..... 160 History of Translation in Uganda ..... 161 Types of Translation ..... 163 The Translation Process ..... 164 Challenges in Translation ..... 167 Specialised Terminology ..... 171 Conclusion ..... 175 References ..... 175 Chapter 7 TRANSLATION AND INTERPRETATION IN RUNYAKITARA: LINKING THEORY TO PRACTICE Edith Ruth Natukunda-Togboa ..... 177 Introduction ..... 177 Translation and Interpretation: A Historical Perspective ..... 179 Translation Theories ..... 182 Translation and Interpretation Strategies ..... 187 Interpreting Strategies ..... 192 Audio-Visual Translation ..... 194 Conclusion ..... 196 References ..... 196 Chapter 8 THE ORTHOGRAPHY OF RUNYAKITARA Gilbert Gumoshabe & Oswald Ndolerire ..... 199 Introduction ..... 199 Principles of a good orthography ..... 200 The Need for Writing Uganda Indigenous Languages ..... 201 Historical Developments in the Orthography of Runyakitara ..... 202 Efforts to Standardise the Orthography of Runyakitara ..... 203 Current Situation of the Orthography of Runyakitara ..... 206 Double Consonants ..... 206 Vowel Length ..... 210 The Relative ..... 215 Prepositions and Conjunctions ..... 216 The Possessives ..... 217 Writing Peculiarities ..... 218 Reduplication and Compound Nouns ..... 221 Miscellaneous Issues ..... 223 Punctuation ..... 226 Summary of Runyakitara Orthography ..... 231 References ..... 235 Chapter 9 INTRODUCTION TO A DISCOURSE ANALYSIS OF RUNYAKITARA TEXTS: A GENRE APPROACH Levis Mugumya ..... 237 Introduction ..... 237 What is Discourse Analysis? ..... 238 Methods used in Discourse Analysis ..... 239 What is genre? ..... 240 Why is it Important to Acquire Genre Knowledge? ..... 241 Genre Analysis ..... 243 Identification of Genres ..... 244 Analysing Genres ..... 247 Narrative Genres ..... 248 Runyakitara Story Genres ..... 250 A Contemporary Runyakitara New Story Genre - Amakuru ..... 255 Conclusion ..... 262 References ..... 263 Index ..... 267", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Preface", "completion": "This book introduces a language that we call Runyakitara. You may wonder what Runyakitara stands for. If you are a Ugandan, you may think that some linguists sat down and came up with a new language that they then named Runyakitara. We are going to show you that this is not the case. Runyakitara, as a matter of fact, is a name that was proposed in the mid-1990s by language academics at Makerere University when they were introducing the teaching of Runyoro-Rutooro and RunyankoreRukiga as a degree-level course at that university. Runyoro-Rutooro and Runyankore-Rukiga are taught as one subject at the university and it was, therefore, convenient to give them one name because it evokes the old empire of Bunyoro-Kitara, which, at its height, covered most of the areas where Runyakitara is spoken today. The speakers of Runyoro-Rutooro and Runyankore-Rukiga, additionally, to a large extent understand each other and do not need an interpreter when conversing among themselves. According to some studies (Ladefoged, 1972), the languages or dialects have a high degree of mutual intelligibility.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyakitara in the global context", "completion": "It is generally accepted that the four varieties of Runyakitara under study belong to the Bantu family of languages, which are part of the Benue-Congo sub-group. The latter itself belongs to the Niger-Congo which is under the Congo-Kordofan (also called Niger-Kordofan) language family. One notes that the Bantu language family is, geographically, the most widespread, stretching from the Equator to the Cape of Good Hope.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyakitara in the national context", "completion": "The Ugandan Constitution does not mention the word Runyakitara. It mentions 56 languages according to the tribes that the constitution recognises. Thus, Runyoro is recognised as a language in the same way Rukiga, Rutagwenda, Runyaruguru and others are. The practice in previous periods, particularly from the 1950s, was to recognise six area languages, at least for educational purposes, those that were to be taught in primary schools. These were: Luganda, Runyoro-Rutooro, Lwo, AtesoNgakarimojong, Lugbara and Runyankore-Rukiga. Thus, Runyakitara had two of its major varieties recognised among the six area languages of Uganda. The situation has now changed, with more languages, such as Lusoga, Japadhola, Lumasaaba and Lhukonzo being taught in primary schools and used as media of instruction during the first three years of primary education.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Language and Dialect", "completion": "Generally speaking, a language is made up of dialects; that is, different ways in which a language is used by speakers. The most widely-spoken dialects are the regional dialects; that is, people in a given area speaking a language somewhat differently from those of another area. There are also social dialects whereby people of a given class speak the language somewhat differently from those of another. Because of their high degree of mutual intelligibility, Runyoro, Rutooro, Runyankore and Rukiga could be considered as regional dialects of a language called Runyakitara. However, mutual intelligibility is not necessarily sufficient to bring different language varieties together to form one language. There are other factors to be considered which may be political and historical. For instance, the Danish language is very close to and mutually intelligible with one of the dialects of the Norwegian language. And yet Norwegian and Danish are considered as distinct languages because of historical factors. In the same manner, the kingdoms of Ankore, Bunyoro and Tooro have existed for more than a century and people came to associate the language type they spoke with the kingdom where they lived. So, the people of Bunyoro spoke Runyoro, which has a lot in common with Rutooro while those of Ankore spoke Runyankore which also has a lot in common with Rukiga. Furthermore, the different speakers of these four \"languages\" were aware that they could understand each other easily but in their own perception, they were speaking different languages. So, it is not enough for a few academicians to propose a name. It must also be accepted by the different speakers of the languages in question and eventually by the wider community. The use of the word Runyakitara is for the moment at crossroads with a possibility that it might eventually be widely accepted or that it might not. The example of the Chinese language is also most edifying. It is said that Chinese has many dialects some of which are mutually unintelligible. The most prominent dialects are Mandarin in the Northern part of China and Cantonese in the Southern part. These two major dialects are said not to be mutually intelligible. However, because of the long history of China as a nation, the two are recognized as forming one Chinese language with Mandarin being considered as the standard for the whole country. All the other dialects are also considered as being part of the Chinese language. The situation of Chinese is, however, facilitated by the script that is used. In effect, people with mutually unintelligible dialects can read and understand each other because of the nature of the Chinese script. The symbols of the Chinese script represent meanings of concepts rather than sounds and that is why people of different dialects can read and understand each other while being unable to hold a conversation together.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Historical Perspectives and Geographical Distribution", "completion": "It is widely accepted in Western Uganda, that a people's language or orulimi/orurimi corresponds to what her ethnic group speaks. The Banyoro speak Runyoro, the Batooro speak Rutooro, the Bagangaizi speak Rugangaizi, the Banyankore speak Runyankore, the Bakiga speak Rukiga, and so on. However, when the European missionaries came, those with interest in language noticed that most of the languages in Western Uganda were highly mutually intelligible. Those who wrote the first grammars and the Bible called those languages Runyoro because of the influence that the Empire of Bunyoro-Kitara had once had in this area. Thus, Maddox wrote the Elementary Lunyoro Grammar in 1902 and pointed out that he was writing a grammar of a language spoken far beyond the Bunyoro-Kitara Kingdom of the time. It is this language that we have called Runyakitara. In that respect, mutually intelligible languages or dialects that make up Runyakitara would include but would not be limited to the following: a) Runyankore, to which should be associated sub-dialects such as Ruhima, Ruhororo, Runyaruguru, Rutagwenda and to some extent Rukooki. b) Rukiga, to which should be associated such sub-dialects as Runyaifo, Runyangyezi, Rusigi, Ruhimba, Rugyeri, Ruheesi, and Runyabutumbi. c) Runyoro, to which should be associated such sub-dialects as Ruruuli, Runyara, and Rugangaizi. d) Rutooro, to which should be associated such sub-dialects as, Rusongora, Rutuku, Runyakyaka and Orutooro rwa Hansozi. There is also Lubwisi which could be considered as a sub-dialect of Rutooro. The above form the Runyakitara group in Uganda. Outside Uganda, we have in the Democratic Republic of Congo (DRC), Ruhuma, which is clearly a sub-dialect of Rutooro as well as Ruhema; in Tanzania we have Runyambo, Ruhaya and Kerewe. One should note that the first Bible for Western Uganda was written in what the writers called Runyoro in 1913, whose target audience went far beyond the borders of the Bunyoro-Kitara kingdom. It was read in the whole of Western Uganda until the first and full Runyankore-Rukiga Bible came out in 1964. It is only in the mid 1950's that the umbrella word Runyoro lost value and it was agreed at different meetings that Runyankore-Rukiga would be considered as one language and Runyoro-Rutooro as another. The name Runyakitara is therefore, convenient for this book in as far as we are addressing commonalities and differences existing in the structure of four mutually intelligible dialects or languages, depending on one's perception.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: General theoretical approach", "completion": "This book is intended for a wide readership, ranging from students in secondary schools and teacher training colleges to language teachers at all levels of education. It should also be useful for language students and lecturers in institutions of higher learning as well as researchers in languages and related areas. Due to the nature of the readership, language theories are applied sparingly in as far as they facilitate the understanding of a given language aspect by the reader. For instance, the diagrams are used to analyse some types of sentences but the authors will not go into detailed analysis of transformational generative grammar. The authors of various chapters have adopted a descriptive approach in their analysis. In that respect, a language element is analysed by taking into account its relationship with other elements in the language, the role it plays vis-à-vis the rest, and the meaning that it carries. Furthermore, since we are dealing with four major varieties of Runyakitara, a comparative approach is imperative. To that end, similar characteristics of a given point are highlighted and the differences are also demonstrated. In giving examples, the authors, in most chapters, have endeavoured to indicate whether the example is in Runyankore-Rukiga (Ry/Rk) or Runyoro-Rutooro (Rn/Rt). Where there is no specific indication, one will assume that the example is common to all the four varieties. Otherwise, for the chapters based only on one of the two major varieties, Runyankore-Rukiga or Runyoro-Rutooro, that will be indicated at the beginning of the chapter. Regarding some specific topics, such as those on translation, discourse analysis, semantics and lexicography, theories and approaches pertaining to them are explained within their respective chapters. Finally, it should be pointed out that this book is varied enough to enable readers with different interests to concentrate on the chapter or chapters that are of interest to them. For further reading on Runyakitara, the reader is advised to look out for two more publications, namely The Cultures of the Banyakitara and Runyakitara Literature by the same group of authors. Oswald K. Ndoleriire Makerere University, Kampala October 2019 Runyakitara Language Studies: A Guide for Learners and Teachers of Runyakitara", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Acknowledgements", "completion": "This book is a result of painstaking research, which started in 1995/1996 with a research grant from the Research and Publications Committee of Makerere University, to whom we express our sincere appreciation. We wish to extend our sincere thanks to all those who have, in one way or another, helped towards the realization of this work. Our gratitude goes to the late Associate Professor Sango Mwanahewa, Mark Musinguzi, Anette Birungi and Dr Allen Asiimwe. We also extend special thanks to the Centre for Language and Communication Services of Makerere University, who assisted financially during the process of writing and reviewing the manuscript. In the same spirit, our sincere thanks go to the Department of African Languages, Makerere University, for recommending this publication to the sponsors. Finally, we also wish to express our deep gratitude to the Directorate of Research and Graduate Training, Makerere University, for accepting this publication, and the Carnegie Corporation, New York, for funding the publication.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: About the Contributing Authors", "completion": "Shirley Cathy Byakutaaga, holds a Bachelor of Arts with Education (Makerere University) and a Masters in Linguistics (University of Victoria, British Columbia, Canada). She served as a Senior Lecturer at the Institute of Languages, Makerere University, where she was among those who initiated and popularized the teaching of Runyakitara. Her research interests are in the interplay between Ugandan, European and American cultures on which her bestseller, Tips on Ugandan Cultures, is based. She has also written on Academic Linguistics, children's stories, and cotranslated the Uganda Constitution, Chinua Achebe's Things Fall Apart and Okot p' Bitek's Song of Lawino into Runyoro-Rutooro. Gilbert Gumoshabe holds a PhD in Social Anthropology. He is a lecturer and Coordinator of Runyakitara in the Department of African Languages, Makerere University. He co-authored Katondoozi: A Thesaurus of Runyankore-Rukiga, KavunuuziRunyankore/Rukiga-English Dictionary and A Unified Standard Orthography of Runyakitara. He edited the Standard English-Runyankore/Rukiga Dictionary. Fridah Katushemererwe, PhD, is a lecturer and researcher of Linguistics and Communication Skills in the Department of Linguistics and English Language Studies, Makerere University. She has contributed to scholarship through journal articles, conference proceedings and book chapters. She has presented at several conferences and workshops, delivered seminars locally and internationally. Levis Mugumya, PhD, is a Lecturer in the School of Languages, Literature and Communication, Makerere University where he teaches Linguistics and Communication Skills. He holds a doctorate from Stellenbosch University, South Africa. His research interests include professional and academic writing, discourse analysis, media genres, evaluative language, and language and conflict. Edith Natukunda-Togboa, PhD, is an Associate Professor in Language Studies (French). She uses French and Runyakitara to research into gender issues, European studies and African peace and conflict scenarios. She previously served as Dean of African Studies and Head of Department in Peace and Conflict Studies in the University for Peace, Costa Rica but currently heads the Department of European and Oriental Languages, Makerere University, where she also teaches French and Francophone Literature, Cultural Studies, Communication, French for Specific Purpose and Runyakitara Literature. She is also a consultant in editing, publishing, translation and interpretation in French, English and Runyankore. Her research interests are in Runyakitara, gender and development, discourse analysis, peace and conflict studies. Oswald K. Ndoleriire, holds a Bachelor's degree in French, a Master's degree and a PhD in Linguistics (University of Sorbonne Nouvelle, France). He is currently a Professor of Linguistics and Director of the Confucius Institute at Makerere University. He previously served as Dean Faculty of Arts and Principal College of Humanities and Social Sciences at Makerere University. He also served as Minister of Education and as Regent to King Oyo in the Tooro Kingdom of Uganda. He has taught French, African linguistics, general linguistics, English phonology in various institutions of higher learning in Nigeria, Kenya and Uganda. He has researched and published widely in the areas of African linguistics (Runyakitara), and in language, culture and development. Celestino Oriikiriza, PhD, is a lecturer in linguistics at Makerere University, Kampala. He was the pronunciation editor of Fountain Junior English Dictionary (2006) and the lead compiler of the dictionary Kashoboorozi y'Orunyankore-Rukiga (2007). He published 'Elicitation and Arrangement of conceptual meanings in the Lexicography of Less Documented Languages' in Lexikos (2014).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Chapter 1", "completion": "THE PHONETICS AND PHONOLOGY OF RUNYAKITARA <br> Oswald Ndolerire & Gilbert Gumoshabe", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Introduction", "completion": "This chapter, which is an updated version of Ndoleriire's (1992) article, endeavours to present aspects of the phonetics and phonology of Runyakitara. Some people have already made an attempt but very often in a very superficial manner. The studies that exist are presenting sounds either in Runyoro-Rutooro or Runyankore-Rukiga. No serious attempt seems to have been made to examine whether there is an underlying phonological system of the four major Runyakitara varieties spoken in Uganda (Runyoro, Rutooro, Runyankore, and Rukiga). This is precisely what we set out to do.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Theoretical Framework", "completion": "In the inventory of sounds, the approach will be purely descriptive, the aim being to try to account for as many sounds as can be identified in the four dialects of Runyakitara (Runyoro-Rutooro/Runyankore-Rukiga, sometimes divided into Runyoro-Rutooro and Runyankore-Rukiga). This collection of sounds is what we have referred to as the phonetics of Runyakitara. After the inventory of the sounds, an attempt will be made to determine the 'functional' or 'distinctive' units among them; that is what we usually call 'phonemes'. This functional description of sounds is called 'phonology'. In order to identify the phonemes of Runyakitara, we shall essentially base our analysis on a 'functional/distributional' framework. In the Prague school sense of the word (Vachek, 2008), a sound is 'functional' if, in a given segment, it can help in differentiating one word from another. For instance, in Runyakitara, /k/ /k/ is a distinct phoneme from /g/ /g/ because by replacing /k/ /k/ with /g/ /g/ in a given segment, the meaning can change; e. g., kukanya (to increase) and kuganya (to be miserable). In the same manner, /t/ /t/ is said to be a distinct phoneme from /d/ /d/, for example: Such examples as obuta and kukanya are said to constitute \"minimal pairs\". The notion of minimal pairs, as explained by Ndoleriire (1980), is very useful in phonology for determining the distinctive features of sounds; that is, their phonemic status. Another important yardstick in determining whether a sound is a phoneme or not is to examine its distribution. By distribution, we mean the physical environment of the sound; what appears on its left and right. This often determines the physical representation of the sound itself. For instance, in a good number of Bantu languages, the sound [r] is pronounced as [d] when it is preceded by a nasal such as [n]. Thus, in Runyoro-Rutooro, oku-rora (to see) becomes n n-dora (I see). The [d] is brought about by the preceding nasal [n]. In this case, we say that [r] and [n] in the environment of ku-rora/n-dora, are not two distinct phonemes, but variants of one phoneme. Their physical representation is determined by specific environments; that is, the presence or absence of the nasal [n].", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Scope of the Study", "completion": "Here, we are going to analyse some aspects of the Runyakitara phonetics and phonology especially from the segmental point of view. This means that our study will not be comprehensive since Runyakitara is made up of numerous dialects and sub-dialects, not to talk of 'idiolects' or individual varieties. A comprehensive study would therefore attempt to account for the sub-systems attestable in the different dialects. This will not be the case; we shall limit ourselves to the most frequent pronunciations among the speakers of Runyoro, Rutooro, Runyankore and Rukiga. This means that, besides other Runyakitara dialects such as Ruhororo, Rutagwenda, Runyaruguru, Rusongora, Rutuku, Rugangaizi and Lubwisi, even the major dialects will not be thoroughly analysed since only the most common pronunciations will be dealt with. Since we are mainly dealing with segmental phonetics and phonology, that is, the study of the sounds that appear at the level of the basic sound itself, such as \\grave{o}-m u ́-n-t u ́ (Rn/Rt) (Rn/Rt) (a person) without putting into consideration such other aspects as the pitch of each sound, e.g., o-m-u-n-t- uˉ u ˉ ; or the stress; that is, the place in a word or in a segment where muscular energy is placed; e.g. o'muntu, most energy here is placed on the syllable -muwhen pronouncing the word. We will also neither deal with the syllable structure (minimal combinations of consonants and vowels) nor vowel harmony (influence of sounds on each other). Most of these aspects are usually called 'supra-segmental' features. For Bantu languages, one of the most important supra-segmental features is the 'tone'; that is, a pitch in a word that can bring about a change in meaning (Taylor, 1959). For example, in Runyankore-Rukiga: This important feature has not been dealt with in this study; however, we shall say a few words about tone.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Tone in Runyakitara", "completion": "From the research conducted, tone, which Fromkin and his colleagues (2003) describe as the vocal sound with reference to its pitch, quality, and strength, is clearly attested in Runyankore-Rukiga. It is used in providing meaning of words whose spelling is the same but vary in pronunciation. That variation is only explained by the existence of tones. Examples include: However, tone seems to be lacking in Rutooro and very few cases remain in Runyoro. It is rather surprising that Runyoro-Rutooro is in that situation. This is because most of the East African Bantu languages surrounding Runyoro-Rutooro and intimately related to it have tone. It would appear, however, that Runyoro-Rutooro must have been fully tonal at a given moment and that the process of tone levelling must have occurred over time. Moreover, although in Rutooro no lexical items are attested that can be distinguished by tone alone, some remnants of tonal distinction do exist at sentence level, indicating the presence of grammatical tone. Compare, for instance, the following sentences: One can also quote a children's play word or pun where ambiguity is supposed to bring about different meanings. When one studies the tone patterns carefully, however, the ambiguity is removed.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Taata obu aba naagaba enyama naanyampa", "completion": "Taata obu a-ba ni-a-gaba e-nyama ni-a-nyampa 2. Taata obu aba naagaba enyama naanye ampa Taata obu aba ni-a-gaba e-nyama naanye a-mpa 3. Omukazi acumbire O-mu-kazi a-cumb-ire 4. Omukazi acumbire Father, when he is giving meat, he passes wind. When father is giving meat, he passes wind. Father, when he is giving meat, me also he gives. When father is giving meat, he gives me also. The woman who has cooked... The woman has cooked. In Runyankore-Rukiga, grammatical tone is even more pronounced as shown in the examples below: 5. Naakumanya Examples: Ni (aa-ku-many-a 6. Naakumanya), Ni (a-ku-many-a 7. Naakishoma), Ni (a-ki-shom-a 8. Naakishoma).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: He is reading it", "completion": "We note that in some Runyankore-Rukiga varieties we can have sentences like: 9. Twamushangayo Twamushangayo 10. Naazayo", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: I have gone there", "completion": "He is going there; He will go there In the first set of Runyoro-Rutooro examples, the ambiguity between the two clauses is removed by the presence of contrastive tone. The examples above show that the grammatical intonation here helps to indicate the distinction between different types of clauses. Apart from such examples, cases of typical lexical and grammatical tones do not seem to exist in Runyoro-Rutooro. This does not mean, however, that the speakers of Runyoro-Rutooro do not have lexical and grammatical tones at all. A few examples of this kind of tone seem to have been found in Runyoro, although such pronunciation is questionable: The above examples, except the first pair (omunyoro) were cited by Shigeki Kaji (2015) and he confirms that such tonal contrasts do not exist in Rutooro at lexical level. This author had already talked about the absence of lexical tone in Rutooro in an earlier publication (Kaji, 2017). Tucker (1964) is also of the opinion that there are no tones attested in RunyoroRutooro. Things are, however, different in Runyankore-Rukiga. Sentences 5 to 10 above are clear examples of grammatical tone in Runyankore-Rukiga. Although tones are fully attested both at lexical and grammatical level in Runyankore-Rukiga, it appears that there has been a process of tone levelling among the younger generations of the speakers of Runyankore-Rukiga. Examples: Runyankore (Rukiga has two basic tones, the high tone marked ().", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Verbs", "completion": "Due to the tone levelling phenomenon, all the above could be pronounced with low tone by some speakers.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Non-Verbs", "completion": "The above examples can be summarised as follows: (a) Verbs that are infinitive usually have only two tone classes: one characterised by low tone only, the other characterised by the presence of a high tone. (b) Nouns are also in two classes: one with low tone only, and the other by the presence of high tone appearing in different patterns with low tone.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Methodological Approach", "completion": "We shall attempt to account for the major similarities and differences at phonetic and phonological levels among the major dialects of Runyakitara. In order to do this, one has of necessity to adopt a comparative approach. The different dialects will therefore be examined both individually and collectively in order to discern what unites them or separates them. The ultimate aim will be to show that despite the differences, these dialects have a common underlying system that, most likely, accounts for their mutual intelligibility. Such conclusions would, however, be partial in character since in this part we are dealing only with the phonological aspect of the language.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Sounds of Runyakitara", "completion": "In order to identify the distinctive sounds of a language, it is important to make an inventory of as many sounds as may exist in a language. From this pool of sounds, one can determine those that are more pertinent than others. As indicated earlier, we shall limit ourselves to the most common sounds produced by the speakers of Runyoro, Rutooro, Runyankore and Rukiga. This is not to do justice to a language characterized by numerous dialects; but because of various limitations, we shall limit ourselves to this. The charts below contain the most common Runyakitara sounds in the four major dialects.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Runyakitara Consonant Charts", "completion": "Chart 1: Rn Chart 2: Rt Chart 3: Ry Chart 4: Rk From the four charts above, Runyankore has the highest number of consonantal sounds (26) followed by Rutooro (25), Runyoro (24) and Rukiga has the lowest number (23). We shall see, however, later, that the slightly higher number of sounds in Runyankore than in the other dialects is essentially due to the fact that in Ankore, there are two distinct social groups, the Bahima and the Bairu, with each group having some special characteristics in pronunciation. This situation does not arise among the speakers of the other three dialects. We note that sounds that are not common to all dialects are: We note here that most of the exceptions are found in Runyankore. But here, again, it is because of the two varieties of Runyankore. In fact, the sounds ts,kg ts,k g , and gg g g all belong to the Bahima. This would mean, then, that the non-Bahima are quite close to the Rukiga speakers in pronouncing their consonants. From the charts, we also note that the Rukiga speakers have the least number of exceptions in their consonants; that is, all their consonants are shared with at least one other dialect. Following is a list of examples to illustrate the utilisation of the above sounds: If one looks closely at the examples given above, one will notice that, out of the 29 sounds illustrated, it has been possible to give identical examples in Runyoro-Rutooro and Runyankore-Rukiga for 17 sounds. For a further eight sounds, the examples showed some differences. Finally, for four sounds, namely; ky, gy,3 k y , g y ,3, and ts, examples could only be found in Runyankore-Rukiga. Of these last four, only 3 appears in Runyankore-Rukiga as a whole whereas the other three are somewhat attested in Ruhima. Tentatively, therefore, one can say that fairly similar examples can be found in the utilisation of about three quarters of the sounds. We need, however, to examine these sounds in more detail to find out how and where they differ or are similar in their utilisation in the different dialects. p p and h h These two sounds, which are far removed from each other from the articulatory point of view, are otherwise quite close in Runyakitara. This could be due to the fact that in some languages (like English), p p is often aspirated as ph p h", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: . Some Runyankore speakers still tend to aspirate the", "completion": "p p such as in [ phaasi p h aasi ] (flat iron) and [okup h h akuka] (to do something hurriedly). It must be mentioned, however, that p p as a sound on its own is rather rare, both in Runyoro-Rutooro and Runyankore-Rukiga. It is mostly in loan words - such as Paapa (Pope); paasi (flat iron); pakiti (packet); paipu (pipe); kupakira (to pack); kupima (to measure); kupangisa (to hire); etc. We also have a few words of onomatopoeic nature, such as: Ipapa (wing); kupapamuka (to move excitedly); kupaapaara (move aimlessly everywhere); kupasuka (break suddenly); kupakuka (walk quickly); et cetera.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The sound", "completion": "h h, on the other hand, occurs very frequently both in Runyoro-Rutooro and Runyankore-Rukiga. Common examples include: kuha (to give); kuhaata (to peel); kuhaba (to lose one's way); kuhaga (to inflate or to get filled up); kuhama (to take root); kuhamba (to seize, to rape); kuheeka (to carry on one's back); kuhika (to arrive or to reach); kuhoma (to plaster); kuhunda (to decorate); et cetera. It should be pointed out, however, that each time h h is preceded by the bilabial nasal m m, it is pronounced p p. Examples of this type abound: b b and β β β β is a very frequent sound in Runyakitara but b b is not. As a matter of fact, b b usually occurs when preceded by the nasal m m, in loan-words or in onomatopoeic words. Elsewhere, the common pronunciation applies. Examples are: (a) b b preceded by m m Compare: (b) Loan words (especially for Rn/Rt Rn/Rt ) Note however, that in Runyoro-Rutooro, b b can be heard in a sentence even though this is not compulsory, for example: Baitu nookora ki? But what are you doing? Byabali araha? Where is Byabali? The sound v v, on the other hand, is not frequent in Runyakitara. It is mostly found in loan or foreign words, especially in Runyoro-Rutooro. Examples include: Examples: Runyankore (Rukiga also has such words as the following:).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The", "completion": "ts ts sound, on the other hand, is not widely used in Runyakitara. It is mainly used by the pastoral Bahima among the Runyankore speakers, with a few other Banyankore using it. It is also used by Kinyarwanda speakers outside Runyakitara area. Elsewhere in Runyakitara area, the ts ts sound is replaced either by s s or ky ky or hy hy. Examples include:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Stylistic pronunciation of", "completion": "ts ts in Rutooro could be heard particularly among the youth in words such as: I,f,Y I,f,Y, and rr rr These sounds are very frequent in Runyakitara particularly [f]. This latter is the sound most heard in Runyankore-Rukiga, whereas where l l is most common among Runyoro-Rutooro speakers who, at the same time, use [r] [r] even more frequently. rr rr, on the other hand, or the rolled r r, is most common among Rutooro speakers, although it is heard under different variations throughout the area under study, especially in Ankore.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: If we start by examining the sound", "completion": "r r, it will be noted that throughout the Runyakitara area, it is usually pronounced flapped /f/, such that the following will be pronounced thus: Note that some Runyakitara speakers, especially those speaking Runyoro, sometimes pronounce f f, as a fricative sound and not flapped f. Examples are:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: As regards the sound", "completion": "[l] [l], it can be said that this is practically non-existent among Runyankore speakers. Among the Rukiga speakers, the lateral [l] [l] is used as in RunyoroRutooro although many Bakiga believe they do not have it simply because it is not in the Runyankore-Rukiga orthography. As mentioned earlier, it is most frequent in RunyoroRutooro, where it varies with r r in determined environments (in the same manner as in Rukiga). In this respect, l l is attested when it is preceded by a,o a,o, or u u and followed by i i or e e. In all, the other environments, the sound expected is usually r r. This rule remains valid whether there is a a morphological or word boundary or not. Let us examine the following examples.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Examples with", "completion": "I I", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Examples with", "completion": "f f It is clear from these examples that, in Runyoro-Rutooro and Rukiga, f f and l l appear in complementary distribution; that is, the sounds appearing before and after l l are different from those appearing before and after f f. This can be illustrated as follows: In all the other environments, which are the majority of the cases, the production will be f f, as in i….i i….i, like omubiri (body), pronounced [omubifi] or e….e e….e, like ekikere (Rn/Rt) (Rn/Rt) (frog), pronounced [ekikefe] and many other possible environments. Note, however, that l l and f f appearing at word initial, have different conditions of appearance; for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: As far as the rolled", "completion": "r r or rr Examples: rr (also called a trill - is concerned, as mentioned earlier, it is most widely used among the Rutooro speakers but can also be found in other cases. In Rutooro, the sound).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The examples above show that there are at least three ways in Runyoro in which the", "completion": "rr rr in Rutooro is translated. The most common pronunciation seems to be that of Runyoro 1. Runyoro 2 seems to be more common among those who had some formal training in Runyoro-Rutooro because that was the standard pronunciation as reflected in the standard orthography. The speakers of Runyoro 3 are also many and seem to have some Luganda influence in their pronunciation. In Runyankore-Rukiga, at least in the orthography, the sound does not exist. It is always written as r r such that the equivalent of the Rutooro omurro (fire) would be omuriro. In real pronunciation, however, different sounds can be heard as shown below: In the examples given above, it should be noted that in Runyankore 1, the pronunciation of r r is almost rolled as in Rutooro but then there is a slight vowel that separates the rolling of r r (or doubling in orthography). In Runyankore 2, the r r is clearly rolled but the difference between this pronunciation and that of Rutooro is that the vowel preceding the rolled r r is lengthened in Rutooro. Note also that among the Rutooro speakers, especially the younger generation, there is a tendency to pronounce the rolled r r as a fricative.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The fricative", "completion": "r r or [r] [r] is heard in Runyoro and Rutooro but in different conditions. Among some Banyoro, the flapped r r or [f] is often pronounced as [r] [r], like in omunyoro [omunoro] rather than [omunofo]; that is, as [r] [r]. On the other hand, in Rutooro, r r is heard especially among the young generations to replace the rolled r r or rr rr such that instead of [omuurro] (fire), one sometimes hears [omuиr]. It would appear that, as far as the fvfv fvfv structure is concerned, the rolled r r in Rutooro and Runyankore and the flapped f in Runyoro have reached the highest stage of simplification from a historical point of view. One can postulate that the older pronunciation of the rolled r r was of the type {f∼f∨fv} {f∼f∨fv} but has undergone change to {fvfv} {fvfv}. The different stages are exemplified below: Table 1: Transformation of Languages", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Remarks", "completion": "The word okulira/okurira, \"to cry\",\" can be written exceptionally with a short or long vowel; i.e., okurra or okuurra or okura. The older generation in Rutooro tends to use okuurra rather than okurra, thus respecting the rule of vowel lengthening before rr .", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The younger generation tends to shorten the", "completion": "rr rr both in okurra and in okura (one hardly hears okuura). After all, in this other case, there is no rolled r r as such and therefore the lengthening of the vowel before rr rr need not necessarily apply although it does apply in the other cases as shown in the examples of the fifth stage. 2. It has been pointed out that Runyakitara speakers, especially from Ibanda area, also sometimes use a fricative r[r] r[r] rather than the rolled [i]. This would mean that after the fourth stage [omurro], in Runyankore, there would be a fifth stage again in Runyankore [omuro] and the Rutooro fifth stage [omuиio] would become the sixth stage, while the Runyoro sixth stage [omuиio] would become the seventh. It has, however, been noted that the pronunciation by the people of Ibanda [omu{o],] who are Rutagwenda speakers, is influenced by Rutooro and by Runyankore. In this particular case, Rutooro seems to have had the upper hand. 3. Standard Runyoro-Rutooro adopted the spelling of omurro (Rutooro) rather than omuиro (Runyoro) or omuliro (Runyoro). Among other things, the considerations here might have been the following: (a) The Runyoro pronunciation of omuuro can bring confusion with other words with different meanings (homonyms). Compare: Rt Rn It is clear that the words in columns 1 and 3 in Runyoro are homonymous. (b) The other reason why the Rutooro omurro was preferred to the Runyoro omuliro or omuuro is that the first version omuliro seems to have some Luganda influence, a language not included in the Runyakitara group.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Before leaving the study of the sounds", "completion": "l,f,rr l,f,rr and r r, it should be noted that the above sounds are pronounced as d d when preceded by the alveolar nasal n n. Examples include:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Note that in the last example with", "completion": "rr rr, only the first r r becomes d d while the second r r remains r r. This is an exceptional case in Runyakitara where the syllable structure of the type VCVCV or CVNCV or CVCW/YV etc. now also includes the structure: CVndrC as in nindra above.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: J and 3", "completion": "These two sounds are very frequent in Runyankore-Rukiga but of very limited use in Runyoro-Rutooro. It should be noted first that the sound transcribed as f f is usually written a sh in Runyankore-Rukiga orthography while 3 is written as j j. To begin with, the distribution of f f is very limited in Runyoro-Rutooro although heard among older generations and 3 is non-existent there. As for J J, the following examples are for Runyoro-Rutooro.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The original pronunciation seems to have been", "completion": "h h, the form used in spellings. This can be confirmed by the verb kuhya (to burn) in the following usages: In the two examples above, h h can be replaced by f f or s s by some speakers. However, if we take the form: tu-hi-ire we are burnt The only sound acceptable is h h and not f f or s s. The sounds f f and s s, therefore, only appear when h h is followed by the palatal continuant y y. Otherwise, h h is maintained.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The pronunciation of", "completion": "hy hy in Runyoro-Rutooro is more complex than is shown in the chart above. It seems most Banyoro pronounce an hy hy, which is close to a velar fricative +y +y, something like: omuXyo (the sound often heard among some Basoga speakers, in Lumasaba or in Luluya). Others do pronounce: omuhyo; while others pronounce: omuhyo with the h h totally dropped; omufyo could also be heard among some. In Rutooro, the order seems to be as follows: omuhyo omufyo omusyo omuyo omuhya. As pointed out earlier, Banyoro and Batooro of the older generations (and some younger ones) also use / generally in the same conditions as the Banyankore and the Bakiga although the Runyoro-Rutooro / (sh) tends to be a bit softer than the Runyankore-Rukiga one. Examples include: w w and y y w w and y y may also play the role of full consonants in the CVCV syllable structure such as: From the syllabic point of view, w w here is used fully as a consonant followed by a vowel, thus respecting the usual Bantu structure of CVCV. However, such examples with w w are fairly rare in Runyakitara. Luganda has much more of such a structure, where usually in Runyakitara w w is replaced by h h. Below are some examples. On the other hand, y y falls in well with the usual structure of CVCV as shown in the following examples: Apart from the cases examined above, the sounds f f and 3 are to be found in abundance in Runyankore-Rukiga. Below is a list of some of the many words in which these sounds can be found:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: It should be noted that while the usual equivalent pronunciation of", "completion": "f f in RunyoroRutooro is s s, that of 3 is j j as shown in the following examples: As mentioned in the chapter on orthography, the letters ' zh zh ' would have better represented the sound 3 in Runyankore-Rukiga orthography than the present j j and would have corresponded to sh, which represents the unvoiced. In this case, Runyankore-Rukiga seems to have been influenced by the older Runyoro-Rutooro orthography, where the letter ' j j ' is more representative of the sound [j] [j]. c,j,ky c,j,ky and gy gy The palatal sounds c c and j j are frequent in Runyakitara. They are very distinct in RunyoroRutooro whereas, in Runyankore-Rukiga, they are often variations of the velars k k and g g. Here, we give examples of c c and j j used as distinct sounds: (a) (b) Ry/Rk Ry/Rk", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The utilisation of", "completion": "c c and j j in Runyoro-Rutooro is straight forward and does not need much explanation. c c and j j are used in all environments without exception. In RunyankoreRukiga, things are more complex. Whereas the first examples with c c are similar to those in Runyoro-Rutooro, the rest of the examples show marked differences. As a general rule, ' k k ' is pronounced as c c and ' g g ' as j j when they are followed by i i or y y. In the orthography, when ' k k ' or ' g g ' are followed by e e, they are usually written with ' y y ' as ' ky ky ' or ' gy gy ' to show palatalisation. Thus, kye and gye are opposed to other cases where e e following ' k k ' or ' g g ' does not bring about palatalisation. When it comes to k+i k+i or g+i g+i, however, the letter ' y y ' is omitted to show palatalisation. It is assumed that whenever i i occurs before ' k k ' or ' g g ', palatalization automatically occurs. In the case of kye and gye, there is need in the orthography to add or not to add the palatal y y. This is because in some instances where ' k k ' or ' g g ' is followed by e e, there is no palatalisation. This is usually when there is a morphological boundary between k k or g g and the next morpheme. Examples to illustrate the above include: In the examples above, ky ky and gy gy are usually not heard. In other cases, the pronunciation of palatalised k k and g g has some variations. The Rukiga speakers tend to pronounce them as full palatals; that is, omukyeeka (mat), is pronounced [omuceeka] and omugyenyi (visitor), is pronounced [omujeni]. Many Runyankore speakers, especially among the agricultural Banyankore or the non Bahima, also tend to pronounce in the same manner. The Bahima, on the other hand, have a tendency to pronounce a palatalised velar, which, phonetically should be transcribed as [kv] [k v ] and [gv] [g v ], that is, k k and g g, with a slight y y. In the above two examples, the Bahima would, therefore, pronounce [omuk'eeka] and [omug'eni]. This latter pronunciation by Bahima, however, seems to be disappearing.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The above comments on", "completion": "ky ky and gy gy can also be applied to the pronunciation of ki ki and gi gi, which are pronounced as full palatals by Rukiga speakers and many Runyankore speakers but as palatalised velars by a few Runyankore speakers. Note on w w and y y w w and y y are usually called, in phonetics, frictionless continuants or approximants. They are also called semi-vowels or semi-consonants. In their production, the articulatory organs (lips for w w, palate for y y ) neither come in real contact (as in the case of consonants) nor are they totally separated from each other (as in the case of vowels). w w and y y usually play the role of semi-consonants in such compounds as: Chart 5: Runyakitara Consonants Note that this chart emerges out of a combination of all sounds in Runyakitara as shown in Charts 1-5 above.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Vowels", "completion": "Runyakitara vowels are, as a whole, less complex than the consonants, at least from the articulatory point of view. There are, all in all, five vowels that have a distinctive feature of length, such that every short vowel can be lengthened with a change in the meaning of a word. The following chart illustrates the Runyakitara vowels: As a general rule, all the five vowels are fairly close in pronunciation to the cardinal vowels. Examples are: Runyakitara also has a few diphthongs, the most common being: ei,oi ei,oi and ai ai for Ry/Rk Ry/Rk, and oi oi and ai for Rn/Rt Rn/Rt. Diphthongs may or may not appear at word boundaries. Examples: In Runyankore-Rukiga and sometimes Runyoro, the diphthong ei ei is often used as a class prefix, where, in Rutooro, the prefix i i is used: As seen in chapter 8 , the diphthong written as ai‾ ai ​ is often pronounced as ei‾ ei ​ : In Rutooro, the diphthong ei ei seems to be restricted to the presence of the reflexible −e −e - in the verb:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The diphthong", "completion": "oi oi is frequent, particularly in Runyoro-Rutooro: Ry/Rk Runyoro-Rutooro also has the diphthong au in the word mau (\"my mother\" or \"mother\").", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Phonemes of Runyakitara", "completion": "Phonetics is the study of the nature of sounds in a language while phonology concentrates on those sounds in a language that are of special significance and that enable one to differentiate one word from another or an utterance from another. We shall now look at the phonemes of Runyakitara, or those sounds that one can call distinctive. In order to do this, we shall use the notion of minimal pairs as used by the Prague school to determine which sounds are phonemes and which ones are not. We shall proceed by grouping the sounds according to their place of articulation and then analyse the sounds in each group.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The bilabials to be analysed are", "completion": "p,b,β,m p,b,β,m and w.b w.b and β β are usually said to be variants of the same phoneme, as follows: i) Conditional Variants b b and β β are in complementary distribution, with b b occurring after a nasal and β β elsewhere, as shown in the following examples: In the above cases, b b and β β are conditional variants of the same phoneme, or allophones. ii) Free Variants b b and β β are free variants in the following areas: In loan words, one usually finds b b. One may also hear: In Runyoro-Rutooro particularly, there is also free variation between β β and b b when they appear at the beginning of a sentence, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: It is however argued that", "completion": "β/b β/b can be considered as distinct phonemes because there exists at least one minimal pair: This simple example is not really convincing because, in the first place, kaba (kabba) is not only a fairly rare word but it is also foreign. There is, however, also a similar word that is quite indigenous: Unless more examples are found, it might be safer to continue considering β β and b b as conditional or full variants. p/b/p/ p/b/p/ and /b/(orβ) /b/(orβ) are usually distinct phonemes as shown below: /m/ /m/ is also a distinct phoneme as in: (ku) βamba βamba to crucify (e) mamba type of fish (eki) βuga βuga town (eki) muga disabled person /w/ /w/ This sound has a problem as far as its phonemic status is concerned. It usually appears as a semi-consonant. When it appears as a consonant, it is usually at a morphological boundary where it seems to be a variant of a vowel, for example: Minimal pairs are almost non-existent except in such farfetched examples as: Provisionally, we may therefore conclude that, despite its limited distribution, w w is a phoneme in Runyakitara .", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: In spite of the limited frequency and distribution of", "completion": "v v as seen earlier, /f/ /f/ and /v/ /v/ are phonemes of the language. Minimal pairs include: (eki)feera idiot, halfwit (aka)veera plastic bag eviini (Rn/Rt) (Rn/Rt) wine ediini religion", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: This group has the largest number of sounds which include", "completion": "t,d,ts,n,l,f,rr,Y,s,z,∫ t,d,ts,n,l,f,rr,Y,s,z,∫ and 3 . To begin with, the dental t t and the alveolar t t are free variants of the same phoneme. It has already been said that the dental t t is the most common among the Runyakitara speakers while the alveolar t t is mostly restricted among the Runyoro speakers. The two are therefore regional variants. Otherwise, /t/ whether represented by the dental t t or the alveolar t t, is a distinct phoneme as exemplified by the following minimal pairs:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The examples above show that both", "completion": "/t/ /t/ and /d/ /d/ are distinct phonemes. On the other hand, as has been pointed out earlier, ts ts is not a distinct phoneme since it occurs in free variation with s s. It is therefore, a variant of s s. However, /s/ /s/ can be a distinct phoneme as attested in the following examples: /n/ is also a distinct phoneme: (oku)siga to sow (oku)niga to strangle (as above) We have already seen that l l and r r are conditional variants and in Runyoro-Rutooro, we indicated the environments in which the two occur. We can take /r/ /r/ as the basic phoneme (with the variant l l ). This can be illustrated by the following minimal pairs.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: As regards", "completion": "/rr/ /rr/, it can be considered as a distinct phoneme. Minimal pairs for /rr/ /rr/ include (particularly in Rutooro): /s/ and /z/ are also distinct phonemes. We have already seen that ts ts is a free variant of s s, but elsewhere /s/ can be attested as a phoneme.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The last two examples above show that", "completion": "/f/ /f/ is a distinct phoneme in RunyankoreRukiga. The next example shows that /3/ /3/ is also a distinct phoneme in Runyankore-Rukiga. We note, however, that in Runyoro-Rutooro, ∫ ∫ is a free variant of h h and s s as in omuhyo or omu§yo or omusyo (a knife). In Runyankore-Rukiga, minimal pairs where ∫ ∫ and 3 are attested to include:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Although it is agreed that", "completion": "s s and ∫ ∫ are distinct phonemes at least in Runyankore-Rukiga, there are sometimes tendencies to use s s instead of ∫ ∫ as free variants of the same phoneme among some of the native speakers as in the following examples:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The palatals and velars are", "completion": "c,j,ny,y,k,g,ky c,j,ny,y,k,g,k y and gy g y and we include here the glottal h./c/ h./c/ and /j/ /j/ are distinct phonemes in both Runyoro-Rutooro and Runyankore-Rukiga, but as we have already seen, they can also be conditional variants of k k and g g when the latter appear before i i and y y.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: As distinct phonemes", "completion": "/c/ /c/ and /j/ /j/ and n n can be found in the following minimal pairs. /n/ /n/ and /y/ /y/ are also phonemes in Runyakitara as in:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The velars", "completion": "/k/ /k/ and /g/ /g/ are distinct phonemes in Runyakitara but, as we have already seen, among some Runyankore speakers, the conditional variants ky k y and gy g y can be used. Examples of /k/ /k/ and /g/ /g/ as distinct phonemes can be seen in the following minimal pairs:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The last two examples show that", "completion": "/h/ /h/ is also a distinct phoneme.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Vowels", "completion": "The procedure for identifying the vowel phonemes is the same as for consonants. We have already indicated further up that length is a distinctive feature in Runyakitara vowels and have provided minimal pairs. A few examples below will suffice to show that the five basic vowels of Runyakitara are also phonemes. We should note, however, that the distinctive feature of length in vowels is often neutralised in the following environments: i) before nasal compounds, for example: In that position, vowels are always pronounced long and therefore length ceases to be a distinctive feature. ii) after w w and y y compounds; for example: iii) In Rutooro ( particularly before the rolled (rr), for example: obuterre [obuteerre] slippery ground okuturra [okutuurra] to transmit disease okuserra [okuseerra] to search okuburra [okußuurra] to open one's eyes In all the above examples, length cannot serve as a distinctive feature for vowels because it is predictable.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Summary of Consonantal and Vocalic Phonemes", "completion": "By taking into account the phonemic description made of the Runyakitara sounds, one can propose the following phonological systems for the two major dialects and for Runyakitara as a whole. Chart 6: Rn/Rt Chart 7: Ry/Rk Chart 8: Runyakitara The charts above reflect the various phonemes identified in each dialect. The different free and conditional variants are therefore not indicated here. The Runyoro-Rutooro dialect has one phoneme less than Runyankore-Rukiga because, while it has one phoneme, /rr/ /rr/, which Runyankore-Rukiga does not have, the latter has two phonemes, /J/ /J/ and /3/ /3/, which Runyoro-Rutooro does not have. The whole system is therefore made up of the total phonemes attested in the two sub-systems. As regards vowels, it is clear that Runyakitara has five long and five short vowels.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Conclusion", "completion": "In this chapter, we have attempted to show what Runyakitara stands for and why its various dialects are considered as mere variations of one homogenous language. After the introduction, we presented the different sounds of Runyakitara in the four sub-systems and indicated the various free and conditional variants attested. As much as possible, we used common examples for all the dialects. Once we had made a phonetic study of the sounds, we proceeded to expose the phonemes that are present in each sub-system, the main criterion being the determination of distinctive features that can be found through minimal pairs. This was not done in detail but enough examples were given to show that the sounds that were considered as phonemes were contrastive. We then proposed two phonological sub-systems and an overall system based on the totality of phonemes identified. It is hoped that a further study of these sounds will lay more emphasis on their acoustic nature, on the supra-segmental features, and on the phonological processes such as assimilation, deletion, fortition, lenition and insertion that may exist in this language.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: References", "completion": "Fromkin, V., Rodman, R., & Hyams, N. (2003). An introduction to language (7th Edn.). Boston: Thomson Wadsworth. Ndoleriire, O. (1992). Aspects of Runyakitara Segmental Phonology. Makerere Papers in Language and Linguistics, 1(2), 24-63. Kaji, S. (2007). A Rutooro vocabulary. Research Inst. for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. Kaji, S. (2015). A Rutooro vocabulary. Kyoto: Shoukadoh. Taylor, C. (1959). Runyankore-Rukiga-English and English-Runyankore-Rukiga Dictionary. Nairobi: The Eagle Press, East African Literature Bureau. Taylor, C. (1978). A teachers' handbook of Runyankore-Rukiga orthography. Kampala: Uganda Literature Bureau. Tucker, A. N. (1964). System of tone-making African languages. Bulletin of Oriental and African Studies, XXIII(3), 611. Vachek, J. (2008). Prague School of Linguistics. In Encyclopaedia of the linguistic sciences: Issues and theories.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Chapter 2", "completion": "MORPHOLOGY: GENERAL DESCRIPTION AND NOMINAL MORPHOLOGY IN RUNYAKITARA <br> Fridah Katushemererwe, Oswald Ndoleriire, & Shirley Byakutaaga", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Morphology", "completion": "The term 'morphology' has been generally used in science specifically in biology where it denotes the study of the forms of plants and animals. It was first used for linguistic purposes in 1859 by the German linguist August Schleicher (Salmon, 2000) to refer to the study of the form of words. In present-day linguistics, the term 'morphology' refers to the study of the internal structure of words and of the systematic form-meaning correspondences between words (Booij, 2012). Morphology is an essential subfield of linguistics. According to Hamawand (2011), morphology generally aims to describe the structures of words and patterns of word formation in a language. Specifically, it aims to: (i) pin down the principles for relating the form and meaning of morphological expressions, (ii) explain how the morphological units are integrated and the resulting formations interpreted, and (iii) show how morphological units are organized in the lexicon in terms of similarity and contrast. The study of morphology uncovers the lexical resources of language, helps speakers to acquire the skills of using them creatively and, consequently, express their thoughts and emotions with fluency.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Morphological Typology", "completion": "Languages of the world have been classified using various criteria, one of which is morphology; that is, based on their language structure. Linguistics has traditionally classified world languages based on their structure into four broad categories according to Spencer (1991): isolating, agglutinating, inflectional/fusion and polysynthetic languages. Isolating/analytic languages are languages with limited morphological processes except for compounding. Here, separate grammatical concepts tend to be conveyed by separate words and not by morphological processes. In other words, it is a language in which almost every word consists of a single morpheme. Languages such as Chinese, Vietnamese are regarded as isolating languages. Agglutinating languages are languages with many morpheme-based words and each morpheme corresponds to a single lexical meaning or grammatical function. It has been noted that most Bantu languages, including Runyakitara group, are agglutinative. Inflectional/fusion languages refer to languages where words change form because of all sorts of grammatical categories such as tense, mood, agreement, etc. Polysynthetic languages - language in which words tend to consist of several morphemes. Polysynthetic languages have a high morpheme to word ratio. Classifying languages in this manner has been criticized as inconsistent and useless. The inconsistency is such that no language has been found to exist in one category exclusively. For example, English can have isolating, inflectional and agglutinating features. Secondly, the classification is considered useless because there is nothing interesting that comes out as a result of classifying languages this way. This classification, however, is still referred to and forms a basis for understanding languages' structural behaviour. In addition, there is no better typology that has been suggested that challenges the existing one.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Morphological Typology and Runyakitara Morphology", "completion": "Runyakitara has isolating features where a word expresses meaning without being split further, for example, words such as eego (yes) ngaaha (no) and busha (nothing) in Runyankore-Rukiga exhibit features of isolating morphology. Agglutination is the main morphological type of Runyakitara. Words consist of many morphemes, each adding meaning or grammatical function to a word; for example, the Runyankore-Rukiga form tukundane agglutinates as follows:  2pp-love-vf-rec-subjunctive (Let us love one another) tu,a,n tu,a,n and e e have been added to the verb root kund, each adding a meaning or grammatical function to the main verb root. Runyakitara also has features of fusion or can also find itself in inflectional categories. Take an example of the noun, omuntu (person). Mu serves two functions: it is a class marker for the People Class and it marks number, which is singular. Therefore, omuntu inflects for both class and number. What is a morpheme? According to Bloomfield, the father of structural linguistics (Bloomfield, 1933, pp. 161-168), a morpheme can be decribed as a minimal meaningful element of a word. The word, muhe (give him/her) in Runyankore-Rukiga, has three morphemes: mu mu, the subject pronoun \"him/her\", and h h, the verb root of \"give\", and e e is a verb end marking subjunctive. The three units making up the word form mu−h−e mu−h−e are explained in detail: a) each unit is meaningful; b) the units cannot further be sub-divided, thus indicating that they are the smallest; c) each of these units contributes meaning or grammatical function to a word. One of the facts about morphemes is that they have a physical (phonological and phonetic) form and also a meaning or function within the grammatical system (Spencer, 1991). A physical form of a morpheme is a morph or a word segment that represents a morpheme in sound and writing. Writing, for example, the word okusindika (to push), is represented by four morphs: o-ku-sindik-a, each representing a morpheme. A common example is the English past tense spelled as '-ed'. It has various morphs: It is realised as [t] after the voiceless [p] of 'jump' (cf. 'jumped'), as [d] after the voiced [l] of 'repel' (cf. 'repelled'), and as [əd] after the voiceless [t] of 'root' or the voiced [d] of 'wed' (cf. 'rooted' and 'wedded'). The various morphs mentioned here represent one morpheme called past tense. The different realisations or alternative forms of a single morpheme are called allomorphs. Allomorphs in Runyakitara are well elaborated by a causative morpheme that is realised as es in ku-reeb-es-a, or make to see; is in ku-kwat-is-a, to (make to catch/touch); y y in ku-ham-y-a, to (make firm). The appearance of one morph over another, in this case, is determined by voicing and the place of articulation of the final consonant of the verb stem.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Identifying morphemes and morphs", "completion": "Morphemes are identified according to their nature/type:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Free morphemes", "completion": "A free morpheme is a linguistic unit that can stand on its own and serve as a morpheme and a word. A free morpheme is also called unbound morpheme because no other morphemes are attached. Examples: The above are free morphemes which act as words as well. In each one of the above words, it is difficult to discern more than a single meaning. Such words are said to be monomorphic words.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Bound morphemes", "completion": "Consider the following words from Runyoro-Rutooro and learn how morphemes can be identified: In the above words, one might find more than one morpheme, hence, meaning for example: o-mu-saija: o - represents the initial vowel, which is capable of assuming specific functions in a sentence; mu mu is the class prefix for humans as well as marking singular; saija is the root for man. In omulimi, the final - i i is to be considered as a different morph because it serves to nominalise the action of the verb kulima. The verb ku-lim-a changes into a noun o-mu-lim-i through a derivational process. We will meet derivation in the following sections. In okulindirra: We could also examine the following sentences: i) Titumumanyire. We don't know him. ii) Akatusangaho. He found us there. These can be broken down as follows: ti-tu-mu-many-ire a-ka-tu-sang-a-ho In (i), morphemes and morphs are: In the second example, the morphemes and morphs are: As can be seen from the above, bound morphemes do not have complete meanings but some \"segment\" of meanings. The mere fact that −a −a at the end of a verb can help in distinguishing azina, \"he sings,\" from azine, \"let him sing,\" shows that −a −a is a different morph from −e −e, the former expressing an indicative (or declarative) and the latter a subjunctive or an indirect order. In a language that is familiar, and more especially in a language that is unfamiliar, one proceeds by partial comparisons of word segments. Let us examine them in Runyoro-Rutooro: In examining the above word forms one can come to some conclusions. For instance, simply by working at the translations, one can suppose that -zin- or -zina seems to have the meaning of sing or to sing! This is because this segment is recurrent in all the examples and there is always sing in the translation. On the other hand, ku Examples: ku (means the infinitive to. In order to confirm this, one can look for examples from other verbs such as:).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Roots and Affixes", "completion": "Runyakitara, like other Bantu languages, is classified as an agglutinating language, where a word is capable of having one root with several affixes attached to it and assuming different functions. In the following words in Runyankore-Rukiga, roots and affixes are illustrated: In the above examples, we can obtain the following roots: 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 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. Bantu languages (including Runyakitara) are well known for making their sentences by agglutinating different affixes before and after a root as in (Runyoro-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 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.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Inflectional and Derivational Affixes in Runyakitara", "completion": "Affixes are characterised either as inflectional or derivational. a) Inflectional Affixes: They are those which refer to aspects of grammar such as person, gender, number, tense, aspect, mood and are often called grammatical categories. are all inflectional affixes expressing person ( a− a− ), tense ( −ka− −ka− ), person ( tu− tu− ) and mood ( −a −a ). In the word o-ku-gum-is-ir-iz-a, o- and -ku- are inflectional affixes expressing the infinitive. On the other hand, -is-, -ir-, -iz- are not inflectional affixes but verb extensions. −a −a could be said to be inflectional because it also participates in expressing the infinitive mood. b) Derivational Affixes: These may modify the meaning of a word but do not refer to the grammatical categories talked about above. They may or may not change the class of a word, e.g. from noun to verb or from adjective to noun, etc. When derivational affixes change the class of words, we have instances when a verb can become a noun as indicated below: Here, the suffix −i −i is a derivational affix, which changes a verb into a noun. Other examples could be: okwombeka to build From the verb okwombeka, we can derive the following nouns: The above examples demonstrate that we can derive different nouns from the verb okwombeka. The final vowel of the verb, which is the suffix −a −a, becomes −i −i when the derived noun is an agent or doer of action. The derived nouns are assigned Class 1 and 2; that is, noun classes for human. The final −a −a becomes −o −o when the derived noun is an instrument or a place, as shown by the Runyankore-Rukiga examples below: Instrument: okukondoora (to sweep): ekikondoozo (broom) (typically Rk) Place: okushima (to learn/study): e-i-shom-er-o (a school - a place where people receive education) okuriisa (to graze): e−i e−i-riis-iz-,-o (a grazing place) Derived nouns with semantic meaning of place or location are assigned Class 5 and 6 , while the instruments are typically placed in Classes 7 and 8 (see Noun Class on p.71). Nouns derived from verbs are termed deverbal nouns. A deverbal noun can take the final vowel as −a,i−,o,−e −a,i−,o,−e depending on the meaning to be encoded. The process of deriving nouns from verbs is called nominalisation.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Derived proper names", "completion": "A big percentage of family names among Banyankore-Bakiga are derived from verbs; and most of these names have a religious undertone. The process of deriving proper names is more complicated and involves pronominal forms. Take the example of the verb okukunda, to love. A number of proper names can be derived by adding or changing the pronominal forms: Rukundo (ru-kund-o) Love Kukundakwe (ku-kund-a-ku-e) His love Atukunda (a-tu-kund-a) He loves us (habitual) Naatukunda (ni-a-tu-kund-a) He loves us Tumukunde (tu-mu-kund-e) Let us love Him Nankunda (ni-a-n-kund-a) He loves me Examples: Ankunda (a-n-kund-a).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Morphemes and Allomorphs", "completion": "Allomorphs are to morphemes as allophones are to phonemes. An allomorph represents a certain manifestation of a morpheme in determined conditions. For instance, some Runyakitara verbs show certain modifications in their roots in specific circumstances, for example ( Rn/Rt Rn/Rt ): When the above verbs are followed by the perfective -ire or the near past -irege, the roots change as follows: And yet, 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 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. The most common allomorphs for the perfective are -ire and -ere. This means that -ire and -ere are different manifestations of the same morpheme (the perfect or perfective). Furthermore, these allomorphs appear in specific, well-determined conditions as in the following examples in Runyoro-Rutooro: See also the following examples: Generally speaking, the above examples bring out the following rules: In bisyllabic verb stems (1), -ere is found when the vowel preceding the last consonant is either o o or e e, as in the following: The verb stems here are: (See previous examples in (i)) In bisyllabic verb stems, -ire is found in all other conditions, i.e. when the vowel preceding the last consonant of the stem is i,a i,a, or u u e.g. (See previous examples in (ii)). In verb stems of more than two syllables, the tendency is always to have -ire as the perfective in the examples in (ii) above. 1 1 Other examples are: The following points should be noted: The allomorphs for the perfective are not only -ire and -ere, although these are the most common. Others are -ize, -eze and -ine, as will be shown in the study on the verb. The rule for -ire and -ere is not always respected, especially by Rutooro speakers. In such words as: -ire seems to be more acceptable in Tooro while the rule would make one expect -ere as most people in Bunyoro do. 1 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 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:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Nominal Morphology in Runyakitara", "completion": "Runyakitara, like other Bantu languages, has an intricate noun system. According to Demuth (2000), Noun Classes are grammatical elements rather than independent lexical items. Noun Classes are determined by the grammatical number (singular or plural) semantics (animate or inanimate) and arbitrary (Katamba, 2003; Eikenvald, 2006). In Runyakitara, we can add that where a class has no prefix to determine the grammatical number, the concord serves a basis for determining its class. Runyakitara nouns can be broken down into three major parts, namely: initial vowel, noun class prefix, and noun root. Examples are: o-mu-ntu (a person) o-mu-ti (a tree) a-ba-ana (children) e−n−te e−n−te (cow) e Examples: e (ki-tooke (bananas).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Initial Vowel", "completion": "Nouns in Runyakitara usually have an initial vowel. There are three main initial vowels, namely: a− as in a−ba−ntue− as in e−ki−tookeo− as in o−mu−ntu a− as in a−ba−ntu e− as in e−ki−tooke o− as in o−mu−ntu ​ There are certain rules that govern the occurrence of the initial vowel. i) If the Noun Class prefix has the vowel −a −a, e.g.: ba,ma ba,ma, the initial vowel will be a a. Thus: a a-ma-ta (milk) abakazi (women). ii) The initial vowel will be −e −e - if the noun class prefix has /−/ /−/ or /i/ /i/ e.g.: e Examples: e (ki-tooke, a banana bunch,).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyakitara Noun Classes", "completion": "The Noun Class system used in this analysis has borrowed a lot from Katamba (2003) and Taylor (1985). Katamba (2003) provides a detailed comparative analysis of different classification systems, singling out the Bleek-Meinhof system, and its revisions, as standard. This has provided important insights for the analysis of Runyakitara. To cater for the needs of Runyakitara, Taylor (1985) details a classification system of its nouns, describing 17 classes, but with few or limited sub-classes. Katushemererwe & Hanneforth (2010) devised a Noun Class system for Runyankore-Rukiga based on Katamba (2003) and Taylor (1985) classification systems. The system we describe below ( Ry/Rk Ry/Rk ) is an enhancement of the previous classification systems and has been devised for the specific needs of Runyakitara. Class 1 (People class): This class is marked by -mu- and is exclusively for human beings. In terms of number, −mu −mu - is a singular marker, examples: Examples: Morpho (phonological Rule 1: When).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Trees and Plants", "completion": "There are nouns in this class which will not change number, i.e. they remain in plural form and are marked by 4 a in the table e.g. e-mi-gyend-ere (the way of moving), e-mi-reeb-ere (way of seeing). Class 5 (RI/LI): This class is marked by -ri/li- prefix. Belonging to this class are hard, flat objects, some parts of human anatomy, natural objects, mass nouns, abstract nouns and names depicting time, weather or seasons. a) Parts of Human Anatomy b) Hard Objects 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 (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:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Hard Objects", "completion": "Singular Gloss a-ma-baare/a-ma-baale a-ma-cumu a-ma-baati stones spears iron sheets Class 6a consists of mass and abstract nouns that do not change to singular form: - Mass Nouns Abstract Nouns a-ma-ani strength a-ma-gezi/amagyezi a-ma-rara (Rn/Rt) (Rn/Rt) pride a-ma-iru intense desire; craving for a-ma-kuru news a-ma-hano miracles It should be noted that when used with borrowed words, sometimes -ri-/-ili- disappears in the singular but -ma- is maintained in the plural. This also happens in other classes we will meet in the sections to follow: Class 7 (KI): This is a class commonly known as the things/objects class and animals. It mainly consists of animate and inanimate but also abstract objects as exemplified below: A category of nouns in this class that will not change its number, that is, will have a singular class prefix and will not change to plural includes abstract nouns. Examples:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Feelings and other abstract nouns", "completion": "Class 8 (BI): A class marked by a class prefix -bi-, a plural form of -ki-. It includes nouns in Class 7, which change into plural plus nouns that do not change into singular. Examples are listed below: Nouns which belong to this class and do not change from plural to singular are exemplified below: Class 9/10 (N Class): This class could rightly be called the animal class as it covers most animal names. The n n - prefix usually represents both singular and plural. This class also covers nouns from other languages. Examples include: a) Animals b) Abstract nouns c) Nominalized verbs emphasizing the way an action is carried out These are usually abstract in nature as can be seen below: d) Someone doing something as a habit or a profession These nouns are usually derived from verbs as can be seen below: e) Names of cows and bananas Many names of bananas and cows (the female that have given birth) are found in this class as can be seen in the examples below from Runyoro-Rutooro:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: One notes that the cows' names do not take the initial vowel", "completion": "e Examples: e (. The reason is likely to be that these nouns are used as proper nouns for these cows and proper nouns normally do not bear the initial vowel in Runyakitara.).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: When", "completion": "n n precedes h,n h,n changes to m m and h h changes to p p. This eventually becomes a nasal compound e.g. e-n-hunu, changes to e-m-punu. Also, when n n precedes b b, it changes into m m, e.g. e-n-bwa changes to e-m-bwa. Class 11 (RU): This class is marked by -ru- in singular and covers several general things. The plural is class 10 marker -n-. Examples are: a) Insects b) Household Items c) Names of languages Note that there is normally no plural for a specific language. d) Names of bulls and he-goats These examples are from Runyoro-Rutooro: e) Augmentive or derogatory This normally describes someone or something unpleasant usually not of small size as in the examples below: The plural of the above nouns seems to be problematic, and one would seem to navigate between the prefixes ga- and n Examples: n (. For instance, for o-ru-naku, e-n-aku sounds acceptable but for o-ru-buzi, a-ga-buzi would seem better.).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Wa and Nya Noun Prefixes", "completion": "This is a special type of pre-prefixing in Runyakitara. Wa- is prefixed to animals and birds in class 6 . This is used mostly in folk tales for personification. When personification is used, the nouns are like those in the class 1&2 1&2, although the nouns maintain their original noun class prefixes; for example: For example, Wante aine ihembe. Mr. Cow has a horn. Nya- is used with the Class 1 and 2 especially when the speaker does not want to reveal the name of the person she is talking about, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Aspects of the Nominalisation Process", "completion": "There are cases when a Runyakitara verb functions like a noun involving some morphophonological transformation. This can be seen when a verb at the infinitive, that is, beginning with the prefix ku Examples: ku (, has its final vowel).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The nominalising vowel suffixes are usually", "completion": "i Examples: i (as in o-mu-koz-i \"a worker\", or -o as in o-mu-kor-o \"function\". This vowel can also be).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Morphology of the Pronoun in Runyakitara", "completion": "In traditional grammar, a pronoun is a word that takes the place of a noun. A pronoun can do all what a noun can do; for instance, it can be a subject, a direct object, an indirect object etc. Pronouns are used mainly to keep nouns from being repeated or when nouns are not clearly known. In Runyakitara, pronouns are categorized as follows:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Personal Pronouns", "completion": "In the grammatical sense, a personal pronoun is a pronoun that is associated primarily with a particular person. In Runyakitara, personal pronouns can further be sub-divided into: (i) Independent pronouns, and (ii) Dependent pronouns. a) Independent Personal Pronouns: The personal pronouns are usually used for emphasis and can stand independently. They may function both as subjects and objects in a sentence. They include: Examples, as subjects: Nyowe ndwaire I am sick Nibanywa naitwe They are drinking with us b) Dependent Personal Pronouns: These pronouns cannot stand independently as those in a) above. They are not meaningful in their own respect. They must be attached to a verb. Each noun class has its own pronouns. Here, we shall look at the pronouns for the class 1&2 1&2.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Example", "completion": "Note that for you (pl.) and they (pl.), the object pronoun is the same -ba-. It is from the context that we can tell who is being talked about. It should be noted that for the non-human third person, the noun takes pronoun according to the noun class. These pronouns are also dependent. Examples (Ry/Rk) gu-gw-ire haihi n'eishomero it fell near the school gu-gu-gw-er-e-ire it fell on it tu-ka-reets-ire we brought it ti-bu-ka-sheesh-ire it is not yet dawn", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Other types of pronouns in Runyakitara", "completion": "(1) Demonstrative pronouns: These pronouns point out someone or something. For instance, (Ry/Rk): a) Maama ampaire ekikopo eki my mother gave me this cup b) Ninkunda eki I like this eki in (a) above is a demonstrative adjective, while in (b) is a demonstrative pronoun. Demonstrative pronouns in Runyankore-Rukiga are indicated in the table below: The sentences below could illustrate the table above: i) Ziriya zaanywa, kwonka ezi tizaanywa. (Those have drunk, but these have not.) ii) Ago nigoosya, kwonka aga gahozire. (That is hot, but this one is cold.) iii) Ebi bite aho haza biri obireete. (Put these there, and bring those here.) It should be noted that where a class is followed by (pl) or \"plural', e.g. 2 (pl), the English translation should not be 'this' but 'those' or 'those here', 'those there' and 'those 'far' as the case may be. Ori and oriya tend to be used interchangeably among Banyankore-Bakiga with Banyankore tending to use 'ori' than 'oriya' to mean 'that far'. Class 14 (tu) can either be a plural (otukazi - tiny little women) or collective (otutaka - a tiny amount of soil). In the first case, 'these' or 'those' will be used while in the second case 'this' or 'that' will be used. What has been said in the previous paragraph also applies to the Runyoro-Rutooro examples below. In Runyoro-Rutooro the corresponding demonstrative pronouns would be the following: 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 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, hi hi and −ki −ki as in the following examples: oha? 'who', ki? \"what\" hi? \"who\" (Ry/Rk). The following sentences (Ry/Rk) will illustrate the above: 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 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:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Note that the initial vowel is part of the possessed and may be present or absent according", "completion": "to circumstances. Personal possessive pronouns include: In Runyakitara, possessive pronouns follow respective Noun Classes as in the table below:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Noun Class", "completion": "(4) Cardinal Pronouns: These are cardinal numbers that can serve in the place of nouns as stand-alone pronouns. In Runyakitara, counting is done as follows: 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. (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. 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 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, abu abu is a relative pronoun playing the role of object, while in the second sentence, abu abu is the same pronoun but playing the role of subject. In Runyakitara, the relative pronouns derived from the different noun classes are indicated below: 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 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.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Morphology of the Adjective", "completion": "An adjective is a word which qualifies a noun by describing its size, colour, shape etc. Although there is no universally adopted definition of an adjective, it is agreed that they are modifiers, qualifiers, and describers of nouns. Adjectives explain more about words (nouns and pronouns) by answering questions such as what kind, which one, and how many. In Bantu languages, adjectives have been labelled as 'true' adjectives, and adjectives which function in the place of other word categories especially pronouns. In this book, we have instead borrowed from Segerer (2008) the term primary adjectives as the appropriate term in relation to what we are referring to. A classical feature of the primary adjectives in Bantu languages is that they follow a noun they qualify (Segerer, 2008). A typical primary adjective in Runyakitara consists of three morphological elements. The first morpheme is the optional Initial Vowel, which, when available, has some syntactic function(s) to the noun/whole sentence. Next, is the nominal agreement prefix which is the same as the nominal class prefix of the noun. The third element is the adjective root, which contains the basic meaning of the adjective. This is exemplified as follows: From the above example, the adjective o-mu-rungi, which qualifies omwana has three segments as: o- initial vowel (IV) mu- class marker rungi-adjective root 'good' Some of the primary adjective roots in Runyakitara include: Note that these adjectives can be used to describe nouns from any noun class where applicable. The adjective concords for the above adjectives are the same as the noun class prefixes for instance: omushaija (man) muhango (big) abashaija bahango, (big men) omuserukare omudoma (the stupid soldier) An adjective can qualify (describe) two nouns belonging to the same noun class by using the plural prefix for that noun class. Examples are: Omuhyo gunu na guli mi-kooto (Rn/Rt) This knife and that one are big. Ekitabo eki na kiri ni bi-hango (Ry/Rk) This book and that one are big. However, if the nouns belong to different noun classes, then the bi-is used. For example: Enjoka n'ekikyere birwaine The snake and the frog fought. (N-class) (KI-class) (BI- prefix) Primary adjectives in Runyakitara can also stand independently and serve as nouns as follows:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Omurungi tabura kamogo Even the beautiful one may have a 'scar' Omukye yaija wenka The small one has come alone", "completion": "Omumafu akunda okurya The lazy one enjoys eating The primary adjectives will be opposed to secondary adjectives. A good number of linguists are not convinced that this category should be called adjectives. These are in effect pronouns but which can also be considered as adjectives when they appear with a noun. For purposes of convenience, we shall consider them as secondary adjectives. The following are considered as secondary adjectives in this book: i) Demonstrative adjectives ii) Interrogative adjectives iii) Possessive adjectives iv) Cardinal adjectives v) Ordinal adjectives vi) Indefinite adjectives.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Cardinal numbers as Adjectives in Runyakitara", "completion": "In most language descriptions, cardinal numbers are treated separately from adjectives. However, in other cases, as pointed out by Segerer (2008), some of the cardinal numerals show exactly the same morphological and syntactical features as the adjectives. In Runyakitara, Cardinal numerals describe the number of a noun as in the following cases: The Runyankore-Rukiga ombi'- ombi' meaning 'both' can also be used as an adjective of number. For example: abaana ba-ombi both children (children both) It is important to note that numerals can also be used independently, that is, on their own, and in this case, they serve as nouns as illustrated in the following example: Itaano yangye yaaza hi? Where is my five? Egi ni mukaaga This is six Igana ryangye rikuzire My herd/hundred is old", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Ordinal numbers as adjectives in Runyakitara", "completion": "Ordinal numbers which serve as adjectives show the order of the nouns being described. In Runyakitara, the ordinal adjective is introduced by the particle composed of an initial vowel, the subject pronoun of the noun in question and a possessive marker -a. Examples include: abantu abaamukaaga (people in the 6th 6 th position) Initial vowel Noun prefix Possessive a- ba- a- particle. abasaija abaikumi nababiri (Class 2) embuzi ezaamusanju (class 10) ekisembo ekyakabiri (class 7) Therefore, for any noun to be described as an ordinal number, it will have to be introduced by the possessive particle as described above.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Demonstratives as Adjectives in Runyakitara", "completion": "These are adjectives that point at the person or thing to separate it from the others. In Runyoro-Rutooro, there are three main positions described, namely: this near and touchable that near but visible that far, visible or invisible.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Examples", "completion": "Certain literature on Bantu languages indicates that such cases as exemplified above are demonstratives (Rugemalira, 2007). We also support the fact that they are demonstratives, but since what they demonstrate is the noun they succeed, we maintain that they are demonstrative adjectives in Runyakitara. In Runyankore-Rukiga, there are four positions that are described with demonstrative adjectives. These are: 'this here': near, 'that there': some visible distance, visible/previously referred to, and 'that': far away.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Possessives as adjectives in Runyakitara", "completion": "These are words that describe ownership of something. The ownership they describe is that of a noun, therefore, they are possessive adjectives. In classes 1 and 2 (people class) they are as follows:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: For class", "completion": "1&2 1&2, the possessive adjective takes the subject pronoun for the noun possessed. For example: ekitabu ki-ange my book etaara ya-itu our lantern/lamp Possession for the other noun classes is also marked in a similar manner. Examples are: omukira gw'ente The cow's tail otwino tw'embeba The rat's nice teeth obumanzi bw'enkoko The hen's bravery Note that the possessive marker is initially a a - (see paragraph 1 above) which is preceded by the subject pronoun of the noun that is possessed by somebody or something. The possessive marker contains the subject pronoun and the possessive marker. Example are: omukira gu-a-ente gua ente ⟶a⟶ ⟶a⟶ gu-ente ⟶ ⟶ gw'ente", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Indefinite pronouns as adjectives in Runyakitara", "completion": "These are the kind of adjectives that describe a noun without giving full information about it. They include the following:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Abantu abandi", "completion": "Other people 2. Omuntu ondi Another person 3. Ente endiijo Another cow 4. Boona ka baije Let all of them come 5. Ka baije bonka Let them come with nobody else 6. Abantu ni baingi omu nsi There are many people in the world 7. Buri omwe naashabwa kuha omushoro Everybody is asked to pay tax 8. Abagenyi baizirege bake", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Interrogatives as Adjectives in Runyakitara", "completion": "Interrogative adjectives are added to a noun about which more information is sought. They include: Examples are: Kintu ki? Omwegyesa oha? Which thing? Which teacher? Abakazi baingahi? How many women? Purezidenti wa Uganda n'oha? Who is the President of Uganda? Eiguru ririmu enyonyoozi zingahi? How many stars are in the sky?", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Conclusion", "completion": "This chapter has shed light on the general concepts pertaining to morphology. It went on to examine the noun and those other parts of speech that are usually associated with the noun, namely, the pronoun and the adjective. Runyakitara has an elaborate noun classification system worth noting, but a simple noun structure. A simple nominal morphology centres on the fact that the majority of the nouns in Runyakitara constitute only three morphemes: the pre-prefix, the prefix, and the root. A noun suffix occurs as a nominaliser from derivation processes. A pronoun, which stands in the place of a noun, too, has a simple structure but a detailed categorisation sysyem. A simple structure in a sense that it occurs as a single morpheme, either free or bound. Detailed categorisation relates to the fact that pronouns are either personal or impersonal. Personal pronouns are classified as independent and dependent. Each noun class in Runyakitara has its own dependent pronoun either functioning as a subject or object when in combination with verbs. The next chapter will essentially deal with the verb and those other parts of speech closely related to the verb.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: References", "completion": "Bloomfield, L. (1933). Language. New York: Holt, Rinehart & Winston. Booij, G. (2012). The grammar of words: An introduction to linguistic morphology. London: Oxford University Press. Demuth, K. (2000). Bantu noun class systems: Loan word and acquisition evidence of semantic productivity. In G. Senft, & S. C. Levinson (Eds.). Systems of nominal classification (Vol. 4) (pp. 270-292). Cambridge, UK: Cambridge University Press. Eikenvald, A. Y. (2006). Classifiers and noun classes: Semantics. In K. Brown (Ed.). encyclopedia of language and linguistics (Vol. 1) (pp. 463-471). Oxford, UK: Elsevier. Hamawand, Z. (2011). Morphology in English: Word formation in cognitive grammar. New York: Continuum International Publishing Group. Karwemera, F. (1994). Emicwe n'emigyenzo y'Abakiga. Kampala: Fountain Publishers Ltd. Katamba, F. (Ed.) (2003). Morphology: Critical concepts in linguistics. London, UK: Routledge. Katushemererwe, F. & Hanneforth, T. (2010). Finite state methods in morphological analysis of Runyakitara verbs. Nordic Journal of African Studies, 19(1), 1-22. Muranga, M. J. K. (1990). Pessimistic nomenclature in South West Uganda. Makerere Papers in Languages and Linguistics, 1, 64-87. Rubongoya, L. T. (1999). A modern Runyoro-Rutooro grammar. Cologne: Rudiger Koppe Verlag. Rugemalira, J. (2007). The structure of the Bantu noun phrase. SOAS Working Papers in Linguistics, 15, 135-148. Salmon, G. (2000). Generative morphology. London, UK: Oxford University Press. Segerer, G. (2008). Closed adjective classes and primary adjectives in African languages. Retrieved from: https://halshs.archives-ouvertes.fr/halshs-00255943. Spencer, A. (1991). Morphological theory: An introduction to word structure in generative grammar. Oxford, UK: Blackwell. Taylor, C. (1985). Croom descriptive drammars: Nkore-Kiga. London: Croom Helm.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Footnotes", "completion": "1 1 A stem can be simply defined as an extended root. In Runyakitara, when the verb final −a −a is added to the root as on -zin- \"sing\", it becomes a stem: zina. ↩", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Chapter 3", "completion": "VERBAL MORPHOLOGY: TENSE AND ASPECT IN RUNYAKITARA Gilbert Gumoshabe & Oswald Ndolerire", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Introduction", "completion": "This study will analyse tense and aspect as they relate to the Runyakitara language. In this particular study, the concept of tense and aspect as they relate to Runyakitara (Runyoro-Rutooro and Runyankore-Rukiga) will have the following meaning: Tense: the action of the verb seen at a given moment in time. Aspect: the internal nature of an action, i.e. the action seen at its beginning, at its end, as on-going, as completed, etc. In other words, the way the action is perceived. Guillaume (1970) defines aspect as the time of a process seen from its internal developments. Aspect as a concept could also refer to the inherent nature of an action within the verb as a lexeme. For instance, the action in the Runyakitara verb kuzina (to dance) is perceived by its own nature as having a certain duration. On the other hand, in the Runyakitara verb kunaga (to drop) one does not see this inherent duration in the action. Furthermore, in both tense and aspect, adverbs or adverbial phrases can be used to express different tenses (moments in time) or aspects (the way the action is perceived). For instance, in the Runyakitara sentence akaija ijo (he came yesterday or the day before yesterday) the moment in time is not only expressed by the tense marker ka ka but also by the adverb ijo (yesterday or the day before yesterday). In the same way, in the sentence nitubaza mpora (we are talking slowly) the way the action is perceived can be seen in the tense/aspect marker ni, the verb lexeme baza (talk), since talking always takes time, as well as the adverb mpora (slowly). In the present study, it is important to point out that tense and aspect will be analysed as they are expressed through their markers or morphemes, for example: ni - present, progressive, ka Examples: ka (far past, et cetera.).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Theoretical Approaches", "completion": "This study does not pretend to propound any new theory for the analysis of tense and aspect in Runyakitara. The main thrust will be the identification of morphemes or markers that can be said to express tense, aspect of both. Those morphemes normally appear in three contexts, namely: In a simple verb form, for example: ni-tu-zin-a we are dancing Where ni Examples: ni (present progressive), tu (1st person plural, subject), zin (verb 'dance').", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Verb in Runyakitara", "completion": "The simplest form of the Runyakitara verb is in the imperative, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: One notes that the simplest verb form is made up of the verb root and the verb final", "completion": "−a −a. The next form in simplicity is the infinitive, for example: A very complex verb form in Runyakitara could be something of the type below in Runyoro-Rutooro version: ti-tu-ka-ba-teer-a-ho-ga We have never beaten them at all 2 2 Where: A very complex and compound verb form could be: tu-ka-ba tu-ta-ka-ba-teer-a-ho-ga We had never beaten them at all Where everything remains the same as in the previous example except that the action is put in the past by the presence of the far past tense −ka −ka - and the auxiliary −ba −ba (to be). Furthermore, the negation marker shifts from first to second position and instead of ti Examples: ti (it is transformed into the allomorph -ta-.).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Markers in the Simple Verb Forms", "completion": "The tense/aspect markers in simple verb forms are sometimes the same and sometimes different in Runyoro-Rutooro and in Runyankore-Rukiga. A few of them are specific to Rukiga on the one hand and to Runyoro on the other.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Tense Markers in Ry-Rk", "completion": " Examples: ka (far past).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Examples in Ry-Rk", "completion": "tu−ka−mu−siim−a tu−ka−mu−siim−a We thanked him we fear him verb final past thank tu−rya−mu−reeb−a tu−rya−mu−reeb−a We shall see him we far him verb final future see (in the distant future) The following should be noted: Examples: Runyoro (Rutooro has four pure tenses while Runyankore-Rukiga has two.).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyoro-Rutooro", "completion": "Runyakitara Language Studies: A Guide for Advanced Learners and Teachers of Runyakitara ∅ ∅ - present, habitual", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyankore-Rukiga", "completion": "Examples in Runyoro-Rutooro  progressive 'We are going to read/we are going to school' a - genz - ire ku - som - a he V perf. inf V final 'He has gone to read/to school' Examples in Runyankore-Rukiga ni - tu - gyend - a ku - shom - a present we V. final inf. V final progressive We are going to read/to school. We often/usually go to school. ba - aa - ri - a they perfect verb final ba iz ire they V recent past o - bu - ro They have eaten millet. iv cl millet nyomwebazyo They came yesterday. yesterday One notes here that the perfect -ire in Runyoro-Rutooro corresponds to the recent past - ire in Runyankore-Rukiga. However, - ire is not only a tense in Runyankore-Rukiga. Just as in RunyoroRutooro, it can express what we may call the 'stative aspect' i.e. being in a certain state, for example: As we shall see in compound verb forms, -ire has the capacity to combine with itself, one form expressing tense and the other aspect, for example: Runyoro-Rutooro 'He had come' (no too long ago, some minutes ago). Runyankore-Rukiga 'He had come yesterday'. Special mention should be made here of the aspect/tense maker −a−∼−aa −a−∼−aa-. It has several functions as indicated below: As an immediate past in Runyoro-Rutooro: a−ba−ojoba−a−hik−a a−ba−ojoba−a−hik−a iv cl boys pron imm. arrive of subj past", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: As perfect or perfective in Runyankore-Rukiga", "completion": "a−ba− a−ba− shaija ba−a−ij−a ba−a−ij−a iv cl man pron perf come vf subj As something on the verge of happening, something imminent, in both Runyoro-Rutooro and Runyankore-Rukiga The tree is going to hit you/is on the verge of hitting you! (So, be careful!) 4. As a past narrative in both Runyoro-Rutooro and Runyankore-Rukiga. This will be explained further at the end of this chapter. Tense/Aspect markers specific to Runyoro and Rukiga", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyoro", "completion": "−ku− −ku− present, progressive", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Rukiga", "completion": "−ra− −ra− present, progressive Whereas in Runyankore and in Rutooro, almost everybody uses ni Examples: ni (as the present progressive, for example: ni -mu - kor - a - ki What are you doing? present you V final what progressive).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Habitual in Runyakitara", "completion": "For most speakers in Runyoro-Rutooro, the habitual is expressed by the ∅ ∅ morpheme, as in the following examples:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Ruhanga", "completion": "a−∅ a−∅-gonz - a aba-ntu be God loves his people. God he love cl people his a Examples: a (ba - ana ba -).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Aspects and Tenses in Compound Verb Forms", "completion": "As alluded to earlier, it is the capacity of tense and aspect morphemes to combine in compound verb forms that we have used to determine what qualifies to be a tense, an aspect, or both. A typical compound verb form in Runyakitara is presented as follows: subj. pron. + ts + ba subj. pron. + asp. + mv + vf As in the following examples in Runyoro-Rutooro. In Runyankore-Rukiga, one could have:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Combination of Tenses and Aspects", "completion": "In Runyakitara compound verb forms, the following phenomena occur: Tenses always combine with aspects, the tense appearing with the auxiliary verb while the aspect appears with the main verb (Ndoleriire, 1980). Tenses can never combine with tenses; for example, the far past -ka- appearing both with the main verb and in the auxiliary verb. An aspect morpheme can combine with another aspect morpheme, since generally speaking, all aspect morphemes also express some tense. For example, in Runyankore-Rukiga -ire expresses both the recent past and the stative. In Rutooro and Runyankore, ni Examples: ni (expresses both the present and the progressive.).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyankore-Rukiga", "completion": "ba - ba- ire ba - aa -mar- a pron. aux. recent pron. perf. mv vf subj. be. past subj finish \"They had finished (in the recent past). If I only said: ba - a - mar - a It should mean: \"They have finished\". (As I speak) 3) -irege + ni- Runyoro-Rutooro mu - ba - irege ni - mu - kor - a pron. aux. near past pres. pron. mv vf subj. prog. subj. work you \"You were working\" (in the near past). 4) - ire + - ire", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyankore-Rukiga", "completion": "a−ba−irea−rwa−ire a−ba−irea−rwa−ire pron. aux. recent pron. mv st (stative) subj. past subj. to be S/he sick 'S/he was sick'. If we remove the first ire appearing with the auxiliary −ba −ba and remain with a a rwa-ire, the meaning would be: S/he is sick. 5) −li+−a− −li+−a− Runyoro-Rutooro mu-li-ba mu -a- hik- a-yo pron. far aux. pron. immed. mv vf loc. subj. fut. be subj. perf. reach there you (pl.) you (pl.) You will have just reached there (any time after 24 hours) In summary, the following combinations are possible in Runyakitara Runyoro-Rutooro the star indicates that it is difficult to imagine a habitual occurring in a near future or a near past because these tenses do not permit enough time to make an act habitual, for example: He used to come (yesterday!!) The above are combinations between tense and aspect but one can also have combinations between aspect and aspect, whereby one of the aspects plays the role of tense as follows:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The combination", "completion": "ni+ni ni+ni is of particular interest. In principle, ni−+−ba ni−+−ba would express the present tense while the ni+mv ni+mv would express the progressive or continuous aspect. In the example: ni−tu−bani−tu−kur−a ni−tu−bani−tu−kur−a pres. pron. be progr. pron. mv vf subj. subj. The meaning is not \"we are working now\" but \"we are usually working\". The explanation is that ni−tu−kor−a ni−tu−kor−a already expresses the idea of working in the present moment. The auxiliary ni−tu−ba ni−tu−ba is therefore superfluous. We remember, however, that ni Examples: ni (also expresses the habitual both in RunyoroRutooro and Runyankore-Rukiga. So when in Runyoro-Rutooro ni- combines with ni-, what comes out is that the first ni- expresses the habitual present while the second).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The combination", "completion": "ni−+ni ni−+ni - tends therefore to introduce the notion of a hypothetical habitual action in the present, i.e. Something that one should usually be doing. The following usage could also, to some extent, be attested in RunyankoreRukiga, for example: ni−0−bani−0−za−hi ni−0−bani−0−za−hi pres habitual pron be pres pron go where Where would you be going? subj", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: As regards the habitual present", "completion": "−∅ −∅-, it usually combines with the aspect morphemes as follows (particularly in Runyoro-Rutooro): In this case, the habitual −∅ −∅ - 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 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 Those involving aspect plus aspect could be the following: The combination involving -ire + is interesting in Runyankore-Rukiga because it brings out clearly the function of -ire as a recent past. The possible combinations are: If we take -ire + ire in the sentence: 'We were sick' (for example, the day before yesterday), we see clearly that the first -ire express the recent past while the second -ire expresses the stative aspect. It should also be noted that Runyoro-Rutooro uses the compound verb forms much more than Runyankore-Rukiga. The latter has other ways of 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'", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Time Adverbials and Subordinate Clauses of Time", "completion": "In order to bring out clearly the context in which a compound form occurs, it is important to point out that it often requires the overt or covert presence of a time adverbial or a subordinate clause of time to situate it. For instance, in the Runyoro-Rutooro sentence: The question that one would ask would be: 'when'. To have the full meaning of the sentence, one might have to say: At that hour, I had already eaten. One could also use a subordinate clause, as follows (Runyoro-Rutooro): When you arrive, we shall have finished.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Tense and Aspect in 'Complex' Forms", "completion": "We saw earlier that simple forms are those that contain one tense or aspect marker, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Tukabura We got lost", "completion": "Nitumanya We know (R/Rt) We also saw that a compound form contains an auxiliary ba ba to which is attached a tense and the main verb whose form comprises the aspect, for example: Tukaba tubuzire We had got lost Tuliba nitumanya We shall be knowing (R/Rt) Complex forms on the other hand tend to look like simple forms, in the sense that they comprise a simple verb, what one would call the main verb. However, as opposed to the simple form, the complex form is characterized by several tense/aspect markers which combine to bring out one meaning. The final product is sometimes difficult to characterize as a tense or an aspect as it most often also incorporates mode and sometimes negation. The following complex markers can be enumerated. As said earlier, the above forms portray different notions which include mode (-aa-ku...ire, -kaa----ire), aspect (ti---ki---ire, ni---ki---a---), (-a---aa----ire, - a−−−−ga a−−−−ga ) and tense ( −a−−aa−ga− −a−−aa−ga − ​ ). These forms, taken as morphemes, are what one could partly call discontinuous morphemes. Taken in isolation, the different forms could mean something else but brought together, they convey a different meaning. For instance, in -aa-ku---ire, -aa---- alone could express the immediate perfective, −ku −ku - the infinite ire the [perfective] ( Rn/Rt) Rn/Rt). But when they are brought together, they express the conditional (or hypothetical mode) in Runyoro-Rutooro. Let us have some examples to illustrate how the above complex forms work in real sentences: (i) -aa-ku------ire mwakugenzire (mu-a-ku-genz-ire) you should go (now) bakubatiire (ba-a-ku-ba-ti-ire) (Rn/Rt) they should beat you (now) (ii) ti--ka----ire tibakaizire (ti-ba-ka-iz-ire) they have not yet come (iii) --kaa------- ire tukaamusiimire [tu-kaa-mu-siim-ire] (Ry/Rk) we should thank him (now) (iv) ni--ki-(a)----- nibakyalinda [ni-ba-ki-a-lind-a] (Rn/Rt) they are still waiting nitukishoma [ni-tu-ki-shom-a] (Ry/Rk) we are still at School (v) ti--ka----ga timukazinaga [ti-mu-ka-zin-a-ga] you have never danced (vi) -a-----ga baaraaraga mu mazina [ba-a-raar-a-ga] they used to spend the night dancing (vii) -aa-----ire naakozire [n-aa-koz-ire] I have worked enough -a-----ire Obu namurozire yairuka When I saw him, he ran away (R/Rt) Ku naamureebire yairuka When I saw him, he ran away (R/Rk) We note that the Runyankore-Rukiga form -aa----ire could have the following meanings: (1) Enough - n-aa-ri-ire pron. vp subj. eat 'I have eaten enough' (2) Recent and far past in subordinate clauses (example given in vii - When I saw him, he ran away). (3) The present perfect Very often, where the Runyoro-Rutooro speakers use -ire, RunyankoreRukiga speakers use -aa--ire as in Runyoro-Rutooro, for example: tu−li tu−li-ire 'we have eaten' Runyankore-Rukiga (i) tu-aa-ri-ire 'we have eaten' or. (ii) tu-aa-ri-a 'we have eaten' Further study should be undertaken whether Runyankore-Rukiga speakers use -aa-ire in (i) and -aa- in (ii) interchangeably or whether there are some nuances of meaning. (viii) raa----ga Oraazaaraga nosaalirwa. You will always give birth in pain (Rn/Rt) o-raa-zaar-a-ga ni-o-saal-ir-w-a (ix) -raa--------e This form is common in Runyankore-Rukiga both in subordinate and principal clauses in relative, conditional and temporal clauses, among others. Let us look at these examples: a) Relative: Abaraashashure [a-ba-raa-shashur-e], nibo [ni-bo] baraarye [ba-raa-rie] (Ry/Rk) Those who pay will be the ones to eat. b) Conditional: Ku oraamureebe, [ku o-raa-mu-reeb-e] omusiime [o-mu-siim-e] If you see him, thank him. c) Temporal: Ku baraije [ku ba-raa-ij-e], nitubaakiira [ni-tu-ba-akiir-a]. When they come, we will welcome them. d) Noobu oraakore [na-obu o-raa-kor-e], toraaheze [ti-o-raa-hez-e] Even if you work, you won't finish.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Compound Forms Derived from Complex Forms", "completion": "Since complex forms sometimes have an element of tense or aspect, they can also be found in compound forms whereby an aspect is situated in time or a tense puts an aspect at a given point in time. Let us recall, for instance, that: n-aa-ku-genz-ire means 'I should go' now. This means the hypothetical form is situated in the present. And that: ni-tu-ki-a-gend-a means 'We are still going' In here the concept of aspect is very dominant, that is: an action still going on. There is, however, also a notion of tense - now. That is why, some of the above complex forms can sometimes function as tense whereas some can function as aspect, when they combine in compound forms. Let us give below a summary of what has been said: Chart 9:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Narrative", "completion": "−a∼aa− −a∼aa− and the 'imperative' −e −e We have decided to discuss these two forms separately because they do not fall in any of the categories of forms discussed above. These are forms which do not occur on the normal simple indicative and affirmative sentence. They usually occur in special types of sentences as we shall see below: a) The Narrative −a−∼aa− −a−∼aa−", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Let us remember that", "completion": "−a−∼aa− −a−∼aa− has already been presented as a marker that has several functions/meanings. We saw that it can express an action that has just taken place and in the case of Runyankore/Rukiga especially, the perfective aspect (where it operates in free variation with -aa----ire) and the near past (where in RunyoroRutooro one would find -ire or -irege).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Apart from the above", "completion": "−a −a - in Runyoro-Rutooro or −aa −aa - in Runyankore-Rukiga can also function as a conditional variant of −ka −ka-, the far past. Whereas −ka −ka - is used in past events that may occur in isolation, a−∼aa a−∼aa is used where there is a succession of past events. For example: Omukama akaswera The king got married. Ebisoro bikabura The animals got lost. Amasomero gakatandika ira (Ru/Rt) (Ru/Rt) The schools opened a long time ago. Omwana waitu akazaahira mu mahanga. Our child got lost abroad. But: Abagyenyi bakaija, twabashemererwa twabakunira. (Ry/Rk) The guests came, we welcomed them warmly and we entertained them. Ku omwana yaatureebire, yairuka. (Ry/Rk) When the child saw us, he ran away. Omufumu akatandika kugamba, yaagamba ebintu bingi, yaatuhana, yaatuha obwengye. The doctor started talking; he said a lot of things, he advised us and gave us direction. (Ry/Rk) The examples in Runyoro-Rutooro portray single events while those in Runyankore-Rukiga show a succession of events. As can be seen, the event that follows another is usually expressed by using the form −a −a - rather than −ka −ka - or −aa− −aa− ire in the case of subordinate clauses. This rule applies both in Runyoro-Rutooro and in Runyankole/Rukiga; that is, a single past event is expressed by −ka −ka - while events following each other are expressed by −a−∼aa −a−∼aa. Note, however, that the first event is usually expressed by −ka −ka - and the subsequent ones by −aa−∼a− −aa−∼a−, as shown in this example in Runyoro-Rutooro. Hakaimuka omusaija, yaswera omukazi, baazaara abaana bingi, abaana baatandika kukura, baitu aho enjara yagwa nyingi. 'There was once a man; he got married to a woman, they got children, the children started growing up; but then a great famine came'. In the above example, the first is expressed by using the form −ka −ka - while the subsequent ones are expressed by −a− −a−. On the other hand, in complex sentences, the first past event is expressed by - −aa−∼−− −aa−∼−− ire ∼−a−−− ∼−a−−− ire and the next one by −a−∼−aa− −a−∼−aa− or −ka− −ka−. For eample: Obu nasingire, mukansiima. (Rn/Rt) When I succeeded, you congratulated me. Obu naasingire, mwansiima. (Ry/Rk) When I succeeded you congratulated me. Ku twamuteire, yaarira. (Rn/Rt) When we beat him, he wept. Ku twamuteire, akarira. (Ry/Rk) When we beat him, he wept. b) The \"imperative\" -e. The term \"imperative\" is put in inverted commas because the form -e expresses more than the imperative. The true imperative in Runyakitara is the absence of any marker, including the absence of the prominal marker. For example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The only marker one can talk of is the", "completion": "−a −a that is usually found at the end of a verb (verb final). What we may call the indirect order, however, is expressed by −e −e which replaces −a −a.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The form", "completion": "−e −e is also used as a request or a polite order. In this case, intonation also has a role to play, for example: Otuhe ebyolulya byaitu bya hati (o-tu-h-e) (Rn/Rt) Give us our daily bread! The form −e −e can also be used in negative forms whereas in the affirmative the verb final is usually −a −a, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The examples above indicate that it is difficult to categorize", "completion": "−e −e as a tense or an aspect. It may be considered in the category of mode whereby it may express indirect order, desire, request, prayer, et cetera. It is also used in negative forms.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Summary of Temporal Adverbials or Time Indicators", "completion": "Most tenses in Runyakitara sentences need a time indicator for an event or an action to be contextualised. Such indicators or temporal adverbials fall in three categories, that is, those situated in the present, those in the past and those in the future. The table below will highlight the most common temporal adverbials as expressed in the four major dialects of Runyakitara.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Simple Forms", "completion": "i) Pure tenses −ka− −ka− far past -irege recent past -raa- near future -li - far future -rya- far future example dialect tukazina Ry/Rk Ry/Rk and Rn/Rt Rn/Rt tuzinirege Rn/Rt Rn/Rt turaazina Rn/Rt Rn/Rt tulizina Rn/Rt Rn/Rt turyazina Ry/Rk Ry/Rk ii) Tenses and Aspects", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Adverbs", "completion": "Adverbs in Runyakitara are words that describe a verb, an adjective or a whole sentence. There are adverbs of time, place, frequency, manner, negation, affirmative adverbs, emphatic/enclitic adverbs and interrogative adverbs.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Adverbs of Time", "completion": "These are adverbs that show the time of an action and answer the question `when?' Examples include:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Adverbs of Frequency", "completion": "These are words which answer the question `how often?' (kaingahi/kangahi?). Examples are:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Adverbs of Place", "completion": "These are words which answer the question 'where?' Examples:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Adverbs of Manner", "completion": "These are words which show how an action has been done. They answer the question `How?' (-ta?). Examples are:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Adverbs of Negation", "completion": "These are words which show negation. Examples:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Affirmative Adverbs", "completion": "These are adverbs of agreement. They include:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Emphatic Adverbs", "completion": "These emphasise the state of something. Examples:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Interrogative Adverbs", "completion": "These are questions that inquire about the time, place, manner, frequency, etc. Examples include:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Conclusion", "completion": "In this chapter, the major characteristics of the verb have been presented. Emphasis, however has been on tense and aspect in Runyakitara, an area which is quite complex and which requires more research. The next chapter will introduce us to syntax; how morphemes and words combine to make sentences.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: References", "completion": "Guillaume, G. (1970). Temps et verbe: théorie des aspects, des modes, et des temps: suivi de L'architectonique du temps dans les langues classiques. H. Champion. Ndoleriire, O. K. (1980). Essai de recherche en linguistique contrastive sur les systmes verbaux Rutooro-Francais. (Unpublished PhD Dissertation. Paris: Sorbonne Nouvelle University.) Neveu, F. (2004). Dictionnaire des sciences de langage. Paris: Armand Colin. Nurse, D. (2008). Aspect and tense in Bantu languages. In D. Nurse, & G. Philippson (Eds.). (2008). The Bantu languages. London: Oxford University Press. Rubongoya, L. J. (1999). A modern Runyoro-Rutooro grammar. Cologne: Rudiger Koppe Verlag.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Footnotes", "completion": "2 The aspect of verbal extensions or verbal derivatives will be handled in another study (c.f. Rubongoyo, 1999, p. 187-205). ↩", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: THE SYNTAX OF RUNYAKITARA Oswald Ndoleriire", "completion": "What is Syntax? A simple definition of syntax, as Fromkin and his co-authors (2003) explain, could be summed up as the rules that govern words to form phrases and sentences. A sentence will be described in the subsequent paragraphs but we can take the phrase to be something as big or bigger than a word but normally smaller than a sentence. A phrase is usually centred on a key word category, like a noun, a verb, an adverb or an adjective. Thus, we have noun phrases whose key words are a noun, verb phrases whose key word is a verb or adjectival phrases whose key word is an adjective. In English, for instance the good boy is a noun phrase, very dirty is and adjectival phrase, plays rugby is a verb phrase and to the forest is a prepositional phrase. In that regard, Brown and Miller (2002) citing Lyons, talk of the sentence as having a certain sort of unity, being grammatically complete, capable of standing on its own, independent of context and having a degree of semantic independence.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Sentence in General", "completion": "It is not easy to find a satisfactory definition for the term 'Sentence'. Lyons (1968) defines sentence as \"A grammatical unit between the constituent parts of which distributional limitations and dependencies can be established, but which can be put into no distribution class\". On the other hand, traditional grammar emphasises the semantic aspect of the sentence. The sentence is supposed to be a group of words or a chain of words with a complete meaning. In written language it is said that, apart from complete meaning, a sentence starts with a capital letter and ends with a full stop. This type of definition has met with a lot of opposition from different linguists and grammarians. For instance, it is not clear where a 'complete meaning' starts and where it ends. If in English for instance, a sentence like: 'The father loves his children' is said to have a complete meaning, one may ask whether a sequence like: 'The father loves his children; he is right', or 'And the father who loves his children', or even, 'The father's love for his children', have complete meaning or not. In different contexts, all the above could be said to be sentences. In some cases, a sentence can be made of only one word, such as: 'Fantastic!' Or of a semi-paragraph, like in: 'The father who loves his children for the sake of parental duty and the one who loves them from the sentimental point of view are all parents with something for and against their approach in either case; in effect, each one has something that could be of great importance to the child both from the psychological and from the social point of view, the age of the child notwithstanding.' Because of this kind of disparity in what may be regarded as a sentence, some linguists have preferred describing a sentence in terms of its different attributes which include: Possession of a certain coherence between the words that constitute it. Possession of a certain internal autonomy, such that it can in most cases stand on its own. Possession of certain types of intonation patterns, either rising and falling, or falling, or falling and rising, or rising, etc. Possession of a certain type of pause both at its beginning and at its end. Possession of a certain internal structure. Possession of a certain meaning. It is the sum total of all the above which would normally determine what a sentence is. Some grammarians have summarised the above by saying that a sentence should be characterised by a certain structure and should be able to mean something at least for the native speaker. A correct internal structure should make the sentence grammatical and acceptable meaning should make it semantic. A sentence has got different degrees of grammaticality just as it has varying degrees of being semantic. This depends on the degree of language competence on the part of the speaker and on the social milieu where the language is spoken. For instance, a sentence like 'I ain't got nothing' could be said to be grammatical in some social environments but not in others. In the same manner, a sequence like, 'I beheld the weeping trees that hid behind the friendly rocks', could be quite semantic for some enlightened poet. It is the level of grammaticality and that of semanticism which together determine whether a sentence is acceptable in a language or not, that is: a sentence must have both an acceptable structure and an acceptable meaning.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Sentence in Runyakitara", "completion": "If determining what a sentence is, at least in European languages, may not be very easy, it seems to be even harder for Bantu languages such as Runyakitara. Bantu languages are normally classified as agglutinative languages or at least that they tend towards agglutination. This means that these languages have a tendency in sentence formation of having a central element, usually a root, to which several affixes (prefixes, infixes and suffixes) are attached as bound morphemes. The result is often a full sentence made up of what appears in normal circumstances to be one word. This process is mostly attested in cases of pronominalisation. Compare, for instance, the following two sentences in Runyoro-Rutooro: a−ba−anaba−ngeba−li−ire a−ba−anaba−ngeba−li−ire iv cl RT cl pr cl RT pf the children may have eaten. e-bi-tooke o-mu sahaani za-itu iv pr RT iv iv cl RT cl pr the banana in the plates our My children have eaten the bananas in our plates. This fairly long sentence can be pronominalized as follows: ba-bi - ri - ri - ire - mu They have eaten them there. cl cl RT Ext pf loc subj. obj. they them eat in One can note that although the process of pronominalisation has also occurred in the English translation, the latter has five words while the former has one (that is, babiriiriremu). Apart from the above special characteristic in determining the Runyakitara (or Bantu) sentences, the above points risen for the sentence in general can also be applied to the Runyakitara sentence. For instance, a sentence in Runyakitara can also be made up of a simple word - morpheme such as: Ego (yes), just as it can be made up of a full paragraph.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Basic Components of a Runyakitara Sentence", "completion": "Just as in many other languages, in Runyakitara, the sentence is normally made up of at least a noun and a verb. For example: Omwana akazaana omupiira. The child played football. child played football The child played football. Note that in the above sentence the two indispensable elements are, Omwana akazaana (The child played). Although the noun omupiira is also important if we want to have all the basic information, its deletion is not as essential as if we deleted any of the other two words. Compare: [1] Omwana akazaana. [1] The child played. [2] Omwana omupiira. [2] The child football. [3] Akazaana omupiira. [3] He played football. The first sequence in [1] is quite acceptable although we are not told what the child played. The second sequence in [2] looks unacceptable. The third sequence is quite acceptable especially as the noun \"Omwana\" (child) reappears in the verb as pronoun as is usually the case in Bantu languages. Otherwise, if this pronominalisation did not take place, the sequence no. [3] would also be very wanting because of the lack of the noun subject. As things stand in Runyakitara, sequences [1] and [3] are quite acceptable while [2] is not. Generally speaking, the basic complete sentence would have the following components in Runyakitara: a subject and a predicate, or what could also be called a noun phrase and a verb phrase, as in the following sentence: omukazi akateera omwana. woman beat child The woman beat the child. In this sentence there are two basic components: Omukazi (Woman) the subject of a sentence and; akateera omwana (she beat the child); which may be called the predicate or the verb phrase. The verb phrase here is made up of two major elements, the verb and an object which is a noun (omwana - child). On a tree diagram such a sentence could be summarily represented as follows: In transformational grammar, such a sentence is arrived at after applying different transformational rules. As was said earlier, the above sentence can undergo some pronominalisation processes such that the whole sentence appears in one word usually called a verbal in Bantu linguistics: Examples: a (ka-mu-teer-a S/he beat him. she past obj. beat vf She beat him. Such a sentence can also be represented as follows on a tree diagram:).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Akamuteera", "completion": "This sentence is also arrived at after different transformational rules, for instance the \"flip - flop\" rule which transfers the pronoun object mu mu from the final position to the position immediately before the verb. The examples given above have illustrated the basic components in a sentence, which may not always be the same. The following Runyoro-Rutooro sentences all comprise basic elements: [1] Omwana akaija. [2] Omwana akabyama. [3] Omwana akateera embuzi. [4] Omwana akajima abakazi. [5] Omwana akaruga omu musiri. The child came. The child slept. The child beat the goat. The child insulted the women. The child came from the garden. [6] Omwana akazaanira omu musiri. [7] Omwana yali murungi. [8] Omwana yali mudoma. [9] Omwana yali mu musiri. [10] Omwana yali ha nju. [11] Omwana akata omwigo mu nju. [12] Omwana akarabya ente mu muhanda. [13] Omwana akaha omwojo oburo. [14] Omwana akagurra nyina orugoye. The child played in the garden. The child was good. The child was stupid. The child was in the garden. The child was at the house. The child put the walking stick in the house. The child made the cows go through the path. The child gave millet to the boy. The child bought a cloth for his mother. What is being shown in all the above sentences is that each one of them contains just the basic components. Each one of them cannot be reduced any further without affecting the grammaticality or the basic meaning of the sentence. For instance, in [1] and [2] nothing can be removed. The verbs kwija (to come) and kubyama (to sleep) are usually called intransitive verbs and do not therefore need an object. They are, so to say, self-sufficient. In [3] and [4] the verbs kuteera (to beat) and kujuma (to insult) are transitive and need therefore to be accompanied by an object. If one said: Omwana akateera or omwana akajima (The child beat or he child insulted) one feels that there is something missing. On the other hand, in sentence [5] and [6] no component can be deleted either. The verbs kuruga (to come from) and kuzaanira (to play in) need an object, often known as an indirect object, because such an object is introduced by a preposition. Such verbs are called indirect transitive verbs. This is because a verb like kuruga (to come from) requires an object preceded by a preposition indicating place, in this case (o)mu., likewise, the verb kuzaanira (to play in) is a derived verb and the derivational affix -ir- requires that the object be preceded by a preposition indicating place, that is, (o) mu mu (in). Sentence [7] and [8] contain what is known as copula verbs, in this case the verb kuba'to be' under the li form. This type of verb is necessarily followed by another component to complete it, that can be called a complement. In [7] and [8] this component is an adjective but it can also be a prepositional phrase as in [9] and [10]. In sentences 11 and 12, the verbs in akata \"he put, he placed and akarabya (he made something go through somewhere), prepositional phrases are needed, i.e. mu nju (in the house) and mu muhanda (through the path). In sentences 13 and 14 the verbs in akaha (he gave) and akagurra (he bought for) require both a direct and an indirect object, sometimes called primary and secondary objects respectively. In summary, it can be said that, in a simplified manner the basic components which we can also call constituents in a Runyakitara sentence are as follows: [1] NP+V NP+V [2] NP+V+NP NP+V+NP [3] NP+V+Adj NP+V+Adj. [4] NP+V+PP NP+V+PP [5] NP+V+NP+PP NP+V+NP+PP [6] NP+V+NP+NP NP+V+NP+NP", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The modalities of a sentence or sentence modifiers", "completion": "All sentences fall into several major categories sometimes called modalities. Some of these modalities are mutually exclusive and they are called the primary modalities while others are not mutually exclusive and can either appear with the primary modalities or can cumulate with themselves. The primary modalities of a sentence are: Examples: Assertive (or declarative).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Imperative", "completion": "The secondary modalities are: negative/affirmative passive/active Examples: emphatic (including exclamation).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Types of Sentences", "completion": "In Runyakitara the major types of sentences can be said to be the following: [a] Complete and incomplete sentences. [b] Simple and complex sentences. [a] Complete and incomplete sentences A sentence is said to be complete when it provides all the basic information needed and fulfils the basic structure. Compare the following sentences in Runyankore-Rukiga: [1] Omwishiki yaagyenda. [2] Omushaija naahiiga omu kibira. [3] Embwa ekaboigorera omu kibuga. [4] Mugyenzi wangye aryagura motoka omuri Kampala. [5] Yaateeka ebyokurya omu nyungu. The girl has left. The man is hunting in the forest. The dog barked in the town. My friend will buy a car in Kampala. She has cooked food in the pot. All the above sentences are complete sentences because they appear to provide all the basic information required. Their structure is also acceptable in Runyakitara language. Sentences [1] and [3] can be said to be basic sentences because they contain only the necessary information as described earlier. Sentences [2], [4] and [5] are complete sentences but they are not basic. For instance, in [2] it is not necessary to know that the man is hunting in the forest (omu kibira). In the same manner, in [5] the information omu nyungu (in the pot) is not essential. Thus, complete sentences may be basic or non-basic. On the other hand, the sentences below in Runyoro-Rutooro cannot be said to be complete. [1] Kwigama enjura mu rufunjo. [2] Ebya ncwera nyaatire kunu. [3] Omukama ayatucungwire. [4] Amalya mabi. [5] Enganikyo otasemerire kufeerwa. Looking for shelter in a swamp. (Literally) Things of 'Give me a piece of millet which I can eat in my corner without sauce' - i.e.: Someone who has no courage to assert himself. The Lord who saved us. Poor eating. The stories that you should not miss. All the above sequences can be considered as sentences in different contexts. For instance, No. [1] is a saying, relating to someone who looks for help where help cannot be got. No. [2] is another saying as explained above. No. [3] can be considered as a sentence in a context like: Katuramye Mukama waitu! Omukama ayaatucungwire. Let us adore our Lord! The Lord that saved us. But even in this form the sentence is not complete. In No. [5] we see a sequence which is not a complete sentence. What is a Complete Sentence? Such a sentence should have a structure as described earlier in basic components of a sentence. It is the sentence of the type: NP+VNP+V+PPNP+V+Adj. ​ NP+V NP+V+PP NP+V+Adj. ​ In any sentence, the presence of a noun subject and a verb or its equivalent is usually essential. For instance, in No. [5] above (that is, Enganikyo otasemeriire kufeerwa, The stories that you should not miss), we do have a sentence with a verb kufeerwa (to miss). It can be a sentence in a context like this one: Enganikyo zaawe zisome. Enganikyo otasemerire kufeerwa. (Read your stories! The stories that you should not miss). In the latter sentence, the verb kufeerwa belongs to a relative clause that is not independent. The verb kufeerwa is therefore not the core of a complete sentence. To have a complete sentence, one would need to have a structure like: Noosoma enganikyo zaawe ezi otasemerire kufeerwa. You are reading your stories that you should not miss. In the above sentence the verb kusoma (to read) in noosoma (you are reading) acts as the core verb of the sentence where noosoma enganikyo zaawe (you are reading your stories) is the principal clause while ezi otasemiriire kufeerwa is the subordinate clause (see section on Complex Sentences). Note that a sentence can be incomplete and yet contain more than the basic components. Compare the following in Runyankore-Rukiga: [1] Eminyeeto yaabura. The youth are lost. [2] Eminyeeto yaakora emirimo mirungi. The youth have done good work. [3] Omushaija orikora emirimo omuri Mbarara. The man who will do the jobs in Mbarara. [1] and [2] above are complete sentences that also consist only of basic components, that is, NP + V. However, sentence No. [3] is an incomplete sentence without any principle clause, and yet it contains more than the basic components. In the first place, a complex sentence would be a structure like: Omushaija orikora emirimo omuri Mbarara akunda abaana. The man who will do the jobs in Mbarara, loves children. But then, even the incomplete sentence: Omushaija orikora emirimo omuri Mbarara is not a basic sentence because it has the structure NP +V+NP+PP +V+NP+PP (omuri Mbarara) which is not an essential component of that incomplete sentence. In other words, the verb kukora (to do) in orikora emirimo does not need the PP omuri Mbarara - in Mbarara.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Simple and Complex Sentences", "completion": "A simple sentence is centred around a single core, usually a verb, while a complex sentence is centered around more than one core (Fromkin et al., 2003). A simple sentence is made up of one clause while a complex sentence, which Brown and Miller (2002, p. 146) explain as \"those sentences that can be analysed as consisting of a number of simple sentences\" is made of two or more clauses. Let us study the sentences below in Runyoro-Rutooro. Examples: (1) Banywani bange boojo. (2) Petero ali mu Kanisa. (3) Mwijukuru wa nyinazaara akairukira mu bibira bya Buganda. (4) Obwisiki bwa nseeri hali bwikara nibunyetereza. (5) Omwana arukuhurra tabura. (6) Omukazi narra kandi n'omwana narra. (7) Nkugambiire ogende omwa Kaija. (8) Nitusaba omuntu onu agaruke. (9) Kakuba twamurozire tiyaakugenzire. (10) Noobu araija taina eki araakora. (11) Omusuma akairuka nkooku akaba atakairukaga. My friends are boys. Peter is in the Church. The grandchild of his (her) mother-in-law fled into the forests of Buganda. The small girls on the other hill continue calling me. A child who obeys is always noticeable. The woman is crying and the child is crying. I told you to go to Kaija. We are asking for this person to come back. If we had seen him, he would not have left. Even if he comes, he won't be able to do anything (he will have nothing to do). The thief ran like he had never run before. Sentence No. (1) above is a simple sentence. The verb here is represented by ∅ ∅ although it is understood to be the copula verb (to be) under the form ni. Moreover, this ni ni is found in the Runyankore-Rukiga equivalent where the above sentence would be written as: Banywani bangye n'aboojo. My friends are boys. In Kiswahili, we have: Ndugu zangu ni wavulana. My friends are boys. However, in Luganda, the Runyoro-Rutooro structure would re-appear: Emikwano gyange balenzi. My friends are boys. Sentence No. [1] is therefore a simple sentence of the VP+V+NP VP+V+NP structure. Sentence No. [2] is also a simple sentence. Its core verb is again the copula kuba under the form li li. Its structure is of the type N+V+PP N+V+PP. Sentence No. [3] is another simple sentence. This is despite the fact that it is the longest out of the ten sentences given. However, it has one core verb. Its structure is in fact of the type NP+V+PP NP+V+PP. Under a simplified tree diagram representation, it would appear as follows: Mwijukuru wa nyinazaara akairukira mu bibira bya Buganda. The grand-son of his mother-in-law fled to the forests of Buganda. What we have in the above sentence therefore is an expanded noun phrase and an even more expanded verb phrase but the sentence remains a simple sentence. It is the same thing in sentence No.[4] where the noun phrase is expanded, consisting of a noun (obwisiki - small girls) and a noun expansion (bwa nseeri hali - on the other hill); the verb phrase is made up of two verbs - one is kwikara - to remain, to continue - which serves as an auxiliary verb, to the main verb - kwetereza (to call incessantly) i.e. bwikara nibunyetereza - (they continue calling me) - or (they all the time call out for me). Sentence [5] is the first complex sentence where two clauses with two core verbs are clearly noticeable. The first clause, known as the subordinate clause, is Omwana arukuhurra (the child who obeys) - it can be seen that this clause, as a sentence, needs to be completed. It is the other clause, tabura (literally: he is never lost / he is always noticeable) - which gives to the sentence its full meaning. The second clause is called the principal clause and tends to have more autonomy than the subordinate clause. In the above sentence 'The child who obeys' is less autonomous than 'he is always noticeable.' Sentence No. [6] is another complex sentence. It is made up of two clauses more or less of equal value. These clauses are linked by a process of compounding or conjoining. The clause Omukazi narra 'the woman is weeping', has as many chances of standing on its own as the clause omwana narra 'the child is weeping'. The joining word is kandi 'and' which normally belongs neither to the first nor to the second clause. Sentence No. [7] is also a complex sentence. The first, clause is Nkugambiire 'I have told you', the second is ogende mwa Kaija 'you go to Kaija's' or 'I have told you to go to Kaija's.' Both clauses have got core verbs, in the first one kugamba 'to tell' and in the second kugenda 'to go'. It can be said that the clause nkugambiire has less autonomy than ogende mwa kaija - but this will be discussed more in detail in the subsequent sections of this chapter. In sentence No.[8] there are two clauses: nitusaba 'we are asking' which is completed by the second clause - omuntu onu agaruke 'let this person come back' - in other words: 'We are asking for this person to come back' - If we use the literal translation: 'We are asking, let this person come back' - it can be seen that the first clause seems to have less autonomy than the second. Sentence No. [9] is also made up of two clauses: kakuba twamurozire 'if we had seen him' and tiyaakugenzire 'he could not have left' - In this sentence, kakuba twamurozire clearly has less autonomy than tiyaakugenzire. Sentence No. [10] seems to be a particularly interesting one. It is made up of three clauses. The first one is Noobu araija 'even if he comes' - The second is taina 'he doesn't have' and the third is eki araakora 'anything that he can do' - that is: Even if he comes, he won't be able to do anything. This kind of sentence would be made up of a subordinate clause - noobu araija and a principal clause - taina eki araakora - And in this principal clause, another subordinate clause is embedded - eki araakora. Sentence No. [11] is also a complex sentence made up of two clauses: Omusuma akairuka (the thief ran) - is the principal clause - While - nkooku akaba atakairukaga (as he had never run) - is the subordinate clause. The first clause Omusuma akairuka seems to have more autonomy than nkooku akaba atakairukaga.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Sentences and Clauses", "completion": "In traditional grammar, a sentence is made up of a clause. A sentence may be made up of a clause or more than one clause (Kroegger, 2004). Each clause is made up of the basic components of a sentence as exposed earlier. We usually say that a clause has a core verb, apart from a noun subject - at least in most cases. For instance, in: Omuti nigugwa mu kibira. The tree is falling in the forest. There is Omuti (the tree) - the noun phrase subject - nigugwa (it is falling) the verb phrase containing the core verb and mu kibira (in the forest) - a prepositional phrase which can also be called an adjunct to the sentence. The above sentence has one core verb and therefore is a single clause making up one simple sentence. On the other hand, a sentence like: Omuti nigugwa mbere guroleriire. The tree is falling where it is facing. There are two clauses making up one sentence. The principal clause is: Omuti nigugwa (The tree is falling). While the subordinate clause is - mbere guroleriire (where it is facing). It can therefore, be said that every sentence is made up of at least one clause. It can, however, be made of two, three, or even more clauses. Some modern linguists do not make a distinction between sentence and clause. To them, every clause is a sentence, except that some sentences are embedded into others. For instance, in a sentence in Runyoro-Rutooro like: Omwana ou orozirege nyenkya The child whom you saw this morning arugire nambere tutaaha came from where we have been. The following sentences can be identified: [1] Omwana arugire the child has come/came [2] ou orozirege nyenkya whom you saw this morning [3] nambere tutaaha from where we have been It would be said that two sentences [2] and [3] are embedded in sentence No. [1]. What is important to note, however, is that whether these sequences are called clauses or sentences, what is important to note is that they do not all have the same order of importance. They exist in a certain hierarchical order, some being more necessary than others. In normal circumstances, the principal clause or the sentences in which other sentences are embedded, has more capacity of functioning alone than the subordinate clause or the embedded sentence. For instance, in Runyankore-Rukiga: Kuri noomuteera nooreeba If you beat him you will see The subordinate - kuri noomuteera has less chances of standing on its own feet than nooreeba which would mean literally 'you are seeing' - the latter can function as a complete sentence. In the same manner, in a sentence in Runyankore-Rukiga like: Omuti ogwagwa noogwangye The tree that has just fallen is mine The principal clause - noogwangye can be isolated and can stand on its own. On the other hand, Omuti ogwagwa 'the tree that has fallen' needs something to complete it. This does not mean that every principal clause has the capacity to function autonomously. There are those for instance which are embedded in the main verb of the principal clause or which are a compulsory component of that verb. In such cases, they function as a complement of the main verb and since the main verb cannot function satisfactorily without this clause one cannot say that the principal clause where the main verb occurs is autonomous; for example: Noogira oti araagaruka? Do you think he will come? In the above sentence in Runyoro-Rutooro - noogira - is the principal sentence and cannot be complete without the subordinate sentence - oti araagaruka. The verb kugira (to think) in the principal clause is a transitive verb which needs an object. In this case it is the subordinate clause which functions as the object, in other words the subordinate clause acts as the NP of a VP.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Verbal and Non-Verbal Sentences", "completion": "Some linguists consider the verb to be the core or centre of a sentence, at least most of the time. It is usually a verb which is fully conjugated and the essential part of the VP of a sentence. The two sentences below illustrate the point: Omushaija naakora ebirungi. Omushaija naakunda kukora. The man is doing good things. The man likes to work. The verb kukora (to work) in the first sentence is considered as being the head of the VP of the sentence. Some linguists would say that it is the core of the sentence. However, in the second sentence kukora (to work) is a secondary part of the VP whose head is kukunda (to like) and plays here the role of the object of the verb. In the second sentence it is the verb kukunda (to like) and not kukora (to work) as in the first sentence, which would be considered as the core of the sentence. The two sentences above are called verbal sentences, the first having kukora and the second kukunda as the main verb (core verb). There are sentences, however, which do not have such core verbs. They may be called non-verbal sentences, for example: [1] Akati karungi [2] Ihali ringi [3] Ekiro kibi [4] Empisi y'owaanyu [5] Ekigambo kirungi [6] Buculeezi bwa ntaama [7] Obusingye bwa Mukama [8] Obusuma bwa Kampala [9] Petero mutabani wa Kiiza? [10] Abaana b'omusaija ogu! [1] A good stick [2] Too much jealousy [3] A bad day [4] A hyena from your village [5] A good word [6] The sheep's quietness [7] The peace of the Lord [8] Kampala theft [9] Peter the son of Kiiza? [10] The children of that man! The sentences above can be considered as incomplete sentences. Their full meaning is obtained from the context. The first six Runyoro-Rutooro sentences are proverbs. Sometimes one does not need to say the whole proverb. Uttering part of the proverb may give it more impact, or may arouse the attention of the hearer even more. Intonation plays an important role here. It is the intonation that indicates clearly that the sentence is not completed but that the full meaning is expected to be understood. Sometimes, the hearer does complete the second part of the proverb, and the sentence is complete. The six proverbs can be completed as follows: [1] Akati karungi, otema noota ha rugo rwawe. [2] Ihali ringi lihemesa ekituuro. [3] Ekiro kibi kiita embwa kitaho omuntu. [4] Empisi y'owaanyu ekulya neekukumakuma. [5] Ekigambo kirungi kikaraaza empisi ha rugo. [6] Buculeezi bwa ntaama tibugitanga kujuga. A good stick is always for your fence. Too much jealousy makes you laugh at a grave. A bad day witnesses the death of a dog and a person. A hyena from your village eats you while covering you. A good word made the hyena spend the whole night at the fence. The silence of the sheep does not prevent it from bleating. The last four sentences are drawn from different contexts. No. [7] (RunyankoreRukiga) could be uttered at an encounter between two \"saved\" people or Pentecostals, i.e. as a form of greeting. The full sentence would be: Obusingye bwa Mukama bube naiwe! The peace of the Lord be with you! Sentence No. [8] (Runyoro-Rutooro) is an exclamatory sentence. Obusuma bwa Kampala! Theft in Kampala! Could mean: Obusuma bwa Kampala buhinguraine! There is too much theft in Kampala! Sentence No. [9] (Rn/Rt ) is a question, that needed clarification on what had been said earlier. The previous sentence could have been: Genda oramukye Petero! Go and greet Peter! The full question would have been: Ndamukye Petero mutabani wa Kiiza? Do I greet Peter the son of Kiiza? In sentence No. [10] (Rn/Rt) we have again an exclamatory type of sentence. Abaana b'omushaija ogu! Children of that man! Could mean: Abaana b'omusaija ogu bakasarra! Children of that man are terrible! Note that just as in the first six sentences, intonation plays a major role in the last four sentences. What could often have been said in words is expressed by a certain type of intonation.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Thematic and Predicative Sentences", "completion": "Incomplete sentences (often non-verbal) are often categorised according to whether they represent a theme or a predicate. As explained by Fromkin et al. (2003), a theme is that which we talk about. On the other hand, a predicate is what we say about the theme. In a Runyoro-Rutooro sentence like: Ekitooke kigwire. The banana has fallen. The theme is the 'banana' and the predicate is that 'it has fallen.' In a Runyoro-Rutooro sentence like: Abasigazi abarungi nitubeetaaga (The young men good we need them.) We need the good young men. The theme is: 'the good young men' The predicate is: 'we need them' Many of the non-verbal and many of the incomplete sentences either express a theme or a predicate, as in the following Runyankore-Rukiga sentences: [1] Obusingye bwa mukama. [1] The peace of the Lord. [2] Abaana b'omushaija ogwo. [2] The children of that man. [3] Okukunda bazigu baitu. [3] To love our enemies. [4] Batabani ba Mwesigwa? [4] The sons of Mwesigwa? Sentence No. [1] could be said to be thematic. We are talking about peace. The predicate is what is not overtly expressed, namely that the peace is to be bestowed upon someone. Sentence No. [2] is also thematic. We are talking about the children of a certain man. What is said about them is not overtly expressed. It could be that the children of the man are naughty, nasty or horrible or that they have broken into a shop. All that would be the predicate of the sentence. Sentence No. [3] could be said to be a predicative sentence according to the context. There could have been a previous interrogative sentence of the type. Omukama atwegyesa ki? What does the Lord teach us? And the answer to such a question would be: Okukunda abazigu baitu. To love our enemies. The theme is therefore the Lord, and the predicate that he teaches us to love our enemies. The fourth sentence could be either a predicative or a thematic sentence. If the full sentence would be like: Abaana ba Mwesigwa nibo baija? Is it Mwesigwa's children who have come? Then it is thematic. On the other hand, in a sentence like: Waateera abaana ba Mwesigwa? You have beaten Mwesigwa's children? Then it is predicative. Compounding and Embedding: Complex and Compound Sentences Complex sentences are usually made up of two types of clauses. There are clauses which are joined together in a sentence in such a way that none of them seems to be more important than the other. Furthermore, each one of them can most of the time stand on its own feet as an independent sentence. In that case we talk of conjoining or compounding. Such clauses constitute what is usually known as compound sentences. On the other hand, some sentences are made up of clauses which do not have equal importance. Some clauses seem to be more important: They seem to have more capacity to stand on their own. In that case we talk of embedded sentences or subordinate clauses for those which seem to be less important than others and principal clauses for those which appear to be more important. Let us look at the following Runyoro-Rutooro sentences: (1) Abaana barwaire kandi nyinabo azaire. The children are sick and their mother has given birth. (2) Nyowe nimbagonza baitu inywe timurikungonza. (3) Araija rundi taije? (4) Omusaija akahika ha saaha ikumi, yaturamukya, kandi yatusiima.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: I like you but you don't like me", "completion": "Will he come or will he not come? The man arrived at 4:00 p.m., greeted us and thanked us. (5) Bakasanga enju ekingire, baayegarukirayo. (6) Olindeka nkooku wansangire. (7) Akahunirra muno obu baamugambiire eki. (8) Noobu arairuka oraamusanga. (9) Katunihire tuti byona biraahikirra. (10) Naayesunga kandi kunu taine bazaire be. They found the house closed and went back. You will leave me as you found me. He was very surprised when he was told that. Even if he runs you will find him. Let us hope all will go well. He is naughty whereas he does not have parents. In the above examples, the first five sentences are said to be compound sentences. The clauses in each one of them are linked together by conjoining. It is usually said that the linking word belongs to none of the linked clauses. It simply helps to link one clause to another. For instance, in sentence [1] we have two clauses: Abaana barwaire The children are sick k a n d i nyinabo azaire their mother has given birth. In this sentence kandi belongs neither to the first nor to the second clause. It can also be said that each one of the two clauses can stand on its own and function independently from the other. Thus, the clause: abaana barwaire (the children are sick) does not need nyinabo azaire (their mother has given birth) to have a satisfactory meaning. Sentence No. [4] has three clauses. The first is linked to the second by a process of juxtaposition, i.e. one element joined to another without any overt mark. Thus, Omusaija akahika ha saaha ikumi - is joined to - yaturamukya - by a simple comma. In spoken language, this comma is replaced by a brief pause -. The third clause is linked to the second one by an overt mark; i.e., the conjunction kandi \"and\" - This latter case is the usual process of what we call coordination. There are therefore two processes in compounding: Juxtaposition, when no overt mark is used to link two elements of equal importance. Coordination, when an overt mark is used to link elements of equal importance. We may note that sentence No. [5] is made up of two clauses linked together by a process of juxtaposition only. Another important aspect regarding conjoining in Runyakitara is that the clauses that are conjoined do not always strictly have equal importance. For clauses which indicate a sequence of events, in the past, usually the first clause has the -ka- tense marker while the subsequent ones usually have the −a −a - marker, as in sentence [4] above. One may also note that the first clause with the −ka −ka - marker tends to have more autonomy than the subsequent clauses with the −a −a - marker. Thus in sentence [4] while the first clause; omusaija akahika ha saaha ikumi \"the man arrived at 4:00p.m 4:00p.m.\" can stand alone, it is not quite the same thing with the second clause: yaturamukya \"he greeted us\" probably because the -a- marker in the second clause indicates that another action has already taken place, and that the present action is a subsequent one. When one says: yaturamukya\" the literal translation would be 'and he greeted us.' One can say that in Runyakitara, juxtaposition, which often introduces a different marker for the past, tends also to introduce a certain degree of subordination, in the sense that the subsequent action seems to be dependent on the previous action. This usually happens when the actions are more than two. When, on the other hand the actions are only two, the -ka- past tense marker is usually used in both cases. In that case, the dependency aspect tends to disappear - for example: Akatusiima kandi naitwe tukamusiima. He thanked us and we also thanked him. Note, however, that the usage of −a −a - in the second event is still acceptable. Akatusima kandi naitwe twamusiima. He thanked us and we thanked him also. From sentence No. [6] to sentence No. [10] each one of the sentences is usually called a complex sentence made up of more than one clause. The clauses are linked together by a process of subordination or embedding, by which one clause usually has more importance and is normally capable of having more autonomy than the other clause. In sentence No. [6] for instance, the principal clause is olindeka \"you will leave me\" - Which is capable of being autonomous. The subordinate clause is: Nkooku wansangire \"as you found me.' The subordinating marker - nkooku, \"as\" is supposed to be part of the clause, and the clause clearly appears less autonomous than the principal clause. It can be represented as follows: olindeka you will leave me nkooku wansangire as you found me In sentence No. [7] the principal clause: Akahunirra muno - is capable of having more autonomy than the subordinate: Obu baamugambiire eki. \"When they told him that\" In sentence No. [8] Noobu arairuka \"Even if he runs\" appears clearly subordinated to araamusanga \"you will find him\". The same remarks apply to sentences No. [9] and No. [10]. What is important to note, however, is that principal clauses, despite their capacity to function autonomously, still need the subordinate clauses to express the full information of a given sentence. Furthermore, even in compound sentences, conjoined or coordinated clauses, (including those joined by juxtaposition) do not enjoy full autonomy from each other. They often have the capacity to function autonomously, but in the sentences where they occur, they need each other to express the full meaning of a sentence.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Simple Sentence", "completion": "As we saw earlier, a simple sentence is one which is made up of a single clause. We saw earlier the basic structure of a simple sentence. We shall here examine the func- tions or functional relations that can be assumed by the different elements or components of a simple sentence in Runyakitara. In the first place we have to distinguish between the normal sentence and what is known as the verbal in Bantu linguistics as in the following Runyoro-Rutooro examples: (1) Amata gali omu kikopo. (2) Garumu. (3) Enjangu ekataahira mu kihuru. (4) Ekataahiramu. (5) Omukazi akatwekera iba ebbaruha Kampala. (6) Akagimutwekerayo. (7) Enkende etembere ha muti. (8) Etembereho. The milk is in the cup. It is there. The cat entered into the hole. It entered there. The woman sent a letter to her husband in Kampala. She sent it to him there. The monkey has climbed on a tree. It has climbed there. The above are typical examples of simple sentences. The process of agglutination brought about by pronominalisation is very clear in sentences (2), (4), (6) and (8). One notices also the striking difference in English and in Runyakitara. Sentence (6) for instance is a one-word sentence in Runyakitara but has six words in English. The sentences above have the NP + VP; where VP consists of Aux + V + PP. Sentences (5) and (6) are slightly different because their structure is NP + VP + PP, although the PP consists of another PP, by that we mean that:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: We put the prepositions owa and", "completion": "mu mu (to) and (in) as deep structures which do not appear in our sentence in the surface structure. What the sentence could have been in (5) is as follows: Omukazi akatwek(er)a owa iba ebbaruha mu Kampala. The preposition owa (to) is replaced by the verbal derivative er (in brackets) and the preposition mu mu (in) before Kampala is more or less redundant in Runyoro-Rutooro, unless one wants to emphasise the fact that the husband was in Kampala.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Functions or Functional Relations in a Simple Sentence", "completion": "The major functions in a Runyakitara sentence are those of Subject, Verb, Object, Complement and Agent. These are terms of classical traditional grammar but which appear convenient for our purposes.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Subject and Predicate", "completion": "Some traditional grammarians divide a sentence into two major functions; the subject and the predicate. For instance, in: Omwana maazanira omu musiri. The child is playing in the garden. Omwana is the subject; maazanira mu musiri is the predicate. Let us examine the Runyankore-Rukiga sentences below: In: Omwana akunda abazaive be munonga. The child loves his parents a lot. Omwana is subject; akunda abazaive be munonga is the predicate. In: Omwana ari omu musiri. The child is in the garden. Omwana is the subject; ari omu musiri is the predicate. In: Omwana naatuteganisa buri kaire. The child is disturbing us all the time. Omwana is the subject; naatuteganisa buri kaire is predicate. From this point of view, the term predicate seems to correspond to VP or VP + PP in transformational grammar. The subject remains what is traditionally known as the doer of 'the action' or as", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: NP1", "completion": "NP 1 ​ , in Runyakitara that means the NP that comes before the core verb.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Object", "completion": "The object is usually the element that comes after the verb and which is intimately linked to the verb in such a way that without it the verb lacks something essential. Compare these four sentences ( Ry/Rk Ry/Rk ): (1) Omushaija agwejegyeire. The man is asleep. (2) Omushaija naakunda abaana. The man loves children. (3) Omushaija naakunda abaana munonga. The man loves children a lot. (4) Omushaija agwejegyereire omu kitanda. The man is asleep in bed. In sentence (1), there is no object because the verb does not need one. In sentence (2), the verb kukunda (to love) needs an object hence the presence of abaana (children). In sentence (3), the verb kukunda (to love) still needs the object, abaana (children). Then something extra is added munonga (a lot). This last element is not necessary for the full expression of the verb. That is why munonga (a lot) can be deleted without radically modifying the meaning of the sentence or rendering the sentence non-grammatical. For instance, sentence (2) without munonga is quite acceptable. On the other hand, if in sentence (3) naakunda was removed to leave: Omushaija abaana munonga. One would feel that something fundamental is lacking. In sentence (4) omu kitanda (in bed), is not considered as essential either, because it is absent in sentence (1) and yet that sentence is quite correct. As we saw earlier, an object can be direct, if it comes directly after the verb or indirect, if it is separated from the verb by a preposition or its equivalent. For instance, in: Omushaija wangye naarya oburo. My man is eating millet. Oburo (millet) is direct object. But in: Omushaija wangye naaruga omu kibira. My man is coming from the forest. Kibira is indirect object because it is introduced by the preposition omu which separates it from the verb. Note the difference between a sentence like: Omushaija wangye naaruga omu kibira. My man is coming from the forest. and: Omushaija wangye agwejegyeire omu kibira. My man is asleep in the forest. In the first case, omu kibira will be considered as the object of the verb kuruga 'to come from' because of being closely linked to it. On the other hand, in the second sentence, omu kibira is not considered as an object of the verb kugwejegyera, but rather as an adverbial complement with very loose links with the verb. Some linguists make a distinction between a verb complement, i.e. an element closely linked to the verb or an object of the verb, and a sentence complement, i.e. an element which is only loosely linked to the verb and can be considered as belonging to the sentence as a whole rather than to the verb. In the two sentences above the relationship between omu kibira 'in the forest' and the verb can be shown as follows on a tree diagram. Omushaija wangye naaruga omu kibira. My man is coming from the forest. The second sentence could be illustrated as follows: In the first example, the PP is a complement of the verb or a constituent of the verb while in the second example, PP is a complement or constituent of the sentence.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Complement", "completion": "Traditionally, the complement is defined as that which completes something else, particularly the subject. For example: Omwana wangye ni murungi. My child is good. murungi - is considered as the complement of the subject omwana wangye. Abashaija bari ha kashozi. The men are on a (small) hill. In the above sentence the PP (prep + kashozi) is considered a complement of the subject abashaija (the men). The term complement, however, can also be used to mean anything that comes to complete the verb, the sentence or any other part of the sentence. In this case, we can talk of a noun complement as in: Omushaija ni murungi. The man is nice. or a verb complement as: Omushaija naaza kushoma. The man is going to pray. or a sentence complement as in: Omushaija naashomera omu kereziya. The man is praying in church.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Verb", "completion": "The verb itself, though a part of speech, is considered as a function by some grammarians particularly when it acts as the core or node of the sentence. Thus, in the Runyankore-Rukiga sentence: Omwana naakunda kuzaana. The child likes playing. The verb kukunda (to like) will be considered as having the function of verb while the verb kuzaana \"to play\" will have the function of object or complement of the verb. In the same manner, in the sentence: Tukamureeba naazaana. We saw him playing. The verb kureeba (to see) functions as the core of the sentence with the function of verb, while the verb kuzaana (to play) will function as the complement of the object pronoun mu mu (him).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Agent", "completion": "In traditional grammar, the function of agent is reserved for NPs in passive sentences that would otherwise have the function of subject. For example: Omukazi naateera omwana The woman is beating the child Subject Verb Object. Omwana naateerwa omukazi The child is being beaten by the woman Subject Verb Agent.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Types of Clauses", "completion": "We have seen earlier that traditional grammar makes a distinction between different types of subordinate clauses basing on both formal but particularly semantic criteria. We shall now make a rapid analysis of some of these clauses. Those we shall examine are: i) The complement clauses; and ii) The relatives.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Complement Clauses", "completion": "These are the types of clauses where usually the principal clause needs the subordinate clause to be adequately completed. Without the subordinate, the principal clause often looks very incomplete as in the following examples: Ninteekereza (nti) ali hanu. I think he is here. Ndozire nti nookora kurungi. Katunihire (tuti) muraija. Ninkigumya (nti) muntu murungi. Noogira (oti) araagaruka? Naateekateeka kwija. Akatubeiha ngu tarikwija. Ninyesiga noija kukora gye omurimo gwawe. Ningira tarikugaruka. Nimpamya ngu naija kusingura. I see you are doing well. Let us hope you will come. I am convinced he is a good person. Do you think he will come back? He is planing to come. He deceived us that he was not coming. I hope you will do your work well. I think he is not coming back. I am sure he will win. In the above examples, the first five sentences are in Runyoro -Rutooro while the last five are in Runyankore-Rukiga. The first sentence is typical of the type of sentence where the principal clause ninteekereza 'I think' remains very insufficient without the subordinate clause to complete it. The subordinate ali hanu 'he is here' is necessary to complete the sentence. The subordinating conjunction nti or subordinator 'that' can often be understood. Sentence (2) is an example where the principle clause ndozire 'I have seen' could somewhat stand on its own in a specific context. In that case ndozire, could mean that 'I have witnessed all that has taken place and have seen enough'. Otherwise, in normal circumstances, the principal clause ndozire, needs a subordinate to complete it. It can be said that the subordinate clause nti nookora kurungi, 'that you are doing well' can also stand on its own if the conjunction nti is deleted as is often the case. However, the argument is that in the subordinate clause the conjunction is always an integral part of that clause whether overtly expressed or not. As such, a clause like nti nookora kurungi, cannot stand on its own. In sentence (4) ninkigumya, 'I am sure' or literally 'I affirm it' one may say that the clause may stand on its own. However, this is basically because in the clause ninkigumya 'I affirm it' the object pronoun ki introduces an element of redundance since the \"thing\" being affirmed is what is repeated in the subordinate clause. If the sentence were: 'I am sure he is a good person' then the autonomy of the principal clause would disappear. Moreover, the above sentence, where the object pronoun is not represented, is also acceptable in Runyoro-Rutooro, and in that case, ningumya... is an incomplete sentence. In sentence (6) the principal clause is naateekateeka 'he is planning' which may have autonomy in some contexts but usually needs something to complete it. The subordinate clause kwija - 'to come' - is also an infinitive clause. The latter looks incomplete in every way. Sentence (7) has a principal clause - akatubeiha, 'he lied to us' which could be considered autonomous if the verb kubeiha, 'to lie' is used in absolute terms - i.e: not needing any explanation as to what the lying was about. Otherwise, the subordinate ngu tarikwija 'that he was not coming' is necessary. Sentence (8), (9) and (10) all have principal clauses which cannot be self-sufficient. In (8) ninyesiga, 'I am sure' or 'I am confident' needs something to complete it, especially in the Runyankore - Rukiga version. It is the same with (9) ningira 'I think' and with (10) nimpamya 'I am convinced'.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The function of complement clauses", "completion": "Complement subordinates usually play the role of direct objects or of noun phrase objects. In normal circumstances they can be replaced by an NP object or its equivalent. The main verb in the principal clause is the one that needs to be completed by the subordinate clause which therefore plays the role of NP object. The subordinate clause is therefore part of the VP as illustrated by the tree diagram for sentence no. (2) Complement subordinates therefore serve to complete the sentence by supplementing what is provided in the verb phrase. As the above illustration indicates, these clauses can normally be replaced by a noun or noun phrase.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Note on subordinators", "completion": "This term is used here to refer to the conjunctions or their equivalents which usually introduce the complement subordinates. In Runyakitara, they are not very many, the most frequent being: ngu ngu \"that\", and - ti ti \"that\" to which is prefixed different noun class subject prefixes, that is:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: One could argue that the real conjunction in Runyakitara is", "completion": "ngu ngu, since a conjunction is usually an invariable word, and ti ti cannot be said to be invariable. However, because of its usage, one can also argue that - ti ti plays the role of a conjunction although it is not strictly speaking a conjunction (it could be considered a kind of pronoun). Ndozire nti nookora kurungi. I have seen that you are working well. I have seen that your work is good.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Relatives", "completion": "Relative clauses are characterized by the fact that they are usually noun expansions and often play the role of an adjective when the latter functions as an expansion of the noun. Compare the following sentences in Runyoro-Rutooro. [1] Omwana murungi ali hanu. [1] The good child is here. [2] Omwana omurungi ali hanu. [2] The child who is good is here. In the first example we have a simple sentence with the adjective murungi acting as an expansion of the noun omwana. On the other hand, in the second sentence we have a complex sentence made up of the following clauses: Omwana .... ali hanu (The child .... is here) — is the principal clause; and 'Who is good' — is the subordinate relative clause. Note that in Runyoro-Rutooro the clause omurungi 'who is good' does not need a verb which is overtly expressed. The deep structure of this sentence (clause) could be: ou ali murungi owaali murungi As a matter of fact, the structure: owaali murungi (who is good) could be accepted in some contexts. In the three sentences below, one could even say that all of them are correct. [1] Omwana omurungi azooka kara. [2] Omwana anyakuli murungi azooka kara. [3] Omwana owaali murungi azooka kara. A good child is identified early enough. Sentences (2) and (3) seem to lay emphasis on the 'goodness' of the child as opposed to those who are not good. Otherwise the personal opinion of the writer is that (1) and 92) could be used interchangeably while (3) seems slightly more far-fetched or stylistic. Other examples include: Omushaija ori aha ni munywani wangye. Ogu mushaija ou orikureeba ni mukuru. munonga. Ebitookye eby'omuhendo mukye, noobigura aha. Enjura erukugwa omu October ni nyingi munonga. Omuti ogwamuteera ni mureingwa munonga. Emiti ei orikutema n'eya Petero. Abaana abu murikujuma nibaza kubateera. Omukama ou baitsire asigire abaana baingi munonga. Oburwaire obu murikuhurira bwaza kumara abantu. Ebitabo ebi mwashoma bikahandiikwa omushaija ogu. The man who is here is my friend. The man whom you are seeing is very old. Cheap bananas are bought here. Bananas that cost a low price are bought here. The rain that falls in October is plenty. The tree that has hit him is very tall. The trees that you are cutting belong to Peter. The children whom you are insulting will beat you. The King whom they have killed left a lot of children. The sickness which you hear about is going to finish people. The books that you have read were written by this man. The above sentences are in Runyankore-Rukiga. There is a convention in both Runyoro-Rutooro and Runyankore-Rukiga orthography, that when the relative pronoun introducing the relative clause plays the role of subject, then it is joined to the verbal that is part of the relative clause. On the other hand, when this relative pronoun plays the role of object, then it is separated from the subsequent verbal. For instance, in sentence [1] the relative ori aha 'who is here' is made up of ou ari aha but ou ou is joined to ari to make ori, because the relative pronoun is the subject of the relative clause (the man who is here). In Runyoro-Rutooro it would have been: Omusaja owaali hanu — here again the pronoun is ou and the verbal is ali. Conventionally the two are joined to make: owaali - \"who is\". In sentence [2], on the other hand, the pronoun ou 'whom' is separated from orikureeba 'you are seeing', because here ou has an object function. It is the man who is being seen, and not the one who is seeing. Thus conventionally, we do not write owoorikureeba but ou orikureeba 'whom you are seeing'. Sentence [3] is different from the other examples. The literal translation for Ebitookye eby'omuhendo mukye would be 'The bananas of low price' however, the fact of adding the initial vowel e Examples: e (on by'omuhendo mukye 'of low price' makes the phrase become a relative clause. Compare:).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Conclusion", "completion": "In this chapter we have seen what a sentence is and of what it is made. We have talked of simple and complex sentences and of clauses within sentences. Syntactic analysis in Bantu languages is quite demanding particularly because the demarcation between morphology and syntax in these languages remains quite evasive. This is therefore an area where a lot remains to be done.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: References", "completion": "Brown, K. & Miller, J. (2002). Syntax: A Inguistic introduction to sentence structure. London & New York: Routledge. Fromkin, V., Rodman, R. & Hyamas, N. (2003). An introduction to language (7th Edn.). Boston: Thomson Wadsworth. Kroeger, P. (2004). Analyzing syntax: A lexical-functional approach. Cambridge: Cambridge University Press. Lyons, J. (1968). Introduction to theoretical linguistics. Cambridge: Cambridge University Press.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: ASPECTS OF RUNYAKITARA SEMANTICS Celestino Oriikiriza", "completion": "What is Semantics? O'Grady (1996, p. 268) defines sematics as \"the study of meaning in human language\". To understand it better, it is important if it can be defined in three ways First, as the scientific study of linguistic meaning (linguistic meaning is the meaning denoted by words, sentences, and expressions). Second, as the science of meaning (that is, the way in which meaning is formed). Third, as the quantity of meaning that is packaged in an expression. This is the ordinary interpretation of the word semantics. Sub-fields of semantics include: Lexical semantics (lexicology: the nature of the words and expressions of a language); conceptual semantics (meanings and concepts); logical semantics (propositions); and discourse meaning. Others are: pragmatics (the study of contextual meaning); computational semantics; onomastics (the science of naming); grammar and meaning (grammatical and semantic interface); compositional semantics (sentential meaning) and diachronic and synchronic perspective of meaning.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The meanings of the word 'meaning'", "completion": "There are many meanings of the word 'meaning' but not all of them denote linguistic meaning. According to Ogden and Richards (1985, p. 186), other meanings of the word meaning are: (i) Explanation: Can you tell me what you mean by your action? In this utterance, 'meaning' stands for explanation. (ii) Purpose or special quality: Life has lost its meaning. In this utterance, 'meaning' represents purpose or quality. (iii) True nature of something: We seem to have forgotten the true meaning of Christmas. In this utterance, 'meaning' denotes the nature of something. (iv) Experience and understanding: Do you know what missing an exam means? In this utterance, 'meaning' denotes an experience and knowledge of something. (v) Intention: What do you mean by doing that to me? In this utterance, 'meaning' denotes intention. (vi) Importance: Health means everything. In this utterance, 'meaning' denotes importance. (vii) Indication: This signpost means that there is a zebra-crossing ahead. In this utterance, 'meaning' has the sense of 'indicate'. (viii) Suggestion: There is no any [meaning] of hatred in this letter. In this utterance, 'meaning' denotes suggestion. These are not linguistic meanings but rather meanings to do with the essence of something, implication of something, inherent order of something, the philosophy (that is, reason) of something. The meanings above can therefore be categorised under broader areas of meaning as shown in the table below.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Broader categories of meaning", "completion": "All the above are not linguistic meanings but other kinds of meaning. Linguistic meaning refers to the thing or idea that is denoted by a word, sentence, or expression. Using the examples above, we can derive linguistic meanings for each of them as shown below.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Linguistic meanings", "completion": "Sentence Can you tell me what you mean by your action? Life has lost its meaning. We seem to have forgotten the true meaning of Christmas. Do you know what missing an exam means? What do you mean by doing that to me? Health means everything.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Linguistic meaning", "completion": "I am surprised by what you have done. Life is meaningless (to me). People no long observe Christmas as they used to do. I am going to suffer because I missed an exam. You have caused me problems because of what you have done. You need to maintain your health. Sentence This signpost means that there is a zebra-crossing ahead. There is no any meaning of hatred in this letter. Linguistic meaning Take care as you drive ahead. The letter does not impute hatred. These examples show that there is a difference between linguistic meanings and other kinds of meaning in the world. The aim of semantics as a language discipline is to investigate and explain the elements involved in the formation of linguistic meaning, and the ways in which they form the meaning. The elements are words, sentences, expressions, among others. There are other disciplines (Philosophy, Fine Art) that study other kinds of meaning, as shown above. They study meanings such as philosophical and artistic meanings respectively.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Scope of Treatment of Linguistic Meaning in this Chapter", "completion": "Most studies investigate linguistic meaning at the level of words, sentences, propositions, context of utterances and discourse. The main thrust of this chapter is to show that the meanings represented by these structures, and the nature of the structures themselves are a result of what pertains in the real world and how it is expressed in a given language. For instance, if a situation occurs where a human entity uses his/her hand to pick an object such as a book from a shelf, assuming the entity is a student and the action has just happened, the situation can be expressed in Runyakitara (Ry-Rk), as: omwegi yaiha ekitabo aha materekyero (The student has removed a book from the shelf). Although the mental encoding of the action 'pick' differs between English as 'get' and Runyakitara as 'remove' respectively, the situation (that is, the event that is obtaining) is the same. It is the expression that speaks about it that differs. Depending on the language, the difference may be in terms of mental encoding which impacts on the lexical decoding (e.g., 'get' versus 'remove' as in the example above), overt marking of definiteness (e.g., 'the' as in the English sentence), etc. The correspondence of what is in language and what is in the world helps to explain the interface between situations in the real world and their encoding in language. The situations in the real world are universal, e.g. 'a human entity picks a book from the shelf' can happen anywhere, but they are encoded (or expressed differently) between languages in terms of communication. Therefore, this chapter explains the link between that which is in the language (in this case Runyakitara) and that which is in the world. It will be called linguistic isomorphism of language and phenomena.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Prior Work on Linguistic Isomorphism of Language and Phenomena in Runyakitara", "completion": "The work in this chapter is not necessarily the first one to talk about language and meaning, particularly on linguistic isomorphism. Prior work on Runyakitara exists which indirectly displays the fact of this aspect. Taylor (1985) identifies several subcategories of Runyankore-Rukiga lexicon, whereby it is representative of the phenomena (entities) in the Runyankore-Rukiga institutional and material environment. Muranga (1990) discusses the meaning and philosophy of Rukiga personal names, reflecting what is in the real world (that is, places). Both Rubongoya (2013) and Mubangizi (1963) tackle examples of parts of speech in Runyoro-Rutooro and Runyankore-Rukiga respectively in a bid to show how Runyakitara words function. The former would also show the semantic properties of words, nouns in particular as the basis of how they are grouped in noun classes. These efforts show how the works aim at portraying the way in which the mind of a Runyakitara speaker perceives the concept that is denoted by a word, and therefore how the word refers to the entity that exists in the real word as a 'concrete' object in the realm of that language. Below are examples of part of the content of the works above. Taylor (1985): Structured semantic fields (Taylor, 1985) (a) Kinship terminology: ishenkuruza (his/her great-grandfather), nyinenkuruza (his/her great-grandmother), ishenkuru (his/her grandfather), nyinenkuru (his/her grandmother), ishe (his/her father), nyina (his/her mother), mukaishe (his/her step-mother), ishento (his/her uncle), nyinento (his/her aunt), ishenkazi (his/her father's sister), (sic.) nyinashengye [Rukiga] (his/her father's sister). (b) Colour terms: Taylor (1985) deals mainly with the aspect of the naming system of the colour terms in Runyankore, the morphological formation of words for colour, examples of the colour terms and basic colour terms. It is noted that there are prefixes which denote femininity and masculinity in the colour naming system, and that the prefixes have correspondence with those for personal names. Thus, ka ka is prefix for colour terms referring to heifers (cattle), while ru ru - is a prefix for colour terms referring to bulls. A mention of names such as kagaaju (brown female cow) and rugaaju (brown male cow) would therefore justify this observation. Personal names in Runyankore-Rukiga are not necessarily referring to colour but to sex. Such names are common in the traditional society of Banyankore and Bakiga, for example Kambugiro and Rutashaazya, where the former is a name for a woman and the latter for a man. The stems for basic colour terms in Runyankore-Rukiga are given in Taylor (1985) as -era (white), -tukura (red), -iragura (black). The terms are normally adjectival in structure, whereby the prefixes that are attached to them derive from the appropriate noun class marker. Taking an example of the noun class for the word ente (cow), ekirabyo (flower) which fall in noun class 9/10 9/10 (en-/en-) and 7/8 7/8 (eki-/ebi-) respectively, the following would be the description of 'a white cow', 'a black cow' and 'a red flower': ente erikwera (a white cow), ente erikwiragura (a black cow), ekirabyo ekirikutukura (a red flower), omuntu orikwiragura (a darkskinned person). (c) Body parts: The following words among others are listed in Taylor (1985) as part of the inventory of words referring to body parts: rujuga (Adam's apple), okwahwa (armpit), omugongo (back), bladder (oruhago), omwitsyo (breath), finger (orukumu), ekigyere (foot), empiita (sweat). They represent objects/entities in the real world. However, omwitsyo (breath) and empiita (sweat) refer to entities that do not make up the framework of the body. For this reason, they would not be among the terms for body parts. Their appropriate category needs to be identified. Body respiration and body waste materials would be the immediate groupings to think about. (d) Cattle markings, botanical and personal names: Behind the names of cattle given in Taylor (1985) is the argument that the naming is based on the unique features of a cow (also emphasised in Ingfield, 2003), most of which are the markings on the skin. This is verifiable from the following names and descriptions as outlined in the work: kyasha [a cow with a] small patch on forehead mamba [a cow with a] grey and white patch(es) mbarago [a cow with a] clear brown patches mbombo [a cow with] stripped patches gaaju [a cow which is] light brown mayenje [a cow which has] black or white spots all over the body (e) Basic vocabulary: The basic Runyankore-Rukiga vocabulary listed in Taylor (1985) ranges from adjectives to verbs and nouns. It is a list which consists of about two hundred words. Examples of the words include -ona/-ena (all). This is a pronoun stem to which a noun prefix is attached. Others are: kandi; na (and), enyamaishwa (animal), aha (at), omugongo (back), enyima (behind) and -tiina (fear), sic. okutiina, v. (fear). The infinitive form as in the foregoing example is the natural form for citation of verbs. In attempting to give the basic vocabulary of a language, one is aiming at showing the main stream vocabulary of that language. Examples: Rubongoya (1999).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Semantic Fields", "completion": "This sub-section focuses on ways of categorisation of words. The different ways are presented, compared and evaluated. Then, it is shown how they represent semantic isomorphism of language in terms of their frameworks. Together, they are viewed under a broader theory of semantic fields. A semantic field is a set of words (or lexemes) related in meaning. For example, a set of the words referring to different colours is a semantic field. This field is referred to as 'words for colour', or as 'colour terms'. Therefore, a semantic field for colour terms would include words such as red, green, black, purple, white, orange, blue, among others. Figure 5.2 below shows a semantic field of colour terms. Figure 5.2. A semantic field of colour terms The words in a semantic field share a common semantic property, i.e. subject matter. For instance, the semantic field for colour terms consists of all words referring to colour. Museveni et al. (2012) make an assumption that words exist as names of things belonging to different domains (that is, semantic fields). The main domains identified in this work which in some respects tends to follow the model of grouping of words in Roget (1987) are indicated below: [1] Words for things of the heavens, earth and cosmology [2] Words for plants [3] Words for animals [4] Words to do with human kind [5] Words to do with human language [6] Words to do with social behaviour in closely related communities [7] Words for agriculture and preparation of foods and beverages [8] Words for livestock farming, milk and meat [9] Words for work and the world of skills [10] Words to do with dressing, ornaments and perfumes [11] Words for travel on land, water and in the air. Each of the broad domains of words has sub-domains. For instance, the domain for words of plants has these sub-domains with corresponding words. Examples in Museveni et al. (2012) include the following (translation and comments are mine, where the source is not indicated): Words for plants amacanda (sunflowers) amababi (leaves) amashaari (tree branches), eishaari (tree branch) eibwa (thorn) amahwa (thorns) Words for grasses, creepers and weeds ekiraare (weeds) encenzilenkyenzi (goose grass) omutanga (inedible pumpkin-like plant) omucuamba (star-grass) Words for mushrooms, mosses and weeds ebituzi (large edible mushrooms), ekituzi (large edible mushroom) entyabirilensyabiri [dialectal difference] (type of large mushrooms) engongi (algae) okuhumba (to catch moulds) okwiha obutuzi (to pick a smaller type of mushrooms) omugina (area where the mushrooms have grown) By using word domains, Museveni et al. (2012) would like to base on the theory of semantic fields to put Runyankore-Rukiga words into (natural) lexical groups based on the natural order of things. The work somewhat deviates from the treatment in Roget's Thesaurus where words are grouped following a philosophical dimension to show semantic fields. Landau (1989) portrays that Roget (1779-1869) divided up vocabulary into six main areas, namely, abstract relation, space, matter, intellect, volition (will) and affections. These do not reflect the philosophical but rather the natural dimension of things. Roget (1989) based on them to compile what is commonly known as Roget's Thesaurus. To get the words under each of the domains in the thesaurus, he looked at the concepts/things and named them. The names of the concepts formed the vocabulary; English vocabulary in this case. For instance, for the concept of 'affections' in Roget (1987), the following classification is found: Affection: general terms, personal, sympathetic, moral, religious Moral: obligation, sentiments, conditions, practice, institutions Practice: temperance, intemperance, sensualism, asceticism, etc. Following both the natural order of things approach and the philosophical dimension approach, it is assumed that it is possible to divide up the vocabulary of a language into semantic fields, much as the two approaches do not yield the same results. Both approaches can also create cross-cutting terms; that is, terms which belong to more than one domain. For instance, in English, love (n.) can belong to 'affection' and 'moral' sub-domains. In Runyankore-Rukiga, ekiraare (weeds) and omucwamba (star-grass) can belong to the plant domain and to the grass domain at the same time. Crystal (2003, p. 104) observes that another inconsistency on the part of semantic fields is that, [There is] ... a great deal of variation as we move from one part of the language to another. For instance, whereas it is easy to make a perfect semantic field for words to do with 'body parts' or 'names of fruits', it is not quite the same for words to do with 'noise' or 'ornaments' (things used for decoration). According to Crystal (2003), some words for \"noise\" or \"ornaments\" will not seem to be exactly belonging to the same concept. Examples are music and watch respectively. Cross-cutting terms and fitness of a term in a semantic field create a challenge of getting a consistent approach for establishing semantic fields, and therefore, the need to continue looking for more consistent (precise) divisions of concepts. The question is: under what semantic approach can words be perfectly divided? This is one end that some linguists could have come to in search for perfect divisions of words. The situation-role theory enunciated in Kiingi (2009) moves towards this perfection. In the theory, divisions of all things are enunciated, as in Table 5.3 below. Table 5.3. Division of all things 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 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. 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 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. 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 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. Kiingi (2008a), Kiingi (2008b) and Kiingi (2009) posit the following roles that are played by entities. Table 5.4: Roles played by entities 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 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). 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 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). Sentence: He turned a traitor. Formalization (that is, semantic structure): Vh Gq Sentence: The ball hit me on the head. Formalization (that is, semantic structure): Zr Wh 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. 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 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 ( Ry/Rk Ry/Rk ): amashansha (banana leaves) - amababi g'emitumba (leaves of a banana tuber) ebishuusha (pumpkin leaves) - amamabi g'ebihaaza/ebyozi (leaves of pumpkins) This kind of compilation is a called a subject dictionary, or a lexicon in general terms. 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' 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'. 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 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). 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 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 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 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.) 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 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.) 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 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. 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. 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. 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 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. Situations, their Encoding and Expression in Language Events happen independent of language. For instance, the event (that is, the situation) of a leaf decaying or water boiling. In English sentnec form, these particular situations could be exressed as:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The leaf deacayed or The water boils", "completion": "Both correspond to the sentence pattern Subject + Verb (SV). It is the ame in Runyakitara for sentences like: Omwana yaarira (The child has cried); and Omuti gukooma (The tree dried up). Basing on the situation-role theory, we can show the propositional form of the situations expressed by the sentences. Also, it is possible to show the sentence patters for the propositions. The propositions indicate how the situations are encoded in the mind. Below are examples of sentences from Taylor (1985) and Rubongoya (1999) which are used to illustrate propositional forms and their equivalent sentence patterns. The first line shows the sentence, while the second and the third show the propositional form (based on the symbols in Table 5.3) and sentence pattern respectively (S, V, O, A, S' in the examples represent subject, verb, object, adverbial and clause in that order). Taylor (1985, pp. 90-96) (Ry/Rk): (1) Omuntu akwaise (sic.) enkoni (Someone is holding a stick). h h holds r r; SVO (2) Omwambari naamureeba (I have seen the official). h1 h 1 ​ has seen h2; h 2 ​ ; SVO (3) Mpa akasente (Give me some money). h1 h 1 ​ requests for m m from h2 h 2 ​ ; (O)SVO → → SVOO (4) Yohaana ni omushomesa (John is a teacher). h h is q q; SVC (5) Akeeyeta omukama (He called himself a king). h1 h 1 ​ calls h1q h 1 ​ q; SVOC (6) Omwana akizakiza ishe (The child is different from its father). h1 h 1 ​ is different from h2 h 2 ​ ; SVO (7) Naashushana na ishe (He is like his father). h2 h 2 ​ similar to h2 h 2 ​ ; SVA (8) Wakame yaagarama obwino yaabwanika (Brer Rabbit lay down with his teeth exposed as if it was dead). z z changes to q; q; SVS' (9) (a) Akaitwa omwibi (He/she was killed by a thief). h2 h 2 ​ causes an effect to h1 h 1 ​ (such that h2 h 2 ​ dies); SVO (b) Akaitwa omuze (He/she died of smallpox). b b causes an effect to h Examples: h (such that).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Semantic Change", "completion": "Semantic change refers to a process by which words change in meaning. In relation to isomorphism of language, semantic change is indicative of change in phenomena. Therefore, it means that change in the real world influences a change in language. In the case of words, a change in their meaning is a result of a change in a situation or practice that exists. In the subsequent paragraphs, the content is aligned to changes in the meanings of words to illustrate changes in practices and conceptions. Byakutaga (1996) gives the following Runyoro-Rutooro examples of semantic change. Table 5.5: Runyoro-Rutooro examples of semantic change", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Causes of Semantic Change", "completion": "Byakutaga (1996) gives the following causes of semantic change. Development of new concepts (e.g., in the case of ebyaitu) above. The development of new practices (e.g., in the case of entomi) above. Development of new innovations (e.g., the use of computer which apparently was named kalimagezi in Luganda). It is said that originally the word kalimagezi referred to someone who is bright (oyo omwana mugezi 'that child is bright'). The meaning of kalimagezi was extended to mean computer. The examples above in Byakutaga (1996) denote meaning extension of words. Over time, words do extend in meaning. This process is called meaning widening (or broadening). Below are the different ways in which words change in meaning, as described in Murray (1996). The different ways are taken to be the types of semantic change. (i) Semantic broadening: It refers to a process by which a word gains a new sense, in addition to its previous sense or senses. For Runyakitara, the examples in Table 5.5 above, are cases of semantic broadening. A word gains a new meaning without losing its former meaning. (ii) Semantic narrowing: It is a process by which a word loses any of its senses which it used to have. In Runyankore-Rukiga, the word omwigarire which used to mean 'king's wife', today refers more to 'handmaid of God' in the religious sense (Christianity) than its former meaning. Similarly, the word omushumba which used to mean 'employee' and 'cow-herder', today refers more to 'pastor' (in Pentecostalism) than to the former meanings. The former meanings of these words are getting more obsolete, and this portrays gradual semantic narrowing. (iii) Semantic shift: It refers to the process in which a word loses its former meaning, and takes on a new, but often related meaning. For example, in Runyankore-Rukiga the word omukago meant a blood-sealed friendship, but today it means any form of close friendship. Similarly, the word okuramya meant worshipping a traditional god, but today it means Christian worship. (iv) Semantic weakening (that is, suppression of meaning): It is a process by which the meaning of a word is suppressed in terms of its actual sense. In RunyankoreRukiga, the meaning of the word omuhuuku (male slave) is relative to a captive who has been turned into a slave. Today the word is used to mean 'servant' in jocular circumstances when a person wants to tease the other, telling them that he/she is not their servant. In this case the former meaning is suppressed. Incidentally, this trend of usage of the words is steadily gaining momentum. In religious terms (Christianity), the word omuhuuku is constantly used to refer to 'servant of God' or to 'those who are humble before God'. However, this trend of change of meaning has not affected the word omuzaana (female slave) which is the direct opposite of the word omuhuuku (male slave). The latter tends to be used to collectively refer to both males and females whenever used, thus supressing its actual sense. Another example in Runyankore-Rukiga is the expression abanyabuzaare n'abanyamikago, which in its strict sense means 'relatives and friends'. It is normally used as a phrase in announcing the death of someone, but whenever it is used the sense that is carried is: 'all the people who know the deceased' other than 'relatives and friends'. (v) Semantic pejoration and amelioration: The process whereby a term acquires pejorative meaning (i.e., donates disapproval) compared to its ameliorative meaning. In the Runyankore-Rukiga religious discourse, expressions like abairu baawe (your servants) have an ameliorative sense. Traditionally among the Banyankore (Uganda), the word omwiru (a materially poor person) carried a pejorative sense. With the coming of Christianity, it is adopted in expressions like omwiru wa Ruhanga (God's son or daughter) in an ameliorative sense. (vi) Metaphorical change: It is a process by which a word with a concrete meaning takes on a more abstract sense, although without losing its original meaning. The word okuhweza (to visualise) in Runyakore-Rukiga has a concrete meaning, i.e. 'to see with one's eyes'. The speakers may use the word in constructions such as Abo bakahweza kare; baine entunguuka (Those became clever; they have developed). In this sense okuhweza means to be 'quick-witted'. This is a more abstract and recent meaning denoting metaphorical change. (vii) Loss of lexical items: This refers to words which are no longer used in a language. The words enyamuziga (bicycle), engondoore (ram) and ekizibaho (coat) are examples of Runyankore-Rukiga words that are now obsolete. New words, instead, are used to mean the same entities; i.e., egaari, empaya y'entaama and egooti/ekooti respectively. The processes of lexical change (as described above) form part of semantic change. Semantic change causes language change. Whether it is lexical change or semantic change, there is need to examine the intrinsic factors that underlie these processes. Taking an example of entomi (fist) in the examples above, the entity it refers to denotes a biotic object. It extended in meaning to 'bribe', which denotes a material object. This change is indicative of new phenomena that happen in the real world and how it is encoded in the human system of communication (that is, language). The new phenomena happen independent of language. Their encoding or conceptual existence (Namyalo, 2014) in the language is consequential with the occurrence of the phenomena. The phenomena (or situations) that take place in the real world can be new. They can also be old, or intermediary (neither old nor new). They can be positive or negative. They can be relational. The phenomena that get out of place in the real world cause a concurrent effect in the language. For instance, in the case of word loss, words are less used, and eventually get lost, leading to word loss. The theory of linguistic isomorphism as explained for language change, word classification (word domains) and sentence structure applies to other semantic features of language. These are meaning relations which include antonymy, synonymy, hyponymy/hypernymy, semantic incompatibility, among others described below.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Antonymy", "completion": "Antonymy is the relationship of oppositeness of meaning. Antonyms are opposite word forms in a language. Examples of antonyms in Runyakitara include omutsigazi (young man) versus empangare (grown up girl), omushaija (man) versus omukazi (woman). Antonyms therefore denote oppositeness of concepts. The concepts may be concrete or abstract objects that exist in the real world as the examples above would indicate. That is to say that there exists a pair of entities, e.g. 'girl' and 'boy' in the world. For purposes of communication, they have names in the language. The names must be opposites of each other since the entities they refer to are. Crystal (2003) identifies gradable antonyms, complementary antonyms and converse antonyms. The work goes ahead to define them as follows: Gradable antonyms show the expression of degree, e.g. small/big, wide/narrow, Complementary antonyms express binary contrast, e.g. male/female, single/married. Converse antonyms include terms whereby the meaning of one presupposes the meaning of another, such as sell/buy, parent/child. Much of these examples represent entities or ideas which are in the real world in terms of physical size ('big' or 'small'), physical binary contrast ('male' or 'female') and sequence of things ('sell' and 'buy'). In the following section, examples of antonyms in Runyakitara are listed. Their translation and categorisation show how they also lend themselves to the theory of linguistic isomorphism, i.e. that their meaning and relationship cast the entities that are in the real world and their nature of juxtaposition. Table 5.6. Examples of antonyms", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Synonymy", "completion": "Different from antonymy, synonymy is the relationship of sameness of meanings of words (Crystal, 2003). Hurford and Heasley (1983) define synonymy in specific terms. They render synonymy as the relationship of words in terms of the meaning(s) that they have in common. Here, the assumption is that not all meanings are the same between a pair of words. They give an example of 'hide' (v.) and 'conceal' (v.) which are not the same in all of their meanings. According to Palmer (1981) there is no perfect synonymy. Each word in a pair or group of synonyms will have a distinctive meaning from the other or others. The distinction may be in terms of dialectal differences, style, metaphoricity, among others. Runyakitara examples for synonyms based on the strict definition of synonymy are as follows: When the words in the pairs above are analysed, they are not exactly the same in meaning. Each will have a slight difference in meaning. 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) 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 uza 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 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.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Sentence", "completion": "The fruits were hidden behind the fridge. Words can hide meaning. Some people hide the truth. The illicit consignment was concealed in boxes of textbook materials. The enemy concealed himself. Meaning of hide/conceal (1) To keep something in a place so that people do not see it (2) To make something appear less obvious (3) To cover up what is supposed to be known (1) To put something in another for purposes of hiding it (2) To keep something in a secret place to deny other people access to it From the meanings above, there is similarity between meanings (1) and (2) of 'hide' and 'conceal' respectively. Similarity and dissimilarity of meaning is a representation of the phenomena that occurs in the world (that is, the events entailed in the words are real). Therefore, this conforms to the isomorphism of language and phenomena (linguistic isomorphism).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Hyponymy versus Hypernymy", "completion": "Hyponymy is the relationship of inclusion of the meaning of a word in the meaning of another. The meaning of the word 'car' is included in the meaning of the word 'vehicle', for example. The word which includes the meaning of another is a hypernym. It expresses the relationship of inclusion of the meaning of a word in the meaning of another. The objects represented by hyponyms and hypernyms exist in the real world, but their meaning is described in words. For instance, 'a car' exists as a single object 'car', and 'a vehicle' is any object that moves by the power of an engine. Much as each exists singly, it is part of the others whose collection forms a virtual form. Therefore, the word 'vehicle' represents what exists in the real world in virtual form. Like other languages, Runyakitara words denote entities that have concrete and virtual existence in terms of hyponymy and hypernymy. The word ente (cow) has the latter quality. Its hyponyms are enyana (calf), enumi (bull), ejigija (heifer), encwamutwe (new born calf) and omutavu (calf).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Polysemy", "completion": "Polysemy refers to relationship of the multiple meanings of a word by extension of its basic sense. Examples of words with multiple meanings can be cited in Rubongoya (2013) as shown below. okwetumbura (v. refl.) to pride oneself, flatter oneself on, stand on tip toe; pluck up courage; abantu abamu kwetumbura kubagiza ensoni (some people regard flattering oneself as a shameful thing.) okugaba (v.i) to distribute, to give away, to contribute, give in marriage, send out (army); ebintu bye abigabira abanaku (he/she gives his/her belongings to the poor); ija ongabise ebyokulya (come and help me distribute food). okutagaarra (v.i.) to take up much space, spread out, extend; abaikaarra omumotoka bafunzire tibatagaraza maguru gaabo (those who sit in a car in excess do not spread out their legs). The relationship of multiple meanings of words lies in the conceptual sense that cuts across the set of the meanings of a polysemous word. In the examples above underlying concepts are 'stand out' for okwetumbura, 'give out' for okugaba and 'spread apart' for okutagaarra.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Homonymy and homophony", "completion": "While other sense relations involve the shape of the meaning of words, others involve the relationship in the shape of the words themselves. The latter sense relations are referred to as homonymy (that is, the sameness of the shape of words). Homonyms are of different types, namely, homologues and homomorphs. Homologues are of two sub-categories: homographs and homophones. Homographs are different words with the same spelling. Homophones are words of different spelling but with the same pronunciation. Crystal (2003) offers the following examples for English language: 'bank' (building) vs 'bank' (ground), and 'threw' vs. 'through' for homophones. Homomorphs are same shape of words belonging to different parts of speech, e.g. 'water' (n.) and 'water' (v.) Although different in shape, homonyms as words represent different entities in the real world. However, the language form makes them similar or different in shape. The origin of the shape for homophones may be quite clear: similar pronunciation of words. The same goes for homomorphs, which are a result of conversion. It is not clear what the origin of homographs is. Lyons (1977), Crystal (2003) and Soanes (2001) trace their origin under etymology. Lyons (1977) gives an example of 'port' 1 (harbour) and 'port' 2 (kind of fortified wine) which are distinct words. It is maintained in this work that the former is derived from Latin (portus 'port') which is a reconstruction of the form ford (Modern English), while the latter is derived from 'Oporto' the name of a city in Portugal through which wine was exported. It is also noted in this work that the name of the city came from the Portuguese expression 'o porto' which meant 'the harbour' and originated from Latin 'porto'. From this background we note that since the words in question denote unrelated concepts (harbour and drink, wine) each concept needs a different name; that is, word. Therefore, instead of having one word for both meanings (polysemy), each is denoted by a different word (homonymy). In Runyakitara, words are spelt according to how they are pronounced unlike in English, for instance, where it is not the case. There is no mismatch between phonetic and phonemic representation in Runyakitara. Runyakitara words such as omukama (king) have letters represented by the same grapheme as the sounds. But the word 'Chemistry' in English has sound /k/ /k/ which is represented by ' ch ' as the grapheme. Therefore, a language with matching phonetic and phonemic representation as Runyakitara is not expected to have homophones. Homomorphs are also not expected since they come about as a result of stress placement. Being a non tresstimed language, Runyakitara is not expected to enlist homomorphs. Runyakitara has homographs such as shown below for Runyankore-Rukiga: omuti (tree)/omuti (concentrated banana juice), engoma (drum)/engoma (throne), amahembe (horns)/amahembe (witchcraft)/amahembe (bicycle handlebars). To be noted is that homography involves words each of which represents an independent entity in the real world. Homographs are to the language, while the entities they represent are to the world. Again this equals to linguistic correspondence between language structure and phenomena (linguistic isomorphism).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Conclusion", "completion": "In this chapter, various semantic perspectives of the correspondence of what is in the language and what is in the world have been explored in respect of Runyakitara. This concept of correspondence has been termed as semantic isomorphism of language. The perspectives explored include from semantic fields, noun class semantic properties, divisions of words and situations, semantic change and meaning relations. In each case, the language structure has been presented, and commented on in terms of how it is a representation of phenomena that exist in the world environment of the speaker. Several more linguistic insights have been arrived at in this chapter. They include criteria for determining linguistic meaning, approaches to compilation of thesauruses, compilation of a lexicon, encoding/expression of meaning, examples of semantic change and meaning relations in Runyakitara, among others. The chapter portrays that the occurrence of phenomena is independent of language, but language is used to express it for purposes of communication. The implication of this is that the more we study the language the more we appreciate it and use it to communicate better.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: References", "completion": "Byakutaga, S. C. (1996). Language corruption or change? The case of Runyakitara. Makerere Papers in Languages and Linguistics, 1(3), 12-21. Fergusson, R. (Ed.) (1986). The Penguin dictionary of English synonyms and antonyms. London: Penguin Books Ltd. Hurford, J. R. & Heasley, B. (1983). Semantics: A coursebook. Cambridge: Cambridge University Press. Infield, M. (2003). The names of Ankole cows. Kampala: Fountain Publishers Ltd. Klingi, K. B. (2008a). The semanticosyntactic bridge. Kampala: Unpublished paper, Makerere University Institute of Languages. Klingi, K. B. (2008b). The semanticosyntactic bridge I. Retrieved from: http://lu-ganda.ugaccommodations.com/Semanticosyntacticbridge.pdf. Klingi, K. B. (2009). The semanticosyntactic bridge II. Retrieved from: http://lu-ganda.ugaccommodations.com/The\\ Semanticosyntac-tic%20Bridge%20II.pdf. Landau, S. I. (1989). Dictionaries: The art and craft of lexicography. New York: Cambridge University Press. Lyons, J. (1977). Semantics (Vol. 2.). Cambridge: Cambridge University Press. Mubangizi, B. K. (1963). Kanyarurimi 1. Mbarara: Omuhanda gw'Okumanya. Muranga, M. J. K. (1990). Pessimistic nomenclature in south west Uganda. Makerere Papers in Languages and Linguistics (1), 64-84. Murray, R. W. (1996). Historical linguistics: The study of language change. In O'Grady, W., M. Dobrovolsky & F. Katamba (Eds.), Contemporary linguistics: An introduction ( 3rd 3 rd Edn.) (pp. 344-346). London/New York: Longman. Museveni, Y. K., Muranga, M. J. K., Gumoshabe, G., & Muhoozi, A. N. (2012). Kandondoozi y'Orunyankore-Rukiga: A thesaurus of Runyankore-Rukiga. Kampala: Fountain Publishers. Namyalo, S. (2019). Modernisation of Luganda terminology in the field of linguistics. Kampala: Makerere University press. Ndoleriire, O., Kintu, J. & Kasande, H. (2009). Runyoro-Rutooro-English dictionary. Kampala: Fountain Publishers. Ogden, C. K., & Richards, I. A. (1923, 1985). The meaning of meaning. London: AKR Paperbacks. O'Grady, W. (1996). Semantics: The analysis of meaning. In O'Grady, W., M. Dobrovolsky & F. Katamba (Eds.). Contemporary linguistics: An introduction (3rd Edn.) (pp. 268). London/New York: Longman. Oriikiriza, C. (Ed.). (2007). Kashoboorozi y'Orunyankore-Rukiga. Kampala: Fountain Publishers Limited. Palmer, F. R. (1981). Semantics (2 nd nd Edn.). Cambridge: Cambridge University Press. Roget, P. M. (1987). Roget's Thesaurus of the English words and phrases. London: Longman. Rubongoya, L. T. (1999). A modern Runyoro-Rutooro grammar. Cologne: Rüdiger Köppe Verlag. Rubongoya, L. T. (2013). Runyoro-Rutooro/English and English/Runyoro-Rutooro dictionary (1 st st Edn.). Fort Portal: Modrug Publishers. Soanes, C. (2001). The Oxford dictionary of current English. London: Oxford University Press. Taylor, C. (1985). Croom descriptive grammars: Nkore-Kiga. London: Croom Helm. van Noppen, J. P., & Dierickx, J. (2003). Crystal. The Cambridge encyclopedia of language (2 nd nd Edn.). Cambridge: Cambridge University Press.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Introduction", "completion": "Translation is defined by Pearsall (2001, p. 1969) as \"a written or spoken rendering of the meaning of a word, speech, book, or text, in another language\". On the other hand, Babcock (2002, p. 2429) defines translation in two forms: As a verb, \"a rendering from one language or representational system into another\". In other words, translation is to turn into one's own language or another language; to make a new version by rendering into another language. And as a noun, translation is an act, process, or instance of translating as a rendering from one language or representational system into another. Translation is an art that involves the recreation of a work in another language for readers of a different background. According to Bassnett (1991), translation is the rendering of a Source Language (SL) text into the Target Language (TL) so as to ensure that (1) the surface meaning of the two will be approximately similar and (2) the structures of the SL will be preserved as closely as possible but not so closely that the TL structures will be seriously distorted. On the other hand, Brislin (1976) defines translation as the general term referring to the transfer of thoughts and ideas from one language (source) to another (target), whether the languages are in a written or oral form; whether the languages have established orthographies or do not have such standardisation; or whether one or both languages are based on signs, as with sign language of the deaf. Venute (1995, p. 17) defines translation as \"a process by which the chain of signifiers that constitutes the source-language text is replaced by a chain of signifiers in the target language, which the translator provides on the strength of an interpretation\". Finally, Larson (1984) defines translation as a discipline that consists of transferring the meaning of the source language into the receptor language. This is done by going from the form of the first language to the form of the second language by way of semantic structure. It is meaning which is being transferred and must be held constant. Only the form basically changes due to the differences in the structure of different languages. The above definitions have a number of things in common. There is consensus among the different scholars mentioned above that translation involves transfer of information from one language (SL) to another (TL) and that the words used may not be the exact equivalents of what was in the SL. But there should be semantic harmony in both languages to make sure that the meaning in the SL is the same in the TL. The translator must avoid semantic shift, which would lead to misinformation. The setting of the text for translation should also be maintained, the styles, broadly speaking, must be equivalent, or comparable. The form, therefore, must be maintained in relation to the structure of a given language. Larson (1973) describes form as the actual words, phrases, clauses, sentences, paragraphs, etc., which form the surface structure of the language. The translated version should therefore, have a dynamic equivalence if it cannot get the exact equivalents. What Does the Form of the Language Include? According to Larson (1973, p. 3), the form of the language includes \"the actual words, phrases, clauses, sentences, paragraphs etc.\", which form the surface structure of the language. For example, in the sentence: (a) The slow cat was knocked by a fast car. The actual words are: the slow cat was knocked by a fast car; and they form a sentence. This sentence is subdivided into subject and predicate, thus: This structure (of subject and predicate) too constitutes the form of the sentence. If we take a Runyakitara sentence like: (b) Omwana mubi akaiba omuyembe. The words: Omwana mubi akaiba omuyembe make the form of the sentence. Therefore, if we were to translate the first sentence into Runyakitara and the second sentence into English, the words would change their form. The English form would not remain as English, neither would the Runyakitara form remain Runyakitara. Therefore, the translations of sentences (a) and (b) would be as follows: English: The slow cat was knocked by a fast car. Rn/Rt: Akajangu akakaba nikagenda mpora emotoka erukwiruka muno ekakatomera. Ry/Rk: Akajangu akaabaire nikagyenda mpora emotoka erikwiruka munonga ekakatomera. You will notice that the structure of the sentences in Runyakitara has changed and is not like that of English. The number of words for both sentences is different from those in the source text. Whereas in the source language there are nine (9) words, in the target languages, they are eight (8) (in Rn/Rt) and eight (8) (in Ry/Rk). It should be noted that even if the number of words had been equal with those in the source text or less, still there would be a change in form. One important point to note is that, whereas the form of the source text changes in language, the meaning does not change. This is because, if the meaning was to change, then the intended message would change. Thus, the rule to remember in translation is keeping the original meaning as original as possible, even if it means changing the form. For example, in the following translated sentences, the form and structure are maintained but the meaning drifted. For all the sentences, the form has been maintained but the meaning has shifted, which has distorted the intended message. Thus, according to Larson (1984) in Rwomushana (2004, p. xiii) Translation consists of studying the lexicon, grammatical structure, communication situation and cultural context of the source language text, analysing it in order to determine its meaning and then reconstructing this same meaning using the lexicon and grammatical structure which are appropriate in the receptor language and its cultural context. In that context, the proper translation for the above example should be as follows: i) English: The old dog bit me Ry/Rk: Embwa enkuru endumire iii) English: One by one makes a bundle Rn/Rt: Kamu kamu nigwo muganda. It should be noted that the source language is the one from which the translation is made and the receptor or target language is the language into which the translation is made. However, you may have noticed that whereas in the source language one form may be expressed by one word, in the receptor language, it may be expressed by more than one word and vice versa. For example: Ry/Rk: Ekitabo ky'omwegyesa The teacher's book The book for the teacher The book which belongs to the teacher The book owned by the teacher. All these are different forms expressing one meaning. Due to differences required in form to convey a certain meaning, the translator must choose the best form which expresses the meaning in the most natural way in the receptor language. In doing this, the appropriate vocabulary, idioms and expressions, must be chosen to put the message across.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Reasons for Translation", "completion": "There are various reasons that justify why documents should be translated from one language to another. These include the need for accessibility. Most innovations take place in a language the person who has innovated speaks or uses. In most cases, all that information is in that language. Unless the innovation is rendered into another language, the innovation may remain in the source language and yet the beneficiaries of the innovation speak a different language. Innovations can therefore, be accessible to other languages if there is translation. Secondly, new inventions are usually accompanied with instructions on how to use a product. However, the inventers may not speak more than one language and yet what they have invented is for usage across the globe. Such instructions can be followed if they are written in a language that is understood by many people. This is important especially when it comes to medical prescriptions. Thirdly, translation is a discipline in its own right. There are some people who have specialised in translation. At the same time, translation is one of the activities that are time consuming and require skills, knowledge and good command of both the source and target language. This exercise, therefore, cannot be offered free of charge. Those who engage in translation have to be paid. The fourth reason for translating is that some written information and knowledge can only be accessed if one knows the languages it is written in. In certain cases, some languages are dead. The only way information or knowledge of that nature can be retrieved is through translation. For example, Latin is a dead language; it has no native speakers who use it as their mother tongue; but there are documents still written in that language. It also continues to be taught in schools. Documents written in Latin can only be accessed when translated. Lastly, sharing information comes about due to diversity in languages. In Uganda alone, there are four main language groups. Within these languages, there are dialects whose level of mutual intelligibility is low. With English as the official language and yet local languages dominate social discourse, access to information can only be achieved through translation. Likewise, some information that is in international languages can be shared if translated. For example, the Bible is the most widely translated book in the world yet its source languages are Hebrew and Greek.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: History of Translation in Uganda", "completion": "According to Bassnett (1991), translation studies cannot be complete if not considered in a historic perspective. Translation, according to Jacobsen (1958) in Bassnett (1991, p. 43) \"is a Roman invention\". However, Bassnett (1991) notes that there is a conflict between the Romans and the Greeks who accused the Romans of lack of creative imagination with arguments based on whether translation is either word by word or sense by sense transfer of message. It is noted that the first widely translated works were the translation of the Bible. It initially started with St. Jerome's New Testament Version which was launched by Pope Damasus in 384AD, which followed sense by sense transfer of messages. However, a paper presented by Pardo (2013) notes that Nida and Taber (1969) place the beginning of translation to the translation of the Old Testament Bible from Hebrew to Greek that was done by seventy translators. In Uganda, the Bible has been the most widely translated book. Most of the main languages have a translated version. The Bible Society embarked on translating it into all the languages of Uganda that have an orthography. It was first translated into Luganda and its first section came out in 1887. In 1893, the New Testament was published and the complete Bible was first published in 1896. This was followed by Runyoro Bible that was published in 1913. The Runyankore-Rukiga Bible was published in three parts with the first part coming out in 1957. This was followed by the New Testament that was published in 1962 and the full version was published in 1964. In 1989, it was revised and Apocrypha books were translated and included. The Bible in Acholi was published in part for the first time in 1905. The New Testament was first published in 1933 while the whole Bible was first published in For the Lango language, part of the Bible was published in 1967. The New Testament was first published in 1974 while the complete Bible was first published in 1979. Lugbara had the first part of the Bible published for the first time in 1922. This was followed by the New Testament that was first published in 1936. In 1966, the first complete Bible was published. Ateso got the first part of the Bible published in 1910. In 1930, the New Testament was first published. The complete Ateso Bible was first published in 1961. Other languages that the Bible was translated into are Ngakarimojong, Rufumbira, Rukonjo and more recently, the New Testament was translated into Lusoga, Lumasaaba, Lugwere and Lusamia-Lugwe. Other literary works have also been translated from English into RunyankoreRukiga and Luganda. They include Washington Irving's Rip Van Winkle (1819) translated into Runyankore-Rukiga as Ruhondeeza mwene Busaasi by Ntungwerisho Yemima in 1962, Chinua Achebe's Things Fall Apart (1958) was translated into Luganda as Eby'edda Bisasika by B. J. Walakira in 1994, George Orwell's Animal Farm (1945) into Luganda as Amaka ga Bawansolo by C. Karinda in 1988 and Wole Soyinka's Trials of Brother Jero (1973) translated as Owooluganda Jero Wakati mu Bikemo by J. Kizza Mukasa in 1995, part of Chinua Achebe's Things Fall Apart (1958) into Runyankore-Rukiga as Eby'obuzaariranwa Nibihwerekyerera by Rwomushana E. in 2004, Song of Lawino Song of Ocol into Luganda as Omulanga gwa Lawino by A. Kiyimba in 2014. However, the examples show that only one genre of literature has been given a lot of attention, i.e. literary prose. This means that other genres of literature and other works of scholarship have not had a chance to share knowledge of this magnitude. The situation has possibly been so because, though RunyankoreRukiga has been written since the 1950s, it came to be established as an academic discipline in 1990 when it started to be taught as part of \"Runyakitara\" at Makerere University. Before this, there was no urgent need to translate works from other languages for academic purposes. As noted above, most of the works that have been translated fall within the discipline of literature. However, the current competitive global trends demand that people be adequately informed if they are to compete favourably. People must get empowered through information if they are to survive in what has been termed as a global village. People need to be empowered with basic knowledge and skills to progress. Most of the knowledge that drives the world today is not available in our indigenous languages but is in what are known as international languages. Yet, people operate in their local or indigenous languages. If the cycle of ignorance and poverty that is a burden to our people is to be broken, we must avail this knowledge to them in the languages in which they operate. This will lead to indigenisation of knowledge and may contribute to breaking the current cycle of poverty.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Types of Translation", "completion": "There are various types of translation in the translation exercise. Their classification is mainly governed by the purpose of the translation. According to Bassnet (1991) and Larson (1984), they are the following: The first type is referred to as Literal Translation. This type of translation is formbased. It is a word per word translation. It does not usually give the original meaning of the source text as languages do not normally have a one-to-one correspondence of forms because of the different syntactic forms. However, for purposes of linguistic analysis, one may need a literal translation. For example: English: The President of Uganda gave a table made of wood to his close friend. Rn/Rt: Mukuru w'ihanga lya Uganda akaha emeeza ekozerwe omu rubbaho ha we ali haihi munywani. Or English: What is your father's name? Ry/Rk: Ni riiha ryasho eiziina? As you have noticed, the literal translation does not make much sense in Runyakitara. The second type is Idiomatic Translation. This is a type of translation which tries to use the natural forms of the receptor language and tries to sound as natural as possible. According to Larson (1973, p. 16), \"A truly idiomatic translation does not sound like a translation. It sounds like it was written originally in the receptor language\". Therefore, in Runyakitara too, when we translate, we must sound as natural as possible. For example: English: No sooner had I sat down, than I was terribly attacked by thieves. Ry/Rk: Nkaba naayehuumuzaho nti, abashuma bantaahirira n'obukambwe. Rn/Rt: Nkaba nakaikarra nti, nkarora abasuma nibantaagura noobukambwe. The third type is Pragmatic Translation. This is sometimes referred to as idiomatic translation. It involves the treatment of technical documents in which information about something is transferred into another language for immediate use. Brislin (1976) cites an example of repairing a machine whereby the manual that helps in providing information can be translated from one language to another to enable the technicians repair it. In this type of translation, the translator tries to use the natural forms of the receptor language and has to be as natural as possible. For Example, while repairing an engine, it may have an instruction that is reflected in the sentence below, English: Replace with a new cup. Ry/Rk: Taho ekifundikizo ekisya. Ideally, a cup in Runyankore-Rukiga is ekikopo. However, when you are translating, pragmatism is important to get what could be its equivalent and you end up with ekifundikizo, which, in Runyankore-Rukiga is lid. The fourth type is referred to as Ethnographic Translation. This is the type used in explicating the cultural context of the source and second language versions. Brislin (1976) notes that it is used when there is a difference between the time and culture of the source and the target language. For example, while translating the Lord's Prayer, ' … ….give us our daily bread', it becomes ' … … otuheereze egabo yaitu y'obutoosha'. Bread is omugaati made out of wheat flour but egabo is simply food in RunyankoreRukiga. Because of the period when the Lord's Prayer was pronounced and having a different cultural set up, the equivalent words are of ethnographic nature. The fifth type is Aesthetic-Poetic Translation. This is a form of translation that contains heroic, couplet and dramatic dialogue. It is influenced by the effect of the poet. In other words, this form of translation puts into account the feelings and any information used by the original author and might digress quite a bit from source language. This form of translation is important when translating poems and songs where the rhythm has to be maintained. For example, Songs of Solomon: 2: 2-4, when translated, it becomes: English: Like an apple tree among the trees of the woods, Ry: Nk′oku Nk ′ oku omuti gw'omucungwa guba omu kibira, English: so is my lover among men. Ry: na nkunzi yangye nikwo aba omu batsigazi. English: In his shadow I delight to sit, Ry: Nkashutama omu kicuucu kye nshemereirwe munonga, English: and his fruit is sweet to my taste. Ry: ebijuma bye byannurira. English: He brought me to the banquet hall, Ry: Yantaasya omunju y'obugyenyi, English: and his glance at me signalled love. Ry: yandeebesa amaisho ga Rukundo. Linguistic Translation is the sixth type of translation we shall consider. This type of translation is concerned with equivalent meanings of the constituent morphemes of the target language (TL) and its grammatical form. It is the form advocated for usage in machine translation because it applies in situations where the languages undergoing translation have the same level of civilisation. It is useful in languages that have a similar grammar and sentence structure, for instance, if one was to translate from Runyankore to Rutooro in the following sentence: Rn: Omwana onu agende Ry: Omwana ogu agyende", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Translation Process", "completion": "The fact that translation involves far more than a working acquaintance with two languages is aptly summed up by Levy (1963) when he declares that a translation is not a monistic composition, but an interpenetration and conglomerate of two structures. On the one hand there are the semantic content and the formal contour of the original; on the other hand, the entire system of aesthetic features bound up with the language of the translation. The above means that translation is not just something superficial or even artificial; you need to know both the source language (SL) and the target language (TL) very well. Muranga (1992) describes the translation process even more dramatically when he says that it involves moments of real trouble, even danger and difficulty, whenever the translator has to use all the creative powers at his disposal in order to salvage a meaning from the hazards of cross-cultural transfer. He notes \"... the translator is like a ferryman trying to ferry some people across a river. He must use all the paddling skills at his disposal and, in case of trouble, all his creative energy and wisdom in order to bring his passengers safely across\" (p.3). Nida and Taber (1969) provide a model that sums up the translation process with an illustration in Bassnett (1991, p. 16) as shown below. Figure 6.1: The translation process The process of translation is explained in the flow chart above. To execute the process, one needs the relevant linguistic and aesthetic, ethnographic, pragmatic skills. It shows that the SL text should be comprehended before any actual translation work begins. Thereafter, the text should be analysed in order to determine how it should be translated. After that, the process of transferring the message from the SL to the TL follows. This is accompanied by transfer of the message to the TL, without distorting it. The message in the TL must be at least approximate to that of the SL. This approximate dimension is emphasized by Bassnett (1991, p. 2) when she says that translation must ensure that \"(1) the surface meaning of the two will be approximately similar, and (2) the structures of the SL will be preserved as closely as possible but not so closely that the TL structures will be seriously distorted\". Larson (1984), for her part, explains that in translation, the translator needs to study and analyse the lexicon, grammatical structure, communication situation and the cultural context. This is done in order to determine the meaning, which is reconstructed using the lexicon and grammatical structure that are appropriate in the receptor language and its cultural context. On the other hand, Venute (1995) believes that a translated text is deemed acceptable when it reads fluently and when there are no linguistic or stylistic peculiarities that are not natural to the target language. The translated text must be transparent. In translation the final text should not reflect that it has been translated, it should sound natural and feel original. According to Hillaire (1931), the translator should consider the work to be translated as an integral unit and translate it in sections, asking him/herself before each section what the whole sense is that he has to render. He should render idiom-by-idiom and intention-by-intention, bearing in mind that the intention of a phrase in one language may be more or less emphatic than the form of the phrase in another language. This, therefore, shows that the translator of literary prose, for example, has the right to ignore some of the stylistic aspects of the SL text in order to conform to the stylistics and idiomatic norms of the receptor language that are most natural and acceptable in the TL. To sum it up, the process of translating should involve: i) Ability to understand the source language. ii) Knowledge of the receptor language. iii) Reading through the document identified for translation. iv) Identifying the language register. v) Identifying the intention of the author. vi) Identifying the level of understanding of the intended users of the translated version. vii) Identifying the hard-to-translate concepts. viii) Selection of the most appropriate terms/vocabulary to use. ix) Translation of the text into the recipient language. x) Proofreading the translated text. xi) Submission of the text. We should note that from experience, translation can be effective if the translator follows the following steps: Begin by reading through the text to be translated. This involves reading of the text so that you become familiar with it. The second step is identifying the language register. You should always endeavour to establish if the source text is legal, medical, religious, etc. This helps in choosing the appropriate vocabulary to be used. The third step is to knowing the target beneficiaries of the translation. This is important because it gives an idea of what type of language one should use. If the target is readers whose formal education is limited to primary level, there may be need to use simple language. The fourth step is identifying the required reference materials. Some translations require wider consultations. When a translator gets the text to be translated, it is important to identify the different resources that may be required to use during the process. It is imperative that the translator identifies the human resource that may be useful and contacts them. For example, if the text is legal, it is good to have a lawyer within reach. This also applies to medical texts. As a fifth step, it advisable to seek to know the likely consequences of your actions. As a translator, it is important to know the risks involved in misrepresenting facts. This is because a mistake can cost life or lead to imprisonment of an innocent person. For every document to be translated, ensure that it does not move an inch away from the original meaning. You are now ready for the sixth step, which is translating the work. If you are sure that all the above have been appropriately addressed, you should embark on the translation. This is followed by back-translation as the seventh step. This is the process of re-translating the work back into the source language. It is done by an independent person that has not accessed the original work whose text is what has been translated. It is usually a source of conflict. The back-translator may write a different text. When the back-translation is done, the most important aspect should be to establish that the texts are closely related. This is because it is impossible to get the original document as it was written initially; no two persons can think alike. Secondly, the structure of the SL and the TL vary from one another. The eighth and final stage is to harmonise the translation. After back-translation has been finished, it is important to get all the three texts together and harmonize the work to come up with a single working document. The translation and back-translation should be harmonised to reflect what was in the initial text. It is at this stage that translation is considered complete. After all that has been done, you should then ask yourself the following questions: i) Is the translation in the target language equivalent or similar to the text in the source language? ii) Will the intended beneficiaries understand the text? iii) Would they respond the same way if it was in the source language? iv) Would the translation have the same meaning if the text is back-translated? If the answers to the questions above are in the affirmative, then, the translation will have been accomplished.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Challenges in Translation", "completion": "The process of translation has its own challenges that are experienced. Various factors are responsible for this phenomenon. These include the following: a) Lack of concept in receptor language b) Translation of Figurative Language c) Existence of untranslatabilities d) Emotional torture The lack of concept in receptor language is the first major challenge. Although it has been said that a translator must try to sound as natural as possible, it is quite difficult to come up with the appropriate expressions because there is no one-to-one lexical equivalence across languages. There are times when the source text talks about a concept or object that does not exist in the receptor language. What does one do in such a case? For example: ST: The robot was talking like a human being. Which of the three sentences below translates the above sentence to the satisfaction of the speaker of Runyankore? Why? i) Erobboti ekaba neegamba nk'omuntu. ii) Ekyoma kikaba nikigamba nk'omuntu iii) Ekyoma ekimanywa nka robboti, kikaba nikigambira kimwe nk'omuntu. Beekman and Callow (1974) suggest three possible ways of dealing with the problem of lexical equivalence: Usage of a generic word with a phrase; Usage of a loan-word; or Usage of a cultural substitute. a) Usage of a generic word with a phrase There are times when a translator has to translate a concept or idea which does not exist in his/her language. He/she needs to understand clearly the words and their meaning in the source language and how they are used in the different contexts. He/she needs to know the form and functions of the different lexical items in the language. The form of a word includes the physical attributes of the object being talked about. For example, the form of the car includes its size, colour, shape and its parts. But the function is to transport people and things. A translator needs to know well the functions and forms of words as they might differ from language to language. For one to come up with such a descriptive phrase of 'robot', he/she must know how the robot looks like and what it does. Thus, a translator needs to be widely read and very knowledgeable in various disciplines. At this stage, we need to note that even when the form and function of the lexical items are very much similar, they might have different associations in the two languages. For example, bread may be the same in both languages but with different functions. Whereas in Runyakitara bread may be a special treat for breakfast, in English it may be taken as daily food. If one chooses the generic term with a descriptive phrase to cater for the new concept being translated, there are various ways in which the generic term can be dealt with. As explained by Larson (1973), in the modification of form approach, the translator describes the generic form of the word to be translated. For example, if translated into Runyankore, it is: Another way in which a word could be translated is by making explicit its function. For example: In other instances, one may decide to use both the form and the function to describe a new concept in the receptor language. Thus, robot ekyoma ekikozirwe nk'omuntu ekirikukora buli karimo nk'omuntu. aeroplane ekyoma ky'amapapa ekirikugendera omu mwanya, ekitwara abantu n′ n ′ ebintu. The translator can also use a comparison of something in the receptor language to that in the source language. For example: ekitiiho tonto Or muha something like a big spoon a wine-like brew a dog-like animal. b) Usage of a loan-word There are times when a loan-word may be used to bring about lexical equivalence. When this is done, the word is usually modified to fit into the linguistic structure of the receptor language. Also, when the word is introduced, it is usually described. If you consider our first translation of 'robot', we used a loan-word with a RunyankoreRukiga description, thus: Ekyoma ekimanywa nka robboti, kikaba nikigambira kimwe nk'omuntu. After the introduction of such a word in the language, it is later assimilated as a borrowed word. In the translation of the Draft Constitution (1993), many loan-words were adopted as Runyakitara words and they are now being used. Words like Konsitityusoni (Runyoro-Rutooro), Konsitityushoni (Runyankore-Rukiga) have since been incorporated into the vocabulary of the receptor dialects. c) Usage of a cultural substitute There are times when any of the above-mentioned possibilities does not seem appropriate. Here, the translator may choose a cultural substitute from the receptor lan- guage. However, the translator must be very careful as sometimes the cultural substitute may not give the near equivalent, especially if the term does not exist. Thus, Larson's (1973, pp. 163-176) guidelines should be taken into consideration: i) How similar are the two things or events? If there is no similarity between the events and things, the translator must be very careful about the terms he/she chooses. For example, \"a red-carpet welcome\" - cannot be translated as: Okutangirira kw'ekirago kirikutukura. Rather, it is translated as: Okutangirira okw'ekitiinisa ky'amaani. ii) Could a descriptive equivalent be used without distorting the text? In this case, if a descriptive equivalent suits the situation better, it is advisable that it is used rather than the cultural substitute. iii) How culturally isolated are the speakers from the receptor language? The speakers from the receptor language may be living in a very remote area and have had very little interaction with the outside world. Even when an object is described by its function, it may be difficult for the speakers to understand what is being described. In this case, it would be better to use a cultural substitute. However, the translator is cautioned to be faithful to historical events. He/she should not change the truth of a historical fact because he/she wants to use a cultural substitute. For example, these are some of the cultural substitutes. The second major challenge faced by translators is associated with figurative language. This can be explained as a language that uses words, groups of words or expressions that exaggerate or alter the usual meanings with a meaning that is different from the literal interpretation. Figurative language can also bring about difficulties in translation. This is because the figures of speech such as metaphors, similes, idioms, allusions, hyperboles or puns may not always have corresponding equivalents in the source language and receptor/target language. For example, it may not be easy to translate an expression like \"it rained cats and dogs\" or \"I smell a rat\". Larson (1973, p. 254) suggests five ways of dealing with similes and metaphors, which are figures of speech: Keeping the metaphor if it sounds natural in the receptor language. Translating the metaphor as a simile using 'like' or 'as'. Substituting an equivalent metaphor from the receptor language. Keeping the metaphor and explaining the meaning. Translating the meaning of the metaphor without keeping the metaphorical imagery. The existence of untranslatable words is the third challenge that is faced during translation. Untranslatable words do not have an equivalent in the target language. This is because of the cultural uniqueness that exists. As a result, some words or expressions are in one language while they are not in another. When such a situation arises, it is imperative to get an expression that is equivalent. In case that is not possible, the translator has no option other than naturalising the word or expression. This means that the person writes the word as it is pronounced in the source language but follows the rules of orthography of the target language. The other alternative is to borrow from a neighbouring language. The fourth challenge to translation is emotional torture. This occurs when a translator, in the process of translation, has to translate texts that have emotional attachment. It may happen that one is hired to translate a document that may result in loss of life or property and the information is not yet published. The challenge would be whether to report such a situation to authorities yet it is against the ethics of translation where confidentiality is important.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Specialised Terminology", "completion": "From your daily experience of language usage, you must have noticed that different areas of specialisation use specialised terminology in their work. These include science, agriculture, economics, law, religion, medicine, biology, linguistics, et cetera. As a translator, one may be asked to translate texts from specialised disciplines. In this case, one needs to be well equipped with the vocabulary and meanings of the source text. And when translating the specialised terminology, there is need to keep it specialised in the receptor language. So, the translator needs to be precise and economical, at the same time relaying the original meaning of the term. The major problem arises when the terms to be translated are abstract in nature and are objects. For example, if a translator is given the following economics terms as extracted from Basic Economics for East Africa by Ddumba (2004), the likely equivalents in Runyankore-Rukiga identified for translation are as follows: a) Advantages (ebirungi): This term can be translated as ebirungi. However, the meaning is not as close to L1 as it should be. Ebirungi is basically \"good things\" and this is not the exact equivalent of \"advantages\". Another term would be ebirikuganyurwamu, from the verb okuganyurwa, which means payment for what you have done. The payment can either be monetary or benefits out of the activity. b) \"Economics\" as a term can be translated as Eby'obutungi. However, it does not come out in a natural way. Economics, when translated as ebyobutungi becomes synonymous with wealth, which is obutungi or eitungo. The term \"economics\" comes from Greek for oikos (house) and nomos (custom or law), hence \"rules of the house(hold).\" Its equivalent obutungi comes from the verb okutunga [o-ku- tunga] that could be explained to mean 'to get'. In Runyankore-Rukiga, the noun derived from okutunga is obutungi or eitungo, which is ownership of assets both movable and immovable. This form of wealth is for either an individual or a group of people or a country. Judging from the origin of the word economics, obutungi is more informative and extensive. A challenge, however, emerges between resources and economics where the two are polysymous in RunyankoreRukiga and the meaning is almost the same. c) Consumer (omukozesa): In Runyankore-Rukiga, this would literally mean 'the user' not 'the consumer'; but it is the only word that has the nearest meaning. 'Consume', in Ry/Rk would be okurya which is similar to 'eating' but the word consumer, which WebFinance Inc. defines as 'An individual who buys products or services for personal use and not for manufacture or resale' would contradict it since okurya, which in this case would be omuri has no relationship with consumption of services. Omukozesa still remains with another challenge as it may also refer to the one who has used something to do a particular work. A noun that would be used and fits well by embodying the consumption of goods and services is not available in the language. This would make the word being translated according to the context, and would not have a uniform translation, not even its immediate equivalent. d) Firm is translated as kampuni yet that would be the translation for 'company' which was naturalised. This is because 'firm' is a synonym of 'company'. In Runyankore-Rukiga, it is not possible to differentiate the two especially when they are serving the same purpose. Form and content do not change at all, as both remain nouns. e) Micro and Macro are free morphemes. Micro is a prefix in the International System of Units abbreviated as SI from the French Le Système International d'Unités and other systems of units denoting a factor of 106 10 6 (one millionth). 'Macro' on the other hand is the opposite denoting something big. In Runyankore-Rukiga, 'micro' does not have an equivalent term. It can best be translated as akakye. However, this does not suit the term as akakye is translated as 'small'. Akakye is not a prefix but an independent adjective. Likewise, 'macro' does not also have an equivalent but can be translated as ekihango. This, however, does not also suit the term. f) Poverty (Obworo) has a number of equivalents. In Economics, the term is used to refer to a situation of dire need. However, further description of poverty in Economics brings about concepts such as 'relative poverty' and 'absolute poverty'. Relative poverty does not have an equivalent and there would be a problem translating it. Its closest translation is obworo obutarengyesereize. This translation does not sound natural. On the other hand, 'absolute poverty', which is a noun phrase, has an equivalent in form of obukyene. This is just a noun. g) Products and Goods: These are different in English but in Runyankore-Rukiga, they are homophones. Both can be translated as ebintu. However, the products and goods have a monetary attachment to them and can be disposed of at any time while ebintu may not always attract a price tag on them. In other words, they may not easily be converted into money. h) Profits (Amagoba) is a straight forward term, as it has its counterpart word in L2. i) Aid (obuhwezi) stands out as 'help'. In Economics, aid is loan money. If one is to translate aid as loan money, the difference becomes obvious, as obuhwezi is not necessarily 'help' that requires a refund. In most cases, obuhwezi is free, whether it is in form of goods or services. j) Allowances (empeera): Whereas allowance is specific in English and means an extra pay that may not be tagged to a salary, empeera is payment for any work done. Although it is meaningful, it does not cater for payment of an allowance. k) Amount (omuhendo): The translation is direct and would apply in all circumstances related to transactions. Assets (eitungo): This idiomatic translation. However, it is not as straight as omuhendo. Eitungo in most cases refers to what a person owns in form of cows. Whereas the word 'asset' involves both movable and non-movable, eitungo does not go that far. m) Balance of Payments (Obwingane bw'entaatsya n'enshohoza y'ebitunziibwe aheeru n'ebiguzirweyo): This is a clear example of a definition turned a terminology. There is no word that can be used to describe balance of payments and is understood by a local person unless it is explained. n) Bank (banka): As a naturalised word, banka is understood by everyone. It is a new term that people had to learn. This is a recent naturalised term that would otherwise be eibiiko ry'esente. However, the maintenance of the English version in all places where banks exist has enabled the naturalisation. o) Bill (ekishare): The translation presupposes the amount of money that is being asked. Its back-translation in English would be similar to 'expected charges' or 'fees'. This is a clear equivalent word that works. It should be noted that whenever such terms have equivalents in the receptor language, it is advisable to naturalise them. That way, ambiguity would be avoided, since the user will be forced to read about the term from the source language. However, in a situation where the target language user does not understand the Source Language at all, he/she will be forced to inquire from those who know. It leaves no room for guesswork. The following could be the dynamic equivalents when translated into Runyankore-Rukiga.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Conclusion", "completion": "Translation, as a discipline, can be successfully accomplished depending on the language register, the intended beneficiary and the purpose it is aimed at achieving. As a translator, one must ensure that he or she is as close to the original text as possible regardless of the language structure. The translator must, at times, consider the language being used within the locality. Thus, issues of borrowing concepts and ideas from other languages should be looked at as avenues for the enrichment of a language, especially where there are new concepts, inventions and innovations.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: References", "completion": "Babcock, P. (Ed.). (2002). Webster's third new international dictionary of the English language. Springfield: Merriam-Webster Inc. Publishers. Bassnett, S. (1991). Translation studies. London: Routledge. Beekman, J. & Callow, J. (1974). Translating the word of God. Michigan: Zondervan Publishers. Brislin, R. W. (1976). Translation. New York: Garden Press. Ddumba, S. J. (2004). Basic economics for East Africa. Kampala: Fountain Publishers. Larson, M. L. (1984). Meaning-based translation: A guide to cross-language equivalence (Vol. 366). Lanham, MD: University Press of America. Levy, J. U. P. (1963). The art of translation. In J. Holmes (Ed.). The nature of translation. The Hague: Mouton. Muranga, M. J. K. (1992). Translation as a means of developing and enriching the target language. Makerere Papers in Languages and Linguistics, 1(2), 3-23. Nida, E. A. & Taber, C. (1969). The theory and practice of translation. Leiden: E. J. Brill. Pearsall, J. (Ed.). (2001). The new Oxford dictionary of English. London: Oxford University Press. Rwomushana, E. (2004). The challenges of translating literary prose fiction from English into Runyankore-Rukiga based on 'Things fall apart' (Unpublished MA Dissertation, Makerere University). Venute, L. (1995). The translator's invisibility: A history of translation. London: Routledge. Walakira, B. J. (1994). Eby'edda bisasika (Luganda Translation of Things fall apart by C. Achebe). Nairobi: East African Educational Publishers Ltd. WebFinance Inc. (2019). Customer. Retrieved from http://www.investorwords.com/1055/consumer.html", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Chapter 7", "completion": "TRANSLATION AND INTERPRETATION IN RUNYAKITARA: LINKING THEORY TO PRACTICE Edith Ruth Natukunda-Togboa", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Introduction", "completion": "Do we, as Banyakitara, need translation? It is estimated that more than 6,000 languages are spoken globally. Without translation, we can only communicate with those people who share with us a common language. Unfortunately, since the space for every language is limited on the world scene, some of the minority voices, which are less developed, with poor media access and are under-documented, would simply not be heard without this critical function. Africa has the highest language density in the world; more than 2,000 languages are used on the continent and more than 60% 60% of the population uses indigenous languages. These languages have remained mainly oral, informal in usage and under-published. Without translation, the creativity of African oral literature, its cultural novelty, and unique indigenous knowledge base will remain unamplified. Translation, in this case presents an opportunity to boost the image of African Languages and salvage the traditional wisdom, like that of the Banyakitara that is getting lost over generations. This work of preservation of the homogeneity of African thought has especially been effected through what Bandia (1993) terms the \"transference\" of African literature. He states that translating African creative works is a double \"transposition\" process, from the primary level of translation, that is the expression of African thought in a European language by an African writer; to the secondary level of translation, or the \"transfer\" of African thought from one European language to another by the translator\" (Badia, 1993). This is a practical way of demonstrating how translation theory embodies important values for our society. These are some of the applications of translation and interpretation that will be discussed in this chapter. The preceding chapter dealt with definitional issues, translation processes and professional registers in Runyakitara. This follow-up chapter will further investigate the relevance of translation in Runyakitara, the evolution of the discipline and its theories, translation and interpretation strategies, as well as recent developments in the field like audio-visual translation, in an attempt to link theory to application. In a study conducted in several African countries, 97.4% 97.4% of the respondents stated that greater access to translated information would help individuals to understand their legal rights, 95.18% 95.18% said it would improve the overall quality of life; 88.78% 88.78% of respondents said it would help prevent international, civil, ethnic, or communal conflict in Africa; and 63.7% 63.7% said it could have prevented the death of someone in their family or circle of friends. (Kelly et al., 2012). Indeed, not until Africa has access to such information can we say that we have emerged from the \"information famine\" and like the wealthy nations, we have got to the \"global information age\". This study suggests that \"it is only through translation that this disparity can eventually be eliminated\" (Kelly et al., 2012). In Uganda, the conditions to help us emerge from the prevailing \"information famine\" are far from being conducive. A case study on translation in Uganda that was conducted on the translation of fiction books from 2001 to 2008 showed that:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Translation of Fiction Books from nine Ugandan publishers from 2001-2008", "completion": "Source: Adapted from MA thesis findings (Lapajian, 2010) These are very low translation ratios over many years and they are heavily fluctuating from one year to another. Translated fiction accounts for 6.3% 6.3% of total fiction book supplies. Therefore, although we consider access to translated information as a motor of development, translation in itself as a feature is a rare phenomenon in Uganda, if we are to go by the findings on fiction books. A closer look also reveals that most of these translations are produced by foreign publishing houses: 77.0% 77.0% of all these translations have been published by British publishers, 10.3% 10.3% by Kenyan and 2.3% 2.3% by American publishers. Only 10.3% 10.3% of all translations has been published by Ugandan publishers (Lapajian, 2010). The distribution of the languages of translation is presented in the following tables:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Distribution of target languages of translated fiction titles in four Ugandan bookshops", "completion": "Source: Adapted from MA thesis findings (Lapajian, 2010)", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Distribution of source languages of translated fiction titles in four bookshops in Uganda", "completion": "Source: Adapted from MA thesis findings (Lapajian, 2010) The tables show that in Uganda, English is dominant both as a target and as a source language in translation. The relatively high proportion of fiction books translated into Ugandan languages can be explained in terms of the newly introduced education policy requiring the use of indigenous languages as media of instruction in the early classes. Hence, the translations into Ugandan languages are for the most part translations of English school readers into Luganda, Runyankore-Rukiga and Ateso (Lapajian, 2010). These school readers are printed in large numbers, thus driving up the ratios of both English as a source language and Ugandan languages as target languages. The lesson to pick from this study is that the more the national and regional language policies go beyond discussions and speeches and get into practical application, the better it will be for the growth of translation studies in Runyakitara. Such suggestions on best practices to adopt for the future are best analysed when one knows the history of a discipline. The preceding chapter traced the history of Bible translation in Uganda as one of the beginnings of translation in Runyakitara. How does this link up with the global history of translation? Translation and Interpretation: A Historical Perspective Contemporary scholars in translation studies like, George Steiner, have now become more specific on the history of translation by distinguishing the discipline from the history of language. George Steiner (1975) for instance has divided the chronology of the discipline into four periods which we are going to adapt as our base for analysis in this chapter with adjustments: The first period refers to the time of the great Roman translators like Horace and extends for 1,700 years; The second period dates from the 1900s to the 1940s; The third one extends from the 1950s to the 1960s; and The fourth one dates from the 1960s to 2000;", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The fifth period from 2000 to the present", "completion": "3 3 . 1", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The First Period in the History of Translation", "completion": "This period, according to the scholar As-Safi (2011), from the University of Petra, starts with the Romans translators but should extend to ancient translated documents that have been found in Egypt and Iraq. This period was specifically documented in Fraser Tyler's essay on the \"Principles of Translation\" in 1791 and it is the longest in translation history. It is characterised by its word-for-word and sense-for-sense translations. It emphasises the aesthetic criteria of the target language (TL) rather than the \"rigid notions of fidelity\". Early translators like Horace in his Art of Poetry, warn against the \"over-cautious imitation of the source model and slavish literalism\" (cited in As-Safi, 2011). This period concludes with the discussion of good translation as that \"in which the merit of the original work is so completely transfused into another language\" (Bell, 1991). From the above discussions, Tyler deduces three laws that are characteristic of this first period: The translations should give a complete transcript of the ideas of the original work; The style and manner of writing should be of the same character with that of the original work; The translation should have all the ease of the original composition (Cited in As-Safi, 2011).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Second Period", "completion": "This period, according to Steiner (1975), runs up to the forties of the twentieth century. It is characterised by the focus on the theory of hermeneutic inquiry (from the Greek - to understand) and the development of a vocabulary and methodology of approaching translation. One theorist who was pronounced during this period is the French humanist Etienne Dolet who proposed the early principles of translation in \"La Manière de bien traduire d'une langue à l'autre\" (\"How to translate well from one language to another\"): The translator must fully understand the sense and meaning of the original author; The translator should have perfect knowledge of the both the source language (SL) and the target language (TL); The translator should avoid word-for-word renderings; The translator should use forms of speech in common use; The translator's words should choose and order appropriately words to produce the correct tone. These five principles were further summarized by John Dryden (1631-1700) in his \"Preface to Ovide's Epitsle\" into three categories of translation: Meta phrase, or turning on an author word-by-word, and line-by-line, from one language to another; Paraphrase or a translation with latitude, the Cicerian \"sense for sense\" view of translation; Imitation, where the translator can abandon the text of the original as he sees fit, \"between the two extremes of paraphrase and literal translation\" (in AsSafi, 2011).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Third Period", "completion": "This is the shortest of all the periods in translation history. It starts with the first papers on machine translation in the 1940s and extends for less than three decades. It is characterised by the introduction of structural and applied linguistics as well as contrastive studies in morphology and syntax. These new studies help the translator to \"identify similarities and differences between native language (NL) and foreign language (FL) and integrate the communication theory into the study of translation\" (Steiner, 1975, in As-Safi, 2011, pp. 297-413).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Fourth Period", "completion": "This period has its beginning in the 1960s and according to Steiner, it is still running up to the present date. It is characterised by the translator's recourse to the use of hermeneutic inquiry in translating and interpreting. Translators in this period revised their approaches in order to include other disciplines in translation. This contemporary period has witnessed the emergence of a lot of new theories such as \"polysystem theory\", from a group of Russian literary theorists, offering a general model for understanding, analysing and describing the functions and evolution of literary systems and its application to the study of translated literature. The period also includes the \"skopos theory\" (from Greek purpose) developed in Germany in the late 1970s, reflecting a shift from mainly linguistic theories to a more functionality and socioculturally oriented conceptualisation of translation. Unlike the preceding periods where one school of thought was pronounced, in this contemporary period we notice the diversification of the theorists' orientation. This period also has experienced a marked increase in translation needs in the second half of the 20th 20 th century: the political, business, scientific, tourist, academic educational, religious and other needs that have increased significantly and they continue to increase as communication with \"the other\" gets faster, wider and more sophisticated. This is why this period privileges the principle of internationality in translation.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Fifth Period", "completion": "The fifth period which is hereby proposed is the era of translation computerisation. This fifth period also coexisted with the fourth since advanced work by translation theorists, linguists, engineers, researchers, evaluators of end-user groups, professional translators, trainers and translation companies started to bear fruits in the 1940s. From that time, improvement of automatic machine translation of source text (ST) into target language has been on-going. It was improved with the assistance of man providing a post-editing semantically equivalent and well-formed text in the target language (TL). From the \"direct translation\" (morpho-syntactic replacements) of the 1950s, computerised translation has advanced to \"rule based approaches\" (rules of transfer for the particular pair of languages being handled) and \"corpus based approaches\" (using algorithms to match the new TL segments with the built-in SL segments) (Quah, 2006 cited in As-Safi, 2011). The early Runyakitara translations were mainly from the third and fourth period in the history of translation and as noted in the introduction, these were unfortunately not many. But the fifth period which is bringing with it a lot of open source materials and virtually translated \"documents\" is fast increasing space for minorities in the translation world. This is increasing the hopes of the unheard and \"untranslated\" voices.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Translation Theories", "completion": "From the existing literature, for almost two thousand years, translation theory had been merely concentrating on outstanding translated works of art. The science of translation, earlier on known as \"translatology\", did not emerge until the 1940s (AsSafi, 2011). In the actual sense of the discipline, however, the history of translation deals with: \"what translators say about their art/craft at different periods: what kinds of recommendations translators have made and how translation science has been taught\" (Baker, 2005). Translation theory is of importance to translators because it helps them to determine the appropriate translation method for the text or text-category in question. It is also important in providing \"a framework of principles, restricted rules and hints for translating texts and criticising translations, a background for problem solving\" (As-Safi, 2011). A rigorous theory of translation, in the case of Runyakitara, provides a practical evaluation procedure, with specific criteria, which indicates a certain level of accomplishment of the task under study. Eugene Nida (1976) seems to offer a good summary of translation theories when he observes that \"due to the fact that translation is an activity involving language, there is a sense in which any and all theories of translation are linguistic\" (Nida, 1976, p. 66). He goes on to classify these theories into three sub-categories which we will use in our analysis: philological theories, linguistic theories, and socio-linguistic theories. This classification depends upon the perspectives and approaches applied to the principles and procedures of translation discussed in the preceding chapter.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Philological Theories", "completion": "These rely on philology as the study of the development of language, a concept linked to the classical literary studies (As-Sifa, 2011). In the case of Runyakitara, they will be mainly concerned with the comparisons of Runyakitara structures and those of other indigenous and foreign languages into which one is translating or interpreting. They will dwell on the functional correspondence, literary genre, stylistics and rhetoric. As Nida (1976) explains, instead of \"treating the form in which the text was first composed, they deal with corresponding structures in the source and receptor languages and attempt to evaluate their equivalences\" (Nida, 1976, p. 69). Such translation theories will be found useful in assessing translation procedures that are used for translating classical Runyankore recitations (Ebyevugo) and transcribing traditional songs (Ebyeshongoro) into English and other foreign languages.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Philosophical Theories", "completion": "Proponents of philosophical theories like George Steiner (1975) emphasise \"the psychological and intellectual functioning of the mind of the translator\" (p. 249). He explains that such a theory of translation is essentially \"a theory of semantic transfer from source language (SL) into target language (TL)\" (p. 249). This is what has been termed the \"hermeneutic approach\" aiming at understanding a piece of oral speech or written text and the attempt to diagnose the [translation] process in terms of a general model of meaning (Steiner, 1975). Steiner approaches the act of literary translation \"in the context of human communication across barriers of language, culture, time and personality\" (Steiner, 1975, in As-Safi, 2011, pp. 297-413). He thus sub-divides the [hermeneutic] motion into four stages of: Assuring and determining the sense in ST, that has to be extracted; Invading, extracting the meaning and bringing it home; Incorporating new elements into the target linguistic and cultural system; and finally, Compensating or restoring in the target text what the translator failed to recover from the original text (Steiner, 1975). The translation of proverbs and sayings from the Runyakitara languages into English and other languages, may find good use of these philosophical theories.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Linguistic Theories", "completion": "Unlike the philological theories which compare genre, stylistic, and features of the ST and TT, the linguistic theories are based on the comparison of linguistic features, their development, mainly due to the application of linguistic fields such as semantics (meaning), pragmatics and the teaching of translation/interpretation. These theories view translation as \"simply a question of replacing the linguistic units of the ST with the 'equivalent' TL units without reference to factors like context or connotation\" (As -Safi, 2011, p. 35). According to Nida and Taber (1969), linguistic translation contains elements which can be directly derived from ST wording. In this model, the surface elements of ST (grammar, meaning, connotations) are analysed as linguistic structures that can be transferred to the TL and restructured to form TL surface elements.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Functional Theories", "completion": "The 1970s and 1980s witnessed a shift from the static linguistic typologies of translation to communicative approaches for the analysis of translation (As-Safi, 2011). The functional theories focus on the use of text type and language functions (Baker, 2005; Shuttleworth & Moiro, 2007). In the text type argument, it is at the level of the text rather than the words, that equivalence and communication are effected. In the informative text for instance, the purpose is to communicate facts. Hence, when analysing an informative translation in Runyankore, one should check whether the translator has transmitted the full referential of conceptual content. In the example of \"Instructions\" translated by Natukunda and Asiimwe (2012a) for the non-governmental organisation, ACCLAIM, our interest as translators was to ensure that the text was fully informative and contained no ambiguity as demonstrated in the box below ( Ry/Rk Ry/Rk ):", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Instructions", "completion": "This interview should be started only once informed consent has been obtained from the participant. Read all of the questions and all of the information that is in bold print aloud to the participant. Please read all information as it is written. Interviewer instructions are in italic print these are for your use and should not be read aloud.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Please mark an", "completion": "X X in the box that corresponds to the reply by the participant. Note that some questions have multiple responses possible. Please mark an X in the box next to each reply. Do not read the list of possible responses to the participant, unless noted in the instructions for a specific question. If someone replies \"I don't know\" this should be the only response indicated. For the \"Other\" responses, mark an X in the box and then write the response on the line provided. Please record participants' comments as directly and carefully as possible. At this time, mark start time of interview below and then proceed with the interview.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Endagiiiiro", "completion": "Ekigaaniiro eki kitakaatandikwa otakatungire okwikiriza kw'orikugarukamu ebibuuzo. Banza waayaturira orikugarukamu ebibuuzo byona n'ebyokushoboorora ebihandilkire omuri bwino ekwasire. Nitukushaba ngu oshome ebibuuzo byona n'ebyokushoboorora nk'oku biri. Endagiiiiro z'orikubuиza zihandiikire omu bunyuguta bukye - ebyo n'ebyawe kukoresa, otakaabishomera orikubuuzibwa ('yagarukamu?). Ijuka ngu ebibuuzo ebimwe biine ebyokugarukamu by'emiringo mingi. Nitukushaba ngu oyorekye n'akabonero ka X buri kyagarukwamu kyona. Otakaashomera ou orikubuиza eby'okugarukamu ebi arikubaasa kweyambisa kwihaho baaba baakikuragiira omu ndagiiriro y 'ekibuuzo ekyo kyonyini. Omuntu yaagarukamu ati: \"Tindikumanya\" kibe eky'okugarukamu kyonka eki oraayorekye. Ku araagarukemu \"Ekindi\", yoreka akabonero ka X omu kashanduuko akari omumaisho g'ekyo ky'okugarukwamu, reeru ohandiikye eki yaagamba kyonyini aha runyerere ru baakuha. Nitukushaba ngu ohandiikye eki baakugarukamu nk'oku baakigamba kwonyini. Orikugarukamu ebibuuzo yaagira eki yaarengyeza, kihandiikye kurungi n'obwegyendesereza bwingi. Mbwenu hati handiika obwire bwonyini obu waatandikiraho ekigaaniiro kyawe. Source: Edith Natukunda-Togboa & Allen Asiimwe: ACCLAIM Men's Questionnaire Translated Oct 3-2012 In the expressive text which favours creative composition, one would check to see whether the aesthetic and artistic form of the ST has been transmitted. In an operative text, the translation should create an equivalent of a behavioural response. The audio-medial texts require a \"supplementary method\"; that is supplementing adequately with visual images, sound, music and action. In the words of Munday (2001, p. 16), \"the text type approach moved translation theory beyond the effect they create among the readers; going towards the consideration of the communicative purpose of translation\". Nord (2007, p. 8) goes on to add that translation, under this perspective is uplifted \"to a form of mediated intercultural communication\".", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Socio-linguistic Theories", "completion": "These theories, according to As-Safi (2011), endeavour to link translation to the communicative theory and the information theory with a special emphasis on the receptor's role in the translation process. We hasten to add that the sociolinguistic theories do not disband language structures, but rather, deal with them at a higher level, in accordance to their functions in the communication process. These structures may include rhetorical devices, or figures of speech such as simile, metaphor, irony, hyperbole, etc. These theories require the translator to exhibit a high level of language performance.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Interpretative Theory", "completion": "The interpretative theory is also known as the theory of sense and is part of the socio-linguistic theories. Originally, it was designed to reflect the process involved in conference interpretation. The proponents of this theory argue that: ... interpreters do not work merely with linguistic meaning, but also need to take into account such factors as the cognitive context of what has already been said, the setting in which the interpreting is taking place and the interpreter's own world knowledge\" (Lavault, 1966, cited in Shuttlewoth & Cowrie, 2007, p. 85). The focus, in this case of interpretation, is on the intended meaning, or the sense, than the words of the speaker on the floor, which is the oral source text. We note also that the target text that is relayed to the receptor in the interpretation process is also in the oral form.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Systems Theory", "completion": "It promotes a general model for understanding, analysing and describing the functioning and evolution of literary systems with special emphasis on the study of translated literature. Followers of this theory give priority to the requirements of the target language, stressing readability and accessibility, employing a pleasant and easy style. An example of the systems' theory is Baker's polysystem theory.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Manipulation Theory", "completion": "This is also associated with the translation of literature. According to Hermans, under this theory, translation implies a degree of manipulation of the ST for a certain purpose, because its process aligns \"the target text (TT) with a particular model which should secure social acceptance in the target culture. This theory is descriptive, target oriented, functional and systemic\" (Hermans 1985, p. 11). In contrast to the linguistic theories, this one approaches translation not as science, but rather as an art which permits manipulation rather than rigid equivalences. Accordingly, translation is deemed a \"re-writing process and the translator a re-writer who can alter or manipulate the ST in such a way as to be acceptable in the target language and culture\" (As-Safi, 2011, p. 41).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Aesthetic Communication Theory", "completion": "This theory propounds the creativity-orientation, especially for literature, which is essentially an aesthetic communication between the translator and the target reader. This theory caters for the arousing of the reader's suspense, interest and pleasure. To this end, according to As-Safi, \"it employs fore-grounded structure, a highly elevated style and literary diction\" (Steiner, 1975, in As-Safi, 2011, pp. 297-413).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Relevancy Theory", "completion": "This is associated with pragmatics which deals with the use of language in communication. More specifically, it deals with the way meaning is conveyed and manipulated by the participants in a communicative situation. In other words, pragmatics deals with the speaker's meaning and the way it is interpreted by the hearers through what is known as \"implicature\". The theory emphasizes \"the interpretative use of language as distinct from the descriptive use\" (Palumbo, 2009, cited by Allot 2003, p. 51). Baker (2005), points out that human communication is based on the ability of human beings to infer what is meant that may be accounted for through the principle of relevance, defined as achieving maximum benefit at minimum processing cost. The relevance theory tries to account for the way the information processing faculties of the mind enable us to communicate with one another. \"Its domain is therefore with the mental faculties rather than texts or processes of text production\" (Gutt, 2000, p. 21). From the foregoing, one can observe that each translation theory has its way of trying to balance the semantic content and the literary values of the original text. They represent sets of options for assessing whether the right word was chosen or the appropriate modification was effected. The correct application of these theories on Runyakitara consists of mastering the art of choosing the appropriate set of options available for a multi-dimensional assessment of the processes and product of translation.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Translation and Interpretation Strategies", "completion": "The preceding sections dealt with the theoretical base of translation and how it has evolved with the science of language and communication. This section links the science and art of translation to the strategies adopted for the different text types. From the onset, it is noted that some scholars of interpretation refer to strategies as techniques or methods of translation. In this chapter, a strategy of translation is considered like a procedure that helps to solve a problem encountered in translating a text or its segment (Baker, 2005). There are local strategies which deal with text segments and global ones which deal with whole texts. In both cases, when one is translating, a strategy or technique needs to be selected to tap into the translator's background knowledge, his/her awareness of the register, content, the relevant linguistic conventions and his/her mastery of the language. Below are some strategies that can be used for tackling different text types or dealing with a specific function/purpose of translation.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Domestication Strategy", "completion": "It is also known as \"normalisation [or] naturalisation strategy\". It is useful in \"bridging gaps and achieving intelligibility in line with the hermeneutic approach which focuses on interpretation and grants the translator the right to manipulate the text so as to make it natural, comprehensible and readable\" (Steiner, 1975, in As-Safi, 2011, pp. 297-413). The original text is subjected to an adaptation so as to be re-cast and made compliant with the target linguistic and cultural conventions and to accomplish the purpose of translation. This strategy is often adopted by liberal translators as seen in the following translation of proverbs from Runyankore: Tingasiga tasiga ntoni The drunkard never misses hard fist knocks (Interpretation: If you keep going to every bar where alcohol is, you will not miss getting a hard fist knock because where alcohol is, the chances of fighting are high). Mpora mpora ekahisya oтиnyongororwa aha iziba Slow steps led the earthworm to the well (Interpretation: Hard tasks are accomplished by taking the first step) (Source: Africansoulmag.com Accessed on 12/12/2013) The translator has accompanied the proverb with an interpretation that is readily understandable by a contemporary foreign audience.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Compensation Strategy", "completion": "This concerns the technique of making up for the translation loss of significant features of the source text (ST) by approximating and supplementing their effects in the target text (TT) (Hervey & Higgins, 1992). In many legal, political, scientific and technical texts where translation loss is anticipated, compensation has been frequently utilised to make up for that loss. In the texts that have translated the analysis of the Rwanda genocide, for instance Taylor (1999), although the direct meaning of \"interahamwe\" was known to be \"those who work together\", the terminology has been left in Kinyarwanda, with a supplement of \"Interahamwe militia\" to give the political connotation of their military orientation.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Elaboration and Explication Strategy", "completion": "In order to communicate the message in the ST when the translator cannot find the exact equivalence, she or he may resort to the elaboration or explanation of the segment (As-Sifa, 2011). Such explications have been used for similes, metaphors and technical terminologies, as shown below: Preterm labour (after 20 weeks, but before 37 weeks), □ □ (2) Kutandika kurumwa obwire butakahikire (bwanyima y'esande 20 - kwonka atakahikize esande 37) □ □ (2) Examples: Pre (eclampsia/eclampsia, (convulsions, severe headache, blurred vision, loss of consciousness).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Approximation and Compromise Strategy", "completion": "This strategy tries to create a balance between the SL aesthetic and cultural values which are acceptable or unacceptable in the TL. The difficulty with discretional approximation though has achieved \"an equilibrium whereby the original aesthetic flavour is transferred into English without hindering genuine comprehension or producing something that can be rejected as totally un-English\" (As-Safi, 2011). Many terms referring to cultural-bound values and practices of the Banyakitara have been approximated to equivalents which are accepted as natural\" in English but do not exactly transfer the same meaning to the English speaking Munyakitara. Terms like \"Omufumu\" who should have been a \"spiritual healer\" was approximated to \"diviner\" or at worst \"witchdoctor\" and \"okurunga\" equated with \"spicing\" when it actually does not involve putting any of the modern spices in the food.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Equation and Substitution", "completion": "Using the words of Malone (2013), \"the most obvious form of equation is that of the loan word, where equality would seem absolute\". We now talk of going on \"safari\" using the \"kompyuta\" in Runyakitara and putting on \"Busuti\" like the Baganda and when you visit an Atesot friend you will drink their brew \"ajono\" and play \"omweso\". These events, dresses, foods, and sports have now become a familiar part of our daily life because of intercultural living and social proximity. However, Malone (2013, p. 1) warns, that \" … … the term will not conjure up the same association as it does in the source language\"... The second form of equation is provided by the \"calque\", where the target language adapts the source language term to its own morpho-phonological framework. The Runyankore \"okupaminga\" term for \"perming hair\" or \"kalituusi\" for eucalyptus have been accepted as common usage. Another example is the shout of acclaim \"Encore!\" from French in musical concerts in Uganda, which is dressed to cover the complexities of gender, plural and politeness markers that would otherwise be needed if another translation strategy was chosen for requesting a repeat. One of the most common risks associated with the word-for-word equation is that of false cognates (false friends), where the meanings of deceptively similar terms do not match across languages. The classic examples in Runyakore and Luganda are okushitama/okusitama, [sitting down/squatting] and kokareebe/koboine [it serves you right/what a pity] in Runyankore and Rutooro. To return to Malone's (2013) terminology, the antithesis of equation is substitution, adopted when there is no direct equivalence. For example, at a purely grammatical level, the Rutooro prepositional phrase replaces (substitutes) the English genitive: \"Acts of the Apostles'\" will be translated as Engeso z'Abakwenda. At a more semantic level, the proverb Atariho tagwerwa muti, in French is replaced by Les retardatires mangent les os [Literally: Late comers eat bones]. At the beginning of the Walt Disney Pictures version of 'Alice in Wonderland' (1951), Alice is given a song to sing, 'all about cats and rabbits'. If the film was to be done and Alice was to sing in Runyakitara, another simple and silly song would be chosen. The reasons for such changes are not merely linguistic or merely cultural relocation, but linguistic fidelity that can be rejected in the interest of a greater good, for the entertainment of children (Malone, 2013).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Divergence and Convergence", "completion": "The strategy of divergence focuses on choosing a suitable term from a potential range of alternatives. \"A road\" in Runyankore could be rendered by omuhanda, or oruguudo; while \"to take\" can be translated as \"okutwara\" or \"okwihaho\". Divergence represents a relationship of one-to-many. \"Okuhindura\", for instance, could mean to change, to exchange, to turn, or even, to translate. Where there is a whole set of possibilities, the translator's aim is to make the right choice. Convergence, on the other hand, represents a relationship of many-to-one. It is the opposite of Divergence. We could cite the case of French pronouns \"Tu, Te, Toi, Vous\" that all would converge into \"You\" when translating into English.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Amplification and Reduction", "completion": "Amplification requires the translator to add some element to the source text so as to improve comprehensibility. The most frequent form of amplification is the translator's note, be it in form of an endnote, or footnote or a parenthesis following the item in question. Sometimes, a single lexical item in one language needs a 'collocational' partner in the other. Certain components may be cultural, semantic, linguistic, or a mixture of all. The amplification device is also found in technical translation in order to aid comprehension. Reduction, as the term suggests, consists of omitting elements in a target text because they are redundant or even misleading. Thus, the 'blackboard' in Runyankore becomes merely orubaaho and a 'folktale' is ekigano.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Diffusion and Condensation", "completion": "A source text item is expanded without adding any extra layer of meaning, that is, it provides more or less elaboration in the target language. In Runyankore, a sentence which ends with shinta expresses a lot of doubt or fear or mistrust in the person who is the subject. Yaagira ngu naabireeta! shinta! He said he will bring them! I highly doubt it. In the case of condensation, a source text is contracted without omitting any layer of meaning (Melone, 2013). The target text expression should linguistically be more economic. Ekintu ky'omuhendo gw'ahansi = cheap", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Kushara emihendo", "completion": "= = Sale In the other direction, prepositional verbs and phrasal verbs are typical of this phenomenon: To do make up = okwesiiga To make up your mind = okusharaho To be obliged to have recourse to = = okuharirizibwa", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Re-ordering", "completion": "The strategy of re-ordering, is within the field of comparative syntax. At its simplest, it requires the translator to operate basic inversion procedures with, for example, the adjective-noun sequences: white horse / embaraasi erikwera, and the verb-object positioning: Ninkukunda / I love you. Set collocations of two or more items exist in both languages: okufa n'okukira / life and death; ekiine ebirikwera n'okwiragura/ black and white; ahagati y'amaino ga rufu n'ekituuro / (between) the devil and the grave. The foregoing examples indicate how such pairings can sometimes match perfectly or match partly but belong very definitely in the same semantic field, and match perfectly but in an inverted form. The very frequent use of the passive voice in English creates another need for re-ordering in translating into Runyakitara since it has: its own identical passive forms; e.g., Abantu boona nibamukunda / He is loved by everyone; an active form using verbs with impersonal agents whose nominal or pronominal identity never appears; e.g. Tibakakingambiraga I have never been told that/They have never told it to me.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: He is being interrogated", "completion": "= = Bariyo nibamubuиza With all these observations on strategies in mind, it becomes clear that a thorough mastery of the lexico-grammar of the source language and the target language is indispensable for a translator.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Interpreting Strategies", "completion": "In the preceding sections we have been looking at translation as a means of transferring values and the creation of equivalents through the written text. Interpretation deals with a similar process and product but orally. The two terms, are NOT interchangeable, as the general public tends to suggest. Interpretation is much more demanding than translation in terms of competences required. The major requirements for a competent translator could be summarised as the mastery of SL and TL, thorough knowledge of source and target cultures, familiarity with the topic/register, vocabulary wealth, and awareness of the three-phase process: SL decoding, trans-coding or SL-TL transfer, and TL encoding (As-Safi, 2011). Simultaneous interpreting, on the other hand, requires at least five more skills: short-term memory for storage and retrieval, acquaintance with prosodic features and different accents, quick thinking and paying full attention, and self-composure. For consecutive interpretation which is done segment by segment, with pauses in between, the interpreter requires in addition, the knowledge of shorthand writing skills.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Compensation Strategy in Interpreting", "completion": "Unlike the translator who enjoys the availability of time and resources, the interpreter has to work rapidly so as to keep up with the natural speaking speed of the floor language (speech of the orator), working out the sense equivalent and listening. The maximum acceptable relay-delay is 30 seconds after the floor language. The interpreter is therefore, often obliged to resort to compensation strategies in order to ease the burdens of constraint, achieve a smooth performance, maintain a fluidity of ideas and improve the pace of delivery. In this speech where the orator was making a list of the agricultural products of Mali, the interpreter compensated for the last item as it was unfamiliar to the Ugandan audience: .... les arachides, le mais, les haricots, le millet, et noix d'acajous .... groundnuts, maize, beans, rice, millet and other grain crops.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Syntactic Modification Strategy", "completion": "To eliminate or reduce delays and to counter the risk of lagging behind the SL speaker, the interpreter starts simultaneously uttering before he perceives the whole idea. This entails carrying out certain syntactic adjustments. For example, in interpreting from English into Runyankore, the interpreter can start the sentence with the subject, add a nominal clause to attribute the action and end with a verbal phrase. By doing so, she/he could reduce the time required to wait until the speaker utters the verb that might follow a long noun phrase with sometimes embedded phrases and clauses. For example: \"The Ministers of Foreign Affairs of IGADD are gathered in Juba in negotiations to convince the warring factions in South Sudan to stop fighting and hold a national dialogue\" (BBC World Service, Focus on Africa, 19 th th Dec 2013). \"Nk'oku okurwana omuri Sudan Ey'Omumashuuma kuriyo nikweyongyera, ba Minista b'Enshonga ez'Aheeru ab' Ekigombe ky'Ebyentunguuka n'Okwerinda Ekyanda (IGADD), hati bari omu rukiiko Juba kuteesa n'abeebembezi b'Ebibiina ebirikurwanirira okurekyera aho orutaro reeru bakaza omu kigaaniro ky'okukoragana omuri eryo ihanga\" (Translated by Natukunda-Togboa, 19-12-2013).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Segmenting and Chunking Strategy", "completion": "The interpreter can resort to this strategy when the SL speaker utters a lengthy sentence which has to be 'sliced' into sense-units so as to cope with the short-term memory (As-Safi, 2011). Conversely, she/he may combine short sentences into a compound one for coherence in delivery.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Lining-up or Queuing Strategy", "completion": "In order to reduce the constraint of time-lag, the interpreter may delay rendering a less significant information segment amidst a heavy load period of piled up information and then catch up in any lulls that occur later. It should be noted however, that the delayed segment may not be cohesively compatible with the flow of delivery and may thus disrupt the thematic progression (El-Shiyab & Hussien, 2000).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Calquing Strategy", "completion": "This is another strategy used to mitigate the effects of time constraints and to avert any anticipated lexical difficulty. The interpreter may imitate the SL lexical patterns and collocations and hence produce a literal, 'verbatim' rendition. An example of this is when frequently African proverbs and sayings are introduced 'verbatim' in political speeches: Nimbagambira nti, \"Akati kainikwa kakiri kato\". I am telling you, \"a tree is bent when it is still young\".", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Paraphrasing Strategy", "completion": "Conversely, the interpreter may resort to paraphrase in encountering a SL culturespecificity, hence it may be rightly called \"Exegetic Strategy\". For the same sentence above she/he may choose to say: Indeed, \"a tree is trimmed at an early age\".", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Approximation Strategy", "completion": "Due to speed constraint, when the interpreter does not find a direct TL equivalent or fails to remember it, she/he can produce an alternative that has common semantic features. For instance, opium poppy could be approximated to \"enjaayi\" (marijuana).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Borrowing Strategy", "completion": "To cope with the speaker and maintain a rapid pace of delivery, the interpreter may have recourse to loan words through transliteration. Most frequently, this is done for technical terms like video, stadium, cinema, IGADD, UNESCO, boda-boda.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Ellipsis Strategy", "completion": "This is an economising strategy where some SL words are deleted when they are believed to be superfluous, repetitive or redundant, e.g. (I will) see you later. (If) God (is) willing. (May you) travel safely. All the strategies of interpretation that we have analysed arise directly from the constraints encountered in the interpretation process itself. It is essential for aspiring practitioners to understand the theoretical explanations in order to avoid making the same mistakes as their predecessors in practice. When teaching, the lecturer/instructor can actually pick and demonstrate strategies that can be used to overcome syntactic and semantic constraints, those for solving phonological, prosodic and phatic problems, and those to tackle paralinguistic and psychological constraints like tract and stage fear. In general, however, constant detailed reading assists the interpreter to familiarise with content and register, and to deal with the preliminary linguistic constraints. Other issues concerning accents, intonation, pitch, rhythm and tempo get to be solved as the practionner gets more accustomed to the profession. Indeed, as As-Safi (2011, p. 39) rightly observes, in the final analysis \"translating/interpreting is an intercultural communication act that requires bicultural competence\".", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Audio-Visual Translation", "completion": "I have decided to end this chapter with a section on audio-visual translation because it seems to me to be a new area that is technically located midway between translation and interpretation. Yet it is a field which is attracting a lot of media attention as it is a fashionable channel of popularising Runyakitara using the new digital technologies and social-media networks. The advent of digital technology, especially the mass production of DVDs in Third World Countries like Uganda, has meant an increase in films, television programmes which are mostly in English, frequently with subtitles. But there are increasingly those with a diagonal (different language) sub-titling including Runyakitara. In addition, the term used for the interpretation played over the DVD orally, is \"dubbing\" (Ghaemi & Benyamin, 2010). Both these processes are combined under the category of screen or audio-visual translation (AVT). Screen translation, a translation method which makes use of the acoustic channels, as recognised by Baker and Hochel (1998, p. 74) has undergone a lot of rapid growth over the last two decades. This is certainly linked to the fact that it is the quickest and most economical strategy of translation and interpretation. Subtitling is defined as \"supplementing the original sound track with another voice, in another language\". Similarly, audio-visual transfer denotes \"the process by which a film or television programme is made comprehensible to a target audience who is unfamiliar with the original source\" (Ghaemi & Benyamin, 2010, p. 40). Technically therefore, these are processes which involve literary and figurative translation and interpretation. According to Gottlieb (1998 cited in Schwarz 2003, pp. 5-6), a subtitler is faced with formal (quantitative) and textual (qualitative) constraints: \"textual constraints are those imposed on the subtitles by the visual context of the film, whereas formal constraints are the space factors (a maximum of 2 lines and 35 characters) and the time factor\". Schwarz (2003, p. 5) goes on to add that \"the main problem in subtitling is caused by the difference between the speed of the spoken language and the speed in reading; both require a reduction of the text.\" In terms of benefits, scholars have demonstrated that, there are some advantages for watching subtitled language programmes. First, watching subtitled programmes fosters the practice of the language of the screen translation or interpretation. Secondly, such programmes can improve reading skills, in this case in Runyakitara. However, these benefits only apply if the subtitles meet the quality requirements. Pushing further Gottlieb's findings (2004), one can deduce that interlingual subtitling, which encompasses societal and language-political implications, is instrumental in improving reading skills, boosting language competences, facilitating easy and cheap intercultural exchange. Gottlieb goes on to propose the following translation strategies for subtitling films: Expansion is used when the original text requires an explanation because of some cultural nuance not retrievable in the target language. Paraphrase is resorted to in cases where the phraseology of the original cannot be reconstructed in the same syntactic way in the target language. Transfer refers to the strategy of translating the source text completely and accurately. Imitation maintains the same forms, typically with names of people and places. Transcription is used in those cases where a term is unusual even in the source text, for example, the use of a third language or nonsense language. Dislocation is adopted when the original employs some sort of special effect, e.g., a silly song in a cartoon film where the translation of the effect is more important than the content. Condensation would seem to be the typical strategy used, that is, the shortening of the text in the least obtrusive way possible. Decimation is an extreme form of condensation where perhaps for reasons of discourse speed, even potentially important elements are omitted. Deletion refers to the total elimination of parts of a text. Resignation describes the strategy adopted when no translation solution can be found and meaning is inevitably lost (Ghaemi & Benyamin, 2010). The most important challenge regarding subtitling in countries like Uganda, is the \"lack of responsible institutions and educated professional subtitlers at work\" (Ghaemi & Benyamin, 2010, p. 39). Secondly, most DVDs are subtitled using special software intended to exclude human interference. In situations where the technology is well developed, the quality of the translation is good. But in Uganda, where the subtitling in Runyakitara is mostly effected on pirated DVDs, using back street make-shift \"studios\", there is hardly any standard to be respected. Our interest in the present publication is to call on universities and other tertiary institutions to include the study of subtitling in translation and interpretation studies, so that professionals can be trained for such work. Educated subtitlers will not come into the realm of film, music and entertainment industry as long as screen translators and interpreters remain in the backstreet shadows hiding from law enforcement agents. They need to be recognized for their creative contribution to the image and sound productions and to be included in the curriculum of translation and interpretation studies.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Conclusion", "completion": "In conclusion to this chapter, we can observe that theoretical discussions on translation and interpretation are important because they widen the practitioners' and learners' 'perspective' for the use of systematic strategies in the translation and interpretation of texts. In terms of linking theory to practice in this chapter, the insights of Bassnett (2002) seem to be still pertinent to our conclusion: \"To divorce theory from practice, to set the scholar against the practitioner as happened in other disciplines, would be tragic indeed\" (Bassnett, 2002, p. 17). In this chapter we have tried to show that in the history of the discipline, the different theories that have been advanced and the strategies that have been proposed are crucial to training in translation and interpretation in Runyakitara. In the chapter, we have also illustrated how new areas in the discipline, like audio-visual translation and screen interpretation, which hitherto have not received serious attention, can bring forth economic, linguistic and socio-cultural benefits if they are promoted and formally incorporated in translation and interpretation studies.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: References", "completion": "Allot, N. (2003). Key terms in pragmatics. Retrieved from http//www.scribid.com/doc/305592132/key-terms-in-pragmatics As-Safi, A. B. (2011). Translation theories: Strategies and basic theoretical issues. Jordan: University of Petra. Baker, M., & Malmkjčr, K. (Eds.). (1998). Routledge encyclopedia of translation studies. Amsterdam & Pihiadelpia: Routledge. Bandia, P. F. (1993). Translation as culture transfer: Evidence from African creative writing. TTR: Traduction, Terminologie, Rédaction, 6(2), 55-78. Bassnett, S. (2002). Translation studies (Rev. Edn.). London: Routledge. Bell, R. T. (1991). Translation and translating: Theory and practice. New York: Longman. Ghaemi, F. & Benyamin, J. (2010). Strategies used in the translation of interlingual subtitling. Journal of English Studies, 1(1), 39-49. Gottlieb, H. (1992). Subtitling: A new university discipline. In C. Dollerup, & A. Loddegaard (Eds.). Teaching translation and interpreting: training, talent, and experience (Vol. 5) (pp. 161-70). Amsterdam: John Benjamins Publishing Company. Gottlieb, H. (2004). Language-political implications of subtitling. In P. Orero (Ed.). (2004). Topics in audiovisual translation (pp. 83-100). Amsterdam: John Benjamins Publishing Company. Gutt, E. A. (2014). Translation relevance: Cognition and context. London & New York: Routledge Taylor & Francis Group. Hermans (1985). Full text of \"System Theories\". Retrieved from http//archive.org/stream/system Theories/system%20 theories.djvu.txt. Hervey, S. & Higgins, I. (1992). Thinking translation: A course in translation method: French-English. London: Routledge. Kelly, N., DePalma, D. A., & Vijayalaxmi, H. (2012). The need for translation in Africa. Massachusetts: Common Sense Advisory Inc. Lapajian, B. (2010). Translation, language and fiction publishing in Africa: The case of Uganda (MA Thesis, Utrecht University). Lavault, E. (1966) cited, in Shuttleworth, M. & Cowie, M. (2014). Dictionary of Translation Studies. New York: Routledge. Malone, S. (2013). Malone's translation strategies. Retrieved from http//:www.scribid.com/document/379899775/malone-s-translation strategies. Munday, J. (2001). Introducing translational studies: Theories and applications. London: Routledge. Natukunda, E. & Asiimwe, A. (2012a). ACCLAIM Men's Questionnaire. Translated 3rd October 2012. Natukunda, E. & Asiimwe, A. (2012b). ACCLAIM Women's Questionnaire Translated Oct-01-2012. Nida, E. A. (1976). A framework for the analysis and evaluation of theories of translation. In R. W. Brislin (Ed.). (1976). Translation (pp. 66-79). New York: Garden Press. Nida, E. & Taber, C. (1969). The theory and practice of translation. Leiden: E.J. Brill. Nord, C. (2007). Translating as a purposeful activity: Functionalist approaches explained. Manchester: St. Jerome Publishing. Palumbo, G. (2009). Key terms in translation studies. London: Continuum. Schwarz, B. (2003). Translation in a confined space: Film sub-titling with special reference to Dennis Potter's 'Lipstick on Your Collar' (part 2). Translation Journal, 7(1). Retrieved from http://accurapid.com/journal/23subtitles.htm. Shuttleworth, M. & Moiro, C. (2007). Dictionary of translation studies. Manchester: St. Jerome Publishing. Steiner, G. (1975). After Babel: Aspects of language and translation, 1992-538. London: Oxford University Press. Taylor, C. (1999). Sacrifice as terror: The Rwandan genocide of 1994. Oxford: Berg Publication.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Footnotes", "completion": "3 3 The fifth period was added by the author of this chapter. ↩", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Chapter 8", "completion": "THE ORTHOGRAPHY OF RUNYAKITARA Gilbert Gumoshabe & Oswald Ndoleriire", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Introduction", "completion": "Orthography is a set of rules or conventions put in place to prescribe how a language should be written. In other words, orthography is the system of representing the sounds of words by written symbols (Fromkin et al., 2003). The rules include how words that are in a spoken form should be spelt, punctuated and capitalized. Runyakitara, like any other human language, manifests itself in two forms: spoken and written. In the opinion of Fromkin and his colleagues (2003), these two forms are distinct in the following ways: The spoken language is the natural form of language while the written language is artificial. By referring to the spoken language as being natural, it means that it is innate (inborn) to human beings because when a child is exposed to it, that child will have the ability to communicate in that spoken medium. There is therefore, no teacher or instructor required to teach a child his/her mother tongue. On the other hand, written language is artificial because those who know it have to learn it in order to communicate using it. Written language is therefore, an invention of man that helps him to store information and disseminate it. Secondly, written language is not the original form of language. This is because it is a representation of the spoken form where human vocal symbols made by speech organs are represented on a piece of paper by graphic symbols. Because of that, it is impossible to find a written language which is not spoken, although it is possible to find a spoken language that is not written, especially if that language's orthography has not been developed. Thirdly, although a written language changes over time because the process of change is very slow, the spoken language easily changes. The written form of language is more conservative and resistant to change than the spoken form. Therefore, a written word is not only more permanent than a spoken one but is also rarely subjected to linguistic changes. Fourthly, in a written language, the user has a relatively wider range of graphic symbols which she/he uses. For example, there are more than 12 vowel sounds that are represented by only five vowels; a, e, i, o, and u. Written language is also uniform with all varieties of dialects of a language; for example, while the American English pronunciation is different from that of the British, the two forms do not significantly differ in spelling. This is not the case with the spoken form. Finally, spoken language cannot be informative per se mainly due to repetitions. This is because the spoken language does not have to follow the rules of grammar while the written language follows the rules as specified.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Principles of a good orthography", "completion": "Fromkin et al. (2003) explain different principles that make a good orthography. The first principle explains that a good writing system should accurately reflect the sound system of a language. It must be based on thorough analysis of the sounds of that language. It is not possible to make an accurate orthography without first analysing the sounds of that language. All contrastive sounds in a language should be represented and non-contrastive variations should not be represented. When the system is inaccurate, the reader is faced with a problem of guessing the meaning of the word. The orthography of Runyakitara has followed this principle as most sounds are represented by one symbol. The problem is on homonyms where more than two words are represented by one sound. A good orthography of a language should be consistent; there should be no contradictions within the system. This means that: a) The same sound should be represented by the same symbol. b) The symbol should never represent anything else except that sound. c) There should be no silent letters or letters that are without function. This is one of the principles that Runyakitara orthography adhered to. There are no two sounds that are represented by the same symbol The third principle is that a good orthography should be convenient to the extent that it is easy to write and symbols are easy to make. The symbols are also easy to print and type. Another principle of a good orthography is that it should conform to the orthography of the other languages in the region. It is not good for the orthography of a language to differ much with that of its neighbours. In the case of Runyakitara, the orthography conforms to all the neighbouring languages as they all use alphabetic writing system. The last principle of a good orthography is that it should be acceptable to the people who are going to use it. Often, people have strong opinions especially if there has already been an older orthography in use. Time must be taken to consult local opinion and to explain carefully the reasons for any proposed change. This was done in 1954 where disagreements emerged and Runyoro-Rutooro ended up writing their own and another conference was organised for Runyankore-Rukiga that got her orthography in 1964.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Need for Writing Uganda Indigenous Languages", "completion": "The history of writing dates as far back as 3000 BC when the Egyptians developed hieroglyphic writing for recording events in their lives. Although many languages all over the world have been written, there are still many African languages are not yet written. In Uganda, there are about 15 languages that are not yet written. The main question is, why do we need to write our languages? There are several reasons for that. These include the following:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Preservation of Information", "completion": "For many traditional societies, the major form of transmission and preservation of information is by word of mouth (oral transmission). However, this method has proved very inadequate because as the information is passed from one source to another, it undergoes considerable transformations. In some instances, more information is added while in others, it is reduced or adulterated. Consequently, by the time the message gets to the intended recipient, it is no longer in its original form. Furthermore, for purposes of preservation of information, sometimes the only source of information might die without leaving any recording of his or her knowledge behind. Such occurrences confirm the West African saying that \"when an elder dies, a library burns\". Therefore, with such poor record-keeping methods, it is imperative that we write our languages.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Coverage", "completion": "Whereas the word of mouth needs face-to-face interaction and can only serve those people who are physically present, the written word can even be received by those who are not physically present. True, with modern technology, tape-recorded information and radio transmissions can cover a wider distance but given our Ugandan standard of living, few people can afford to buy radios and maintain their running as well. Furthermore, the radio has a schedule which the listener must follow. If he tunes at a wrong time, he/she will miss the programme. Yet with written material, it can be read at the recipient's will and can be referred to anytime one wants.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Education", "completion": "The most important factor with written materials is that people can be availed with education materials which can help them improve their lives. These written materials are of various disciplines and can be used for both academic and non-academic purposes, and may remain relevant for a long time. For instance, books on hygiene that were written in 1935 by the White Fathers Mission are still relevant and can be utilized to date to educate people on how they can improve their hygiene. With the availability of written materials in various fields in Ugandan indigenous languages, Ugandans can understand developmental issues better and participate meaningfully in their governance. For example, the provision of HIV prevention information in the local languages has created substantial awareness about HIV prevention and transmission among Ugandans.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Preservation of a language", "completion": "A language can best be preserved if it is written. When a language is unwritten, many indigenous words are lost while it is not easy to document words that have been incorporated. It is difficult to preserve a language in its oral form.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Cultural preservation", "completion": "Culture can best be preserved if it is written. Norms, roles, sanctions, beliefs and customs are easy to pass on from one generation to another if the culture of a specified language is written. However, with the ever-increasing socio-economic changes, it is easy to lose important components of culture, if it is not documented.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: It should be noted that at the end of the", "completion": "19th 19 th", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Century and during the early years of the", "completion": "20th 20 th Century, practically all the indigenous reading materials available in Uganda were in Luganda. At that time, it was even thought that Luganda would be the major language of communication and instruction throughout the region. However, the reality was that very few people understood Luganda in the whole of Western Uganda at that time. Furthermore, with the consolidation of the reinstated monarchy in Tooro (reinstated by the British in 1891) and the rise of nationalism in both Tooro and Bunyoro, it was felt more and more that Luganda should be replaced by Rutooro and Runyoro as the major language for communication in the two kingdoms respectively. The writing of Runyakitara (Rubongoya, 1965), started with the Runyoro-Rutooro dialects before it spread to Runyankore-Rukiga. The Protestant Missionaries of the Church Missionary Society (CMS) spearheaded the writing of our languages in Tooro. The first version of the New Testament was translated into Rutooro by the missionary H. E. Maddox during the early years of evangelisation, around 1900. The same author produced the first grammar of the language in 1902 called An Elementary Lunyoro Grammar which was based on the Runyamwenge (essentially using the Runyamwenge sub-dialect of Rutooro). The year 1913 was very important in the history of Runyakitara when Maddox produced the full bible translated in Rutooro, also based on Runyamwenge dialect. The first bible was used in the whole of Western Region and some areas of the present-day Democratic Republic of Congo. Other books were subsequently written by both the CMS missionaries and the RCM (Roman Catholic Missionaries) but were generally in the Runyamwenge subdialect. These included the well-known Grammar Ey'Orunyoro by the Rev. Fr. A. Caumartin which is still of much value up to this day. Books and manuals produced at this time were usually for schools or for religious purposes. Some written work also appeared during the early years in Runyankore, e.g Omuntu na Hygiene published by the White Fathers Mission, Mbarara in 1935 and was intended for primary schools. The full translated version of the bible in RunyankoreRukiga came out in the 1950s.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Efforts to Standardise the Orthography of Runyakitara", "completion": "It was, according to Rubongoya (1965), R. A. Snoxall, the then Acting Director of Education, who in 1946, after consultations with A. N. Tucker, an expert on Bantu languages at the School of Oriental and African Studies, London, who decided to introduce a new orthography. After discussions with missionaries and other educators in Buganda, the new orthography was adopted for Luganda. That very year, 1946, Snoxall organised another conference for the Western Region at Virika, Fort Portal, to discuss a standard orthography for the Runyoro language. It is in this conference that the representatives of Ankore and Kigezi stated categorically that their language was different from Runyoro and that accepting this new orthography would bring about the demise of their language which was already developing written materials. They added that the people in their areas were not prepared to read any book or newspaper written in Runyoro. According to Taylor (1960), the Virika Conference therefore, broke up without any decision being taken on the new orthography. However, from this period, as Betungura (1960) notes, Runyankore continued developing and came up with the first Runyankore-Rukiga orthography in a conference at Mbarara in 1954. This conference was chaired by Prof. A. N. Tucker and the secretary was K. S. M. Kikira. Thereafter, the colonial authorities started recognizing its importance in Ankore and Kigezi. In 1947 for instance, the Education Department of the Uganda Colonial Government authorized the use of Runyankore as a medium of instruction in Primary 1 and 2 in Ankore and Kigezi. This policy was clearly stated in the 1948 Education Report which recognized six vernaculars as media of instruction in Primary School. These were: Luganda, Lunyoro, Luo, Ateso, Lugbara and Swahili. The Education Report (1948) further explains that the limited production of literature made it clear that no further vernaculars can justify a claim to be regarded as media throughout the primary school system, but noted that the use of Runyankore dialect of Runyoro had been conceded for the first two years of primary school in Ankore, and would continue to be used only up to that level until when there would be sufficient materials written in Runyankore. This policy remained valid until the Castle Report of 1963 when RunyankoreRukiga was recognized as one of the six major vernaculars to be used in the school system (Swahili had ceased being recognized as a vernacular in Uganda in 1956). By this time, Runyankore-Rukiga had developed considerably and by the 1970s, it was somewhat in better position than Runyoro-Rutooro. After the break-up of the Virika meeting of 1946, the Banyoro and Batooro reconvened in Hoima in 1952 (six years later) to discuss again the problems of harmonizing the orthography, this time for Runyoro and Rutooro, which at this meeting had adopted the name Runyoro-Rutooro (rather than Runyoro) to cover the two dialects. At this meeting, the harmonization work involved such aspects as taking a common stand particularly concerning some of the symbols and signs used by the CMS missionaries and those used by the RCM. For instance, while CMS missionaries used the diacritic sign (-) to mark length on top of a vowel, the RCM (White Fathers) used (^) on top of the vowel. In accordance with the recommendations of the International African Institute, it was agreed that vowel length would be marked by two vowels. Some harmonization was also effected at the level of grammar to reflect the language usage of the Banyamwenge. We produce here some recommendations made at the Hoima meeting as reported by Rubongoya (1965). Many of the recommendations made in fact reflected both orthography and language (grammatical) usage. In the elaboration of standard orthographies, the authors were guided by the recommendations of the International Institute for African Languages and Culture which was formed in London in 1925. This later became The International African Institute. One of their pre-occupations was to elaborate workable orthographies in African languages. Because of the many sounds in African languages which did not exist in European languages, the tendency had been to utilise diacritical marks such as (, - - ^ .. : ) and many others on top, below or beside a given symbol so as to account for a given sound, e.g.: the (-) mark for the long vowel as seen earlier. For these orthographies to be workable, the Institute wanted, as much as possible, to have every sound represented by one symbol and to reduce to the minimum the use of diacritical signs or marks. Their work was somewhat simplified by what had already been done by the International Phonetic Association which was formed in Paris in 1886 and whose original name was L'Association Phonetique Internationale. This Association from its inception was made up of eminent linguists and phoneticians from various European countries such as Otto Jespensen from Denmark, Paul Passy from France (Ferender), and Henry Luncet from Britain. One of the major tasks of the Association was to identify all possible speech sounds as they exist in human languages. They then came out with the International Phonetic Alphabet (IPA) where an effort was made to include as many of these sound symbols as they could imagine. The symbols used are basically Roman letters with a few from Greek. The International African Institute also made its own alphabet known as the International African Alphabet (IAA) to cater for sounds in African languages. Its authors borrowed heavily from the International Phonetic Alphabet although they made some modifications. For instance, whereas in the IPA, the palatal nasal is usually written as /n/, in the International African Alphabet it is written as /ny/. It is this latter alphabet that was the basis of the standardised orthographies of Runyoro-Rutooro and Runyankore-Rukiga. Meanwhile, the Banyankore and Bakiga who had broken away from the Runyoro-Rutooro orthography conference in 1946 organised their own orthography conference in Mbarara in 1954. The conference, which was attended by prominent writers and religious leaders from Ankole and Kigezi, was chaired by Professor A. N. Tucker. A report on standardisation of Runyankore-Rukiga orthography, which was being worked out after the breakup of the Virika Conference was presented in this conference, discussed and adopted with the necessary amendments and became the basis for the language's writing system. The rules of orthography adopted, according to Taylor (1960) were published with commendable speed and enabled the translation of the Bible to proceed. They also provided the writers with a stable and consistent orthography to write their texts. It was the basis for Taylor's A Teachers' Handbook of Runyankore-Rukiga orthography of 1960.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Current Situation of the Orthography of Runyakitara", "completion": "The four dialects of Runyakitara (Runyankore-Rukiga and Runyoro-Rutooro) are being taught in the school curriculum at lower levels of primary education. Runyakitara is also being taught at secondary level as Runyoro-Rutooro and Runyankore-Rukiga but taught at University as Runyakitara, to produce language scholars and researchers. One of the areas that needs serious consideration is orthography, because a proper orthography of the language has not been reached despite several revisions. Currently, there are five official versions of the orthography of the language, namely: i) Runyankore-Rukiga Orthography (1960) by C. Taylor ii) Runyoro-Rutooro Orthography Rules (1963) by L. Rubongoya iii) Empandiika y'Orunyankore-Rukiga Egufuhazibwe (2005) by F. Karwemera iv) Runyoro-Rutooro Orthography (2002) by O. Ndoleriire et al. (Eds.) v) A Unified Standard Orthography of Runyakitara (2007) by O. Ndoleriire et al. While we may say that the five orthographies above are satisfactory to a certain extent, there is still need for more revisions for purposes of standardisation. The orthographical gap that still exists is mostly along dialectical differences and improper linguistic arguments. The main principle of Runyakitara orthography is that words are written the way they are pronounced or the way one hears them. The writing system adopted follows the principles of a good orthography that include accuracy. In this standardised orthography, all sounds are represented by symbols that do not leave any room for guesswork in pronunciation. The second principle followed is consistency where the same sound is represented by the same symbol with no silent letters. Convenience is the third principle that was followed. The symbols used to represent the sounds follow the alphabetic writing system. The fourth principle that was followed is conformity. The standardisation of this orthography ensured that it conforms to the orthography of other languages around the Runyakitara speaking area. The fifth principle is acceptability. Since the beginning of this writing system in 1954, it has been fully accepted by the users as required in linguistics. Following the linguistic requirements, what shall be considered as a unified standard Runyakitara orthography is as follows:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Double Consonants", "completion": "(a) The voiced bilabial plosive The voiced bilabial plosive /b/ except when preceded by a nasal (nasal compound) is written as /bb/. In Runyankore-Rukiga, this usually occurs in loan and onomatopoeic words. The onomatopoeic words only exist in Runyoro-Rutooro as shown in the following examples: On the other hand, loan words take on /bb/ in Runyoro-Rutooro and RunyankoreRukiga as indicated in the examples below: In Runyoro-Rutooro a /b/ at the beginning of a sentence can sometimes be pronounced either as fricative or as plosive. But in this latter case, a single /b/ is used in spelling, for example: Baitu omwana araha? Banura agenzire. Binu bintu ki? Baraatugamba ki? Buganda okarugayo di? But where is the child? Banura has gone. What are these? What will they say about us? When did you leave Buganda? It is recommended that Runyankore-Rukiga adopts the same rule where onomatopoeic and loan words pronounced with a plosive are concerned, for example.: (b) The nasal", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: When an object is expressed followed by a verb stem starting with", "completion": "/n/ /n/ or /m/ /m/, the nasal is doubled. Examples of words with /m/ /m/ and /n/ /n/ include the following: i) Rn/Rt Rn/Rt akammanya ammigire alimmara araammamirira nibannuga bannigire he/she knew me he/she has squeezed me he/she will be sufficient for me he/she will spray me they look at me with disgust they have strangled me As a general rule, a vowel that occurs before a double nasal is pronounced long. However, if this lengthening of the vowel is predictable, it is written as a single vowel, for example: akammanya is pronounced akaamanya but it is written: akammanya. When a subject is expressed followed by a verb stem starting with a nasal, there is doubling of the nasal, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Nasal compounds", "completion": "There is another category of nasals that exists in Runyakitara. These are nasals that include the following:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Like in the case of", "completion": "/mm/ /mm/ and /nn/ /nn/, they are also predictable and wherever one meets them, there is no need of writing a double vowel before them. Examples include the following: (c) The Vibrant (r)", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: In Runyoro-Rutooro when", "completion": "/r/ /r/ is rolled, it is written doubled, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Note that if a double", "completion": "/rr/ /rr/ is replaced by a single r in a word, there is generally change in meaning, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: It should also be noted that if a vowel preceding double", "completion": "/rr/ /rr/ is pronounced long and the word can attain a different meaning, a double vowel should be written, for example: As a general rule, the long vowel before /rr/ is predictable. So, it will be written as a single vowel, for example: However, there are cases, especially with the word kurra (to weep or to cry) when the lengthening of a vowel can bring about a grammatical change. In that case, the long vowel shall be repeated with a double vowel as in the following examples:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Amaiso gange garra", "completion": "Gaarra sente zange 2. Abaana bange barra Baarra abaana sente zaabo 3. Kurra kintu kibi muno Kuura ebintu obireete kunu 4. Bunu obwana burra muno Buurra oyetegereze eki ngambire 5. Abakazi barra obu babiihirwa My eyes cry (ooze) with tears. Bring back my money My children cry Count for the children their money Crying is very bad Drag the things and bring them this way These small children cry a lot Open your eyes and understand what I have said Women cry when they are angry Abakazi baarra obunyansi ha bugenyi Women spread grass (on the ground) during festivities. One notes, however, that the above expression does not exist in minimal pairs. For example, in amaiso garra, we have the verb ku-rra while in gaarra sente zange, we have the verb ku-garra. It is the same with all the other examples. Despite the above scientific fact, it is agreed that in order to avoid ambiguities and reading misunderstanding, we maintain a double vowel in the above rare exceptions, which generally involve the verb kurra \"to cry or to weep\".", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Vowel Length", "completion": "(a) Double vowels are written when they appear pronounced long across morpheme boundaries, for example: (b) When they are naturally long, for example: Long vowels often can be contrasted with short vowels as in the following minimal pairs: Rn/Rt kusaara noise made by water before boiling kusara to cut kusiika to fry kusika to pull kukuura to up-root kukura to grow kusiiga to anoint/cover with oil kusiga to sow seeds Ry/Rk Ry/Rk kuhiiga to hunt kuhiga to push aside kuhiika of sky showing signs of rain kuhuura to arrive/reach kuhura to hit, thresh kuteega to detect a smell kutega to resist in a place kushaara to trap kushara of noise made by water when about to boil to run mad (c) A vowel is often pronounced long but written single at the beginning of a word, especially in fairly short words of not more than three syllables, for example: However, relatively long and long words usually have their initial vowel pronounced long: (d) A vowel is usually pronounced long but written single in /w/ and /y/ compounds. In Runyankore-Rukiga, however, in the case of /ky/ /ky/ and /gy/ /gy/ compounds, there are words where the vowel following them should be either single or double because of the presence of minimal pairs with these compounds:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: It should be noted that the Runyankore-Rukiga's", "completion": "/ky/ /ky/ is in reality /c/ /c/. In the same way, ky and gy are not followed by /i/ because /y/ and /i/ are palatals. If they are followed by /i/ /i/, this would be a repetition. They shall therefore, be written as /ki/ /ki/ or /gi/ /gi/. (e) A vowel appearing before a nasal compound is usually pronounced long but written single, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Note that the palatal nasal usually written as", "completion": "/ny/ /ny/ is in reality a single consonant [p] [p]. There is therefore no need to apply the above rule to vowels appearing before /ny/, for example: (f) Diphthongs are written with two different vowels and their length is generally that of a long vowel (doubled generally in writing in the conditions indicated above). The diphthongs in Runyakitara are: /ai/, /ei/, /oi/: omushaija man Note that in Runyankore-Rukiga, /ai/ is usually pronounced as /ei/ or /ii/ but it is recommended that the spelling remains /ai/, as indicated in the words below: In Runyankore-Rukiga, it is usually accepted to make a differentiation in spelling especially where sounds that are similar to /ai/ have been used; for example: In Runyoro-Rutooro, baitu is for both: \"ours\" and \"but\", while /oi/ is found in words below: /ei/ is used in words like beitu or nouns of the li-ma class such as: (e)icumu spear (e)ibanja debt where the initial /e/ has had a tendency of being differed. Another diphthong that could be mentioned is /au/ which is found in only the Runyoro-Rutooro word: mau (my mother). (g) In Runyoro-Rutooro, a vowel preceding the rolled /r/(rr) /r/(rr) is usually pronounced long but written short because of its predictability, for example: Note that the Runyankore equivalent is sometimes pronounced as follows in rapid speech:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The difference with Runyoro-Rutooro is that the vowel preceding", "completion": "/rr/ /rr/ is short in pronunciation. On the other hand, in spelling the rolled /rr/ is written rura, rira, rara, etc.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Relative", "completion": "The object relative is to be written separately from the word it precedes, for example: Rn/Rt Rn/Rt abaana abu turukuliisa ekisoro eki turukubaaga emiti ei twatemere amata aga twanywa ente ezi muguzire Ry/Rk Ry/Rk abashaija abu turikureeba enyamaishwa ei twisire ebitabu ebi ashomire ebitakuri ebi twarya akaana aku mureesire the children whom we are feeding the animal which we are skinning the trees that we cut the milk that we have just drunk the cows that you have bought the men that we are seeing the animal that we killed the books that he read the potatoes that we have eaten the child whom you brought On the other hand, the relative subject is attached to the word it precedes, for example: Rn/Rt Rn/Rt omwana owaarukwerunga ente eziriire muhogo omuti ogutiire omusaija emisiri eyeerumu oburo Ry/Rk Ry/Rk omukazi owaareebire omwana embuzi eyaariire ebitookye oburo oburikutundwa gye ebikooko ebitaine mugasho amaarwa agarimu nigaguzibwa - the child who is playful and disobedient. the cows that have eaten cassava. the tree that has fallen on the man the gardens that contain millet. the woman who saw the child the goat that ate the bananas the millet that sells well. the animals that are useless. the beer (brew) which is being sold.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Prepositions and Conjunctions", "completion": "Prepositions and conjunctions are usually to be separated from the words they precede (except in cases that will be indicated later), for example: Rn/Rt Rn/Rt ente eri mu rugo omu nju yaawe omu nda yakyo tuli mwa Kaikara bagenzire ha rusozi ha nju eruguru Mmutumire owa Petero omwisiki nka Maria Kiiza na Nsungwa oburo rundi ebitakuli emiti hamu n'ebinyansi Ry/Rk Ry/Rk omu kereeziya aha rwigi aha muti aha nsi omu musiri enkoko n'enkanga okushemererwa nari okushaasha the cow is in the kraal in your home inside it we are at Kaikara's home they have gone to the hill on top of the house I have sent him to Petero's place. a girl like Maria. Kiiza and Nsungwa millet or potatoes trees and grass. in the church at the door on the tree on the ground in the garden the hen and the guinea-fowl happines or sadness/pain. However, both prepositions and conjunctions are linked to the following word when they form one lexical meaning, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The Possessives", "completion": "Like the prepositions and conjunctions, possessives preceding or following other words are written separately, for example: Rn/Rt Rn/Rt ali omu ka ye he is in his home ibara lya Kahogo obwana bw'embeba amata g'ente abantu ba ira orumuli rw'orubingo Ry/Rk Ry/Rk eihuri ry'enkoko omushaija w'embabazi omu maju ge abantu b'aha the name of Kahogo the young of a rat/mice. cow's milk people of old/long ago a torch made of reed. a chicken's egg a kind man in his houses the people of this place. However, possessives form part of the word preceding or following it in the following cases: i) Where there is one lexical meaning Rn/Rt Rn/Rt oweekitiinisa owiisaza ebyokulya ebyokweshweka ebyensoni Days of the week ii) When the possessive precedes a pronominal pronoun", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Writing of", "completion": "/ki/,/ky/,/c/,/gi/,/gy/,/g/,/1/ /ki/,/ky/,/c/,/gi/,/gy/,/g/,/1/ and /r/ /r/ There are marked differences in the pronunciation and writing of the above in Runyoro-Rutooro viz-a-vis Runyankore-Rukiga; examples: On the other hand, the following words have c‾ c ​ in both Runyankore-Rukiga and Runyoro-Rutooro: In the same manner, /ge/,/gi/ /ge/,/gi/ and /g/ /g/ and /j/ /j/ have marked differences, for example: From the above examples, one can conclude that the letter /k/,/g/ /k/,/g/ and /j/ /j/ tend to reflect their pronunciation in Runyoro-Rutooro whereas in Runyankore-Rukiga, the situation is as follows. k+i=cik+y+v=ca,ce,co,cu( excluding i) k+v=ka,ke,ko,ku( excluding i) g+i=ji g+y+v=ja,je,jo,ju( excluding i) g+v=ga,ge,go,gu( excluding i) j+v=3a,3e,3i,3o,3u. ​ k+i=ci k+y+v=ca,ce,co,cu( excluding i) k+v=ka,ke,ko,ku( excluding i) g+i=ji g+y+v=ja,je,jo,ju( excluding i) g+v=ga,ge,go,gu( excluding i) j+v=3a,3e,3i,3o,3u. ​ Whereas in Runyoro-Rutooro, /k/,/c/,/j/,/g/ /k/,/c/,/j/,/g/ have clear differences in orthography and in pronunciation, in Runyankore-Rukiga, /k/ /k/ can be confused with /c/,/g/ /c/,/g/ can be confused with /j/ /j/, while /j/ /j/ can be confused with /gy/ /gy/. The most confusing (in oral and written language) are /k/ /k/, and /c/ /c/ since some words always have /c/ /c/, for example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: While others have", "completion": "/k/ /k/ in written form, others have /c/ /c/ is spoken as shown above. It is suggested that the present orthography of Runyankore-Rukiga in this respect be maintained for the sake of harmonizing the orthography with that of Runyoro-Rutooro. However, for the future, the following suggestion could be made for Runyankore-Rukiga:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: L and", "completion": "r r", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The problem of", "completion": "/l/ /l/ and /r/ /r/ is especially important for Rukiga and to a lesser extent for Runyoro. In the Runyankore-Rukiga orthography, there is officially no /l/ simply because, generally speaking, Runyankore has no literal /l/. On the other hand, Rukiga uses /l/ /l/ in the same conditions as Runyoro and Rutooro (see chapter on Phonetics and Phonology).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: It is therefore suggested that the Bakiga follow the Runyoro-Rutooro orthography in this respect by writing", "completion": "l l where it is pronounced and r r where it is pronounced. In the case of Runyoro, the problem is with the rolled /r/ (rr). Compare: Because Runyoro has several possible pronunciations, it is proposed that the spelling with double /r/(rr) /r/(rr) be maintained. However, since they write as they pronounce, in case one omits one /r/ /r/, there should be no punishment for it.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Reduplications", "completion": "Reduplicated forms are written as one word. This is because they represent single lexical items. In that case therefore, they are written without a hyphen or space in between them. For example:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Compounds", "completion": "Compounds are words that repeat themselves but or come from two words that are not related but mean something different from either of the words that have been combined. Such words shall be written as a single word because they represent single lexical items, for example ( Ry/Rk Ry/Rk ):", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Interjections", "completion": "These are words that show surprise or fear. They are written the way they are spoken. Examples include the following: Ai! Mawe! Is that possible! Oh my God!", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Borrowed Words", "completion": "Borrowed words, which have been naturalised, shall be written as they are commonly pronounced by the native speakers, as indicated below:", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Names of Persons and Places", "completion": "Names of persons shall be left to be written in a similar way from the time such names were recorded because adjusting their spelling has legal implications. It should be noted that adjustment in the spelling of a name requires swearing an affidavit to legalise such a name, because legally, that would be another person. This is in agreement with the 1954 Runyankore-Rukiga conference whose agreement was that the spelling of personal names shall be left to the individuals (Morris & Kirwan, 1972, p. 217). All personal and place names shall begin with a capital letter at all times. Examples of personal names include Gumoshabe, Ndoleriire, Yozefu, Yuda, Yoweri, Joel, John, Baguma, Yohaana, Yowaana. Place names shall be spelt using the standard orthography. However, in case a name is already gazetted and appears in government and educational records such as maps, government has to be notified to enable the taking care of the legal issues associated with the adjustment. Examples of place names include Bushenyi, Kasese, Kashenyi, Uganda.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Titles", "completion": "Titles preceed the first name in situations where more than one name is used. However, when the sir name is used alone, the title is used on that name alone; for example, Dr Gilbert Gumoshabe or Prof. Ndoleriire. Titles have a full stop if the word is abbreviated e.g. Prof. while there is no fullstop if the title is abbreviated with the first letter and the last letter. For example, Dr,Mr,Mrs Dr,Mr,Mrs have no full stop because they have both the first and the last letters.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Miscellaneous Issues", "completion": "(a) /nio/ and /nia/ Because of the fact that in Runyakitara orthography as a whole, /ny/ represents the palatal nasal which is often represented by the symbol by phoneticians, a distinction had to be made between words with the sound [ n ] and those with the compound sound [ny] or [nj]. The following solution was proposed: (i) The sound [n] The letters /ny/ were therefore adopted. ii) The sound /ny/ or/nj/ Examples: (b) The affricate sound/ts/ This sound is clearly pronounced in the Ruhima subdialect of Runyankore and is used where other dialects pronounce it as /s/, as shown in the following examples: Where the Bahima use /ts/, the rest of Banyankore and Bakiga use /s/ while the Banyoro and the Batooro use /k(y)/,/s/ /k(y)/,/s/ or /h(y)/ /h(y)/ as the case may be. Given the fact that those who use /ts/ in Runyakitara are a small minority, it is suggested that Runyankore-Rukiga replace /ts/ with /s/, the latter being used by the great majority of Runyankore-Rukiga speakers. (c) The copula ni− ni− This copula /ni/ - (progressive aspect before verbs) should be attached to personal pronouns and verbs but not to nouns: But: Rn/Rt Rn/Rt Note that Runyankore-Rukiga orthography usually uses niinye while RunyoroRutooro uses ninye. The necessary doubling of the vowel ii does not seem to be necessary since it is brought about by the nasal ny [n]. It is therefore suggested that Runyankore-Rukiga adopt ninye rather than niinye since the latter is purely phonetic. (d) Pluralization of proper nouns Examples: Rn/Rt Orthography: Ry/Rk Orthography For reasons of economy, it is suggested that the Runyoro-Rutooro form be used also in Runyankore-Rukiga. (e) The ka Examples: ka (particle).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Punctuation", "completion": "Punctuation, as defined by Babcock (2002, p. 1843) is \"the act, practice, or system of inserting various standardised marks or signs in written or printed matter in order to clarify the meaning and separate structural units of a sentence\". In other words, it is the usage of spacing, conventional signs, and typographical devices that aid in the understanding and correct reading, in both silently and aloud, of written and/or printed materials. There are a number of punctuation marks that can be used in the writing of Runyakitara. They include the following: Apostrophe ['] This punctuation mark that Mubangizi (1963, p. 47) calls akahinguza in Runyakitara is used when two words are joined together especially during the process of showing possessiveness. In Runyakitara, this happens when a word that ends with vowel /a/ or /i/ is followed by a word that starts with another vowel within the same sentence. The vowel that ends the possessive is assimilated and, in its place, an apostrophe is written. For example, Yaija n'omwana [Yaija na omwana] Ry/Rk Aizire n'omwana [Aizire na omwana] Rn/Rt Egi n'enju [Egi ni enju] Ry/Rk Ogu n'omuhara [Ogu ni omuhara] (Ry/Rk) He has come with a child He has come with a child This is a house This one is his/her daughter On some occasions, an apostrophe may be used when more than two words are combined. For example, Ebyokurya n'eby'abeereere [ebyokurya ni ebya abeereere] Ry/Rk The food is for babies N'ahabw'ekyo kiina [ni ahabwa ekyo] Ry/Rk It is because of that pit The apostrophe in the above sentences represent sounds /a/ and [i] which have been assimilated. Question Mark [?] The question mark, which, according to Mubangizi (1963, p. 64), is called akabuuzo in Runyakitara, is one of the punctuation marks that is placed at the end of a sentence to indicate that it is demanding an answer or is an interrogation. It may also be used to indicate that the expression which has been made is not clear. It is mainly used when a word that is interrogative in nature appears in a sentence. For example, N'oha owaareeta ekitookye eki? [Ry/Rk] Who has brought this banana? Nookora ki? [Ry/Rk] What are you doing? N'ogu oizire nawe? [Rn/Rt] You have come also with this one? Interrogation in Runyakitara does not have specific words that determine it. This is because some words are purely interrogative while in certain times interrogation is determined by the intonation. This is strengthened by Mubangizi (1963) when he notes that interrogation can also be used when one is trying to get confirmation. In such a situation, the interrogation words do not appear but are only heard, seeking confirmation. For example, Ogu yaarya? [Ry/Rk] [Ry/Rk] Waareeta abaana? [Ry/Rk] [Ry/Rk] Waarya? [Ry/Rk] [Ry/Rk] Kiki ekikuleesire? [Rn/Rt] [Rn/Rt] Oizire di? [Rn/Rt] [Rn/Rt] Has this one eaten? Have you brought the children? Have you eaten? What has brought you? When did you come? Fullstop [.] The fullstop, which in Runyakitara is called akatoonyolakamaliriza (Mubangizi, 1963, p. 53; Caumatin 1938, p. 178), is the punctuation mark placed at the end of a sentence that is in a statement or declarative form. When placed at the end of a word in a sentence, it means that the sentence is complete. Mubangizi (1963) indicates that a fullstop happens at the end of a sentence that is declarative or advisory, or at the end of a statement of request. For example, Yaagura enyama. [Ry/Rk] He/ He/ she has bought meat. Ente baaba baziriisize. [Ry/Rk] Cows were being grazed. Orwigi yaarwigura. [Ry/Rk] He/she has opened the door. Ahikirege rwebagyo. [Rn/Rt] He arrived last evening. Turaakusangayo. [Rn/Rt] We shall find you there. Hyphen [-] This punctuation mark is called akanywanisalakateeraniza in Runyakitara (Mubangizi, 1963, p. 49; Caumatin, 1938, p. 178). It is used when words are joined to bring about a meaning that is sometimes not related to the meaning of either words. In other words, it applies when two or more words are joined together to make one meaning. It may also be used to separate syllables of a single word. In Runyakitara, it is commonly used in compound words. For example, entema-muhoro/kongora-mabeere praying mantis burugwa-izooba east rwata-migongo artillery ekifa-matu deaf person It should be noted that a hyphen is a convention that may not be penalised as an orthography mistake. This is because most compound words are regarded a single word. A hypen is also used when a word is broken at the end of the line and it is going to another line because it is long and it cannot fit or because of paper margin requirements. There is also another type of hyphen called En Dash (-) This type of dash gives a range that is not definite but just approximates. It is commonly used in estimating distances. For example, Kuruga hanu kuhikayo ni mailo eziri ahagati ya 50-60. [Ry/Rk] From here to that place its between 50-60 miles. Another type of hyphen is called Em Dash. This is used to indicate that there is more emphasis being added to the sentence. It is used in the middle of the sentence by giving the emphasis required, before the sentence gets completed. For example, Omushaija ogwo - owaatwire esente zangye akaremwa kuzishashura - takaagura ente egyo. That man - who took my money and failed to refund it - cannot buy that cow. Abantu nk'abo - abatutarukwendera kimu - tibaakwizire hanu. [Rn/Rt] People like those - whom we don't like at all - should not come here. Inverted Commas [\" \"] Inverted commas, which in Runyakitara are called obujurizo (Mubangizi, 1963, p. 63), are punctuation marks used in pairs to show a quotation or direct speech. The pair consists of an opening quotation mark placed at the beginning of a word in a superscript form and a closing quotation mark also placed at the end of the word that marks the end of a quotation. For example, Yaagira ngu, \"Jwara esaati.\" [Ry/Rk] He said, \"Put on a shirt.\" Akabagarukamu ati, \"Tindukukwetaaga\". [Rn/Rt] He replied, \"I don't need you\". It should be noted that inverted commas can be made up of one quote symbol (' ') but this depends on the emphasis the writer is giving. Brackets [( )] A bracket, which in Runyakitara is called akago (Mubangizi, 1963, p. 64; Caumatin, 1938, p. 181), is a punctuation mark that is used to match pairs within text or set apart another text. In most cases, it shows the simplified version of what the writer intended to communicate. It can appear in the middle of the sentence or at the end. For example, Naaba ngiire Buganda (Kampala). [Ry/Rk] I had gone to Buganda, (Kampala in particular). Owaareeta embuzi ni mukuru wangye (owa maarimi) orikutuura Bushenyi. [Ry/Rk] The person who brought the goat is my cousin (maternal uncle's son) who stays in Bushenyi. Brackets are sometimes used to show another word or name that means the same thing. For example, Abantu nibakunda Ruhanga (obumwe orikwetwa Omuhangi). [Ry/Rk] People love God (who is at times called The Creator). Comma [,] The comma, called akashare/akasale in Runyakitara (Mubangizi, 1963, p. 57; Caumatin, 1938, p. 178), is a punctuation mark that is used basically for separating parts of a sentence. For example, Ku baabaire nibagyenda, enjura yaagwa. Enjura egyo ekaba einemu omuyaga, orubaare hamwe n'emirabyo. [Ry/Rk] When they were going, it rained. That rain had wind, hailstones and lightning. Omu kasumi ako, enjara ekagwa nyingi. [Rn/Rt] During that time, there was a lot of famine. A comma is also used in separating words that are used in exemplifying a concept that is within the same sentence. For example, Embuzi, obume, entaama, n'ente goona n'amatungo. [Ry/Rk] Goats, rabbits, sheep and cows are all domestic animals. Bakatugurra esaati, empale, enkaito hamy n'ebitambaara. [Rn/Rt] They bought for us shirts, trousers, shoes and handkerchiefs. Exclamation Mark [!] The exclamation mark, known in Runyakitara as akatangaaro (Mubangizi, 1963, p. 55), is a punctuation mark that is in most cases used after an interjection or exclamation for the purpose of indicating a strong feeling, happiness, extreme sadness and sometimes questioning in form of a surprise. It is often placed at the end of a sentence. For example, Ai nuипи! Nyabura enanansi egi yaanura! [Ry/Rk] Alas! This pineapple is very sweet! Ruhanga wange! Obaire ki? [Rn/Rt] Oh my God! What has happened to you? Colon [:] The colon, which in Runyakitara is called akategyerezo/akategerezo (Mubangizi, 1963, p. 47; Caumatin, 1938, p. 181), is a punctuation mark that is used to explain or start an enumeration. For example, Uganda eine yunivasite za Gavumenti itaano: Makerere, Mbarara, Gulu, Busitema na Muni. [Ry/Rk] Uganda has five Government universities, namely: Makerere, Mbarara, Gulu, Busitema and Muni. Buli kiro osome esaara zinu: Isiitwe ali mw'iguru, Mirembe Maria n'Ekitii nisa kibe hali Isiitwe. [Rn/Rt] Everyday say the following prayers: Our Father, Hail Mary and Glory be to the Father. A colon is also used with ratios in mathematics, For example, Abaishiki nibakira aboojo n'omubaro gwa 5:3. Girls outnumber the boys to a ratio of 5:3. A colon can also be used in titles and subtitles of books. For example, Mubangizi, B. (1981). Kanyarurimi II. Mbarara: Omuhanda gw'Okumanya. A colon is further used in indicating hours and minutes, for example, Omukoro niguza kubaho shaaha 11:15 z'omwabazyo. The function will take place at 5:15pm 5:15pm. Examples: Semi (colon [;]).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Summary of Runyakitara Orthography", "completion": "Below are the general rules for spelling in Runyakitara: All words in Runyakitara shall be written the way they are pronounced and heard. Runyakitara has only five short vowels, namely: /a/, /e/, /i/, /o/ and /u/. Runyakitara also has five long vowels which are represented by writing the vowel twice. These are: /aa/, /ee/, /ii/, /oo/ and /uu/. All short vowels shall be written with one letter while all long vowel shall be doubled to represent a single sound. At any time, if the vowel length is predicted, a single vowel shall be written. No double vowel shall be written at the beginning of the word even when the vowel is pronounced long. For example, Ego though heard to be long, shall not be written as eego. All Runyakitara words shall not have a double vowel at the end of the word. There are situations when two different vowels combine in words. These are called diphthongs. The rule shall be that speakers write the way they pronounce those diphthongs. The most common diphthongs are the following: /ai/, /ei/, /oi/. Examples are found in words like amaizi (water), amaino (teeth), eicumu (spear), kubeiha (to lie), kuboigora (to bark). The diphthong /au/ exists in rare cases such as in a word mau (mother) in Runyoro-Rutooro. The writing system of Runyakitara shall use simple alphabetic letters. This enables the orthography to avoid complicated phonetic symbols such as. β,ȷˉ β, ˉ ​ and diacritic signs e.g. ∼∼ ∼∼ . Runyakitara shall use the following consonants: / l/ shall be used in Runyoro-Rutooro only and before ya, ye and yo as in okulya (to eat), omulyango (doorway), okulyeryesa (to entice), lyona (all) and before e or i in examples such as okuleeta (to bring) and okulinda (to keep). In all other instances, /r/ /r/ shall be used.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Some Runyakitara consonants are formed by combining them with", "completion": "m m or n n at the beginning to form a single sound. These are called nasal compounds, and they include the following: /mb/ /mp/ /nc/ /nd/ /nf/ /ng/ /ngy/ /nj/ /nk/ /nky/ /ns/ /nsh/ /nt/ /nts/ /nv/ /nz/ The rule shall be that in words where they exist, they shall not be preceded by a double vowel. Examples include the following: omuhanda, ebihimba, esente, ekijenjegyere, ekipumpuriya.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Another category of consonants that are combined to form a single sound are those that combine with", "completion": "w w in a word. These are called w Examples: w (compounds and they include the following:).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: There is also another category of simple sounds that are combined with", "completion": "y y at the end to form a single sound. These are called y Examples: y (compounds, and they include the following: /by/ /dy/ /gy/ /hy//ky/ /ly//my//ny//py/ /ry/ /sy//tsy/ /ty//zy/ The rule shall be that all words with that sound within them shall not have a double vowel in front of them. They include the following examples:).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: References", "completion": "Babcock, P. (Ed.). (2002). Webster's third new international dictionary of the English Language. Springfield, Merriam-Webster Inc. Publishers. Betungura, A. (1960). Runyankore-Rukiga orthography as adopted from the Report of the Runyankore-Rukiga Orthographic Conference of 1954, Mbarara. Caumartin, A. (1938). Grammar ey'Orunyoro. Rwenzori: White Fathers Mission. Hansen, H. B. (1984). Mission, church and state in a colonial setting: Uganda, 1890-1925. London: Heinemann. Fromkin, V., Rodman, R., & Hyams, N. (2003). An introduction to language (7th Edn.). Boston: Thomson Wadsworth. Karwemera, F. (2005). Empandiika y'Orunyankore-Rukiga egufuhaziibwe. Kampala: Fountain Publishers. Morris, H. F., & Kirwan, B. E. R. (1957). A Runyankore grammar. Kampala: East African Literature Bureau. Mubangizi, B. (1963). Kanyarurimi I. Mbarara: Omuhanda gw'Okumanya. Mubangizi, B. (1981). Kanyarurimi II. Mbarara: Omuhanda gw'Okumanya. Ndoleriire, O., Miirima, F., & Kintu, J. (Eds.). (2002). Runyoro-Rutooro orthography. Kampala: New Vision Printing & Publishing Company. Ndoleriire, O., Muranga, M. J. K., Gumoshabe, G. & Kintu, J. (2007). A unified standard orthography of Runyakitara. Cape Town: CASAS. Rubongoya, L. T. (1963). Runyoro-Rutooro orthography rules. Entebbe: Uganda Printing & Publishing Corporation. Rubongoya, L. T. (1965). Orulimi rwaitu omu mabara agatali gamu. Kampala: East African Literature Bureau. Taylor, C. (Ed.) (1960). Report of the Runyankore-Rukiga conference of 1959. Kampala. Taylor, C. (1978). A teacher's handbook of Runyankore-Rukiga orthography. Kampala: Uganda Literature Bureau. Wikipedia (2018). Punctuation. Retrieved from https://en.wikipedia.org/wiki/Punctuation.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Chapter 9", "completion": "INTRODUCTION TO A DISCOURSE ANALYSIS OF RUNYAKITARA TEXTS: A GENRE APPROACH", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Introduction", "completion": "In this chapter, we analyse and describe different kinds of written texts, mainly stories in Runyakitara. This description entails examining how these stories are constructed, interpreted and used and the defining characteristics that written Runyakitara texts exhibit. In addition, the chapter explores the lexico-grammatical (lexical and grammatical) properties that define Runyakitara texts and their organisational features. In other words, it explains the kind of linguistic resources/tools that writers of Runyakitara use to write these texts, that is, the words and the grammar that go into a text, and how the text is organised. These will not only enable you to understand deeper a Runyakitara text but also will equip you with appropriate skills that will enable you to eventually write effective Runyakitara texts in an acceptable and conventional manner. By the end of the chapter, you should be able to describe different written text types in Runyakitara; define the features that characterise these texts; and in due course write similar Runyakitara texts. Admittedly, there are many types of written texts in Runyakitara; and we cannot exhaustively explain each one of them in this chapter. Therefore, we confine ourselves to examining narratives. However, we provide examples of other texts to illustrate the criteria and steps that are observed in the analysis of texts in general. In the narratives, we analyse traditional stories and contemporary stories (news stories). In order to understand Runyakitara written texts, you will be introduced to an analytical approach which will assist you to analyse a variety of other Runyakitara texts. This analytical approach is known as genre analysis. This approach is derived from a popular theory known as genre theory. It is a simple method that you can use to analyse a group of texts that share similar linguistic characteristics. The genre analysis also enables you to examine other texts that will not have been explored in this chapter. The analysis will further illustrate how the elements you have studied in the previous chapters (adverbs, adjectives, semantics and Runyakitara lexis) are manifest in these written texts. Note that genre analysis is one of the many methods used to analyse texts, and one of the analytical approaches employed in the analysis of linguistic discourses. The chapter begins by providing a brief definition of discourse analysis. It then defines the various methods used to analyse linguistic texts. This is followed by an overview of the concept of genre since it is important to study genres. The chapter then delves into genre analysis by detailing the characteristics that enable one to identify a genre and the procedure followed in analysing genres. We then examine narrative genres in general and zero down on the properties and generic structure of Runyakitara traditional stories; and finally, we examine the contemporary news story. Since this is one of the first discourse analyses of Runyakitara texts, we rely heavily on studies that have been carried out on other languages, particularly English. It is, however, anticipated that, in due course, further research in discourse analysis in Runyakitara and other Ugandan Bantu languages will avail more technical terms and examples for future use. We will now briefly look at discourse analysis before we explain the details of genre analysis. What is Discourse Analysis? Before we define 'discourse analysis', it is necessary to understand the term 'discourse'. This term is usually used in different academic contexts by different people to refer to specific meanings. 'Discourse' can refer to the sequence of sentences, how \"sentences connect and relate to each other across time in speech or writing\" (Gee, 2014, p. 18). In this case, the analysis focuses on the structure and organisation of sentences. It can also be understood as \"a particular way of talking about and understanding the world\" (Jørgensen & Phillips, 2002, p. 1). Another meaning of discourse is language in use; it is concerned with how people use language in different specific contexts, which at times, is referred to as 'pragmatics'. Discourse analysis has been defined as the analysis of written and spoken language beyond the sentence level. Some scholars have defined it as \"the analysis of linguistic behaviour, written and spoken, beyond the limits of individual sentences, focusing primarily on the meaning constructed and interpreted as language is used in particular social contexts\" (Bhatia, Flowerdew, & Jones, 2008, p. 1). It is also understood as \"the study of the relationship between language and the contexts in which it is used\" and involves analysing different written texts as well as verbal communication in various forms (McCarthy, 2001, p. 5). Recently, discourse analysis has embraced other forms of communication including visual images, sounds, icons, etc. which we shall briefly explain below. Discourse analysis therefore, involves the analysis of lin-", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Methods used in Discourse Analysis", "completion": "Discourse analysis makes use of various analytical approaches using different types of materials to achieve a wide range of goals (Bhatia et al., 2008). Discourse analysis cuts across different fields of study which use different discourse analytical methods to analyse written and spoken texts. Some of these include conversational analysis (CA), critical discourse analysis (CDA), corpus-based discourse analysis, mediated discourse analysis, multimodal discourse analysis, and genre analysis. Let's briefly look at each of these approaches. Corpus-based discourse analysis involves the use of big amounts of texts which can be read by different types of technologies. The method avails information about the patterns of language as far as grammar and vocabulary are concerned; the analysis is applied to large texts rather than sentences or short texts. In English language, for example, the analysis has revealed that the word 'glass' \"occurs with ... a set of words related to drinks: \"lemonade, water, milk\" while 'cause' occurs with such negative words as \"accident, damage, death or trouble\" (Bhatia et al., 2008, pp. 7-8). Critical discourse analysis (CDA) is concerned with the use of language in society in relation to social injustice, inequality, unfairness, power abuse and ideological imposition, etc. (Fairclough, 1995; Richardson, 2007). Fairclough (2001) has described CDA as an approach that is concerned with how language is linked to the social elements such as exploitation and domination of people by other people. It is mainly concerned with power and its control. It aims to find out how ideologies become entrenched in language and how they can be freed; it helps society to be aware of social injustices as well as trying to establish the communicator's purpose and attitude in constructing communication. The context of communication within which the communication takes place is central to CDA. Conversational analysis refers to how members of a society interact and interpret their experiences. The analysis involves looking at the procedures and rules that govern conversations. The analysts study those interactions that unfold in natural contexts which have been transcribed. Another recent analytical approach is known as multimodal discourse analysis. Note that the examples we have given above use written or spoken texts as their primary resources for analysis. Multimodal discourse analysis however, is concerned with the analysis of other forms of social interaction. These include gestures, posture, images, graphic representations, text layout, music, icons, etc. Most analyses using the multimodal approach have focused on TV images, and newspaper and film pictures. Another approach is genre analysis which will form the basis of this chapter. Genre analysis derives from the study of English in academic environments. It is concerned with examining linguistic behaviour in academic or professional contexts (Bhatia et al., 2008). The above approaches have been largely applied to texts and other resources in English and other European languages as well as Asian languages. However, very little has been done to apply, for example, genre analysis to African languages. The purpose of this chapter therefore, is to apply this particular discourse analytical approach to written Runyakitara texts. Since no discourse analytical approach has been explored in Runyakitara, we shall base our analysis on the principles that have been used to analyse mainly English texts. What is genre? In everyday life, you encounter several communication contexts in both written and spoken forms. These range from emails, conversations with friends or relatives, informal and formal letters, telephone exchanges, text messages to newspaper or magazine articles, novels, textbook readings, advertisements, noticeboard announcements, etc. These different texts possess individual characteristics that differentiate them from other texts. These differences are known as linguistic features that define each text (Eggins & Slade, 1997). For example, a telephone exchange cannot begin with the following utterance: (1) Ahari Ateenyi wange omugonzibwa типо, Similarly, a story cannot end with the following proposition: (2) Nyowe, Yohaana Rutamirike naaguza Petero Kayonjo ekibanja kyangye kirikwingana hiika ibiri. These two examples (1 and 2), though culled from their actual communicative contexts, demonstrate linguistic differences that characterise and define specific texts in Runyoro-Rutooro and Runyankore-Rukiga, respectively. These linguistic differences are very important in the analysis of different texts in Runyakitara. The linguistic differences vary from lexical elements, grammatical elements, style used to how a given text is organised from its beginning to the end. The concept of genre therefore, is defined on the basis of the similarity or distinctive features a text has. It has been defined as a group of texts that demonstrate specific similar linguistic and functional properties (Lee, 2001). For example, sports articles or obituaries that appear in newspapers possess specific linguistic features that distinguish them from editorials or advertisements. Similarly, recipes, novels, and news articles can be identified because of their distinctive features. In simple terms, genre can be defined as a group of texts that exhibit similar linguistic properties. However, the term 'genre' has different meanings and is interpreted in varied ways by different scholars within their individual fields of study. Therefore, the definition of genre is rather abstract and problematic to understand and as you progress in your linguistic studies, you will encounter other explanations of genre, which we have not explored in this chapter. Because this concept has, over time, traversed other disciplines gaining deep ground in linguistics, discourse analysis, academic and professional English, and first and second language (L1 and L2) learning and teaching. For example, in literary studies, 'genre' has been traditionally associated with such literary genres as sonnet, epic, epitaph, tales, legends, novels, or proverbs, which are identified in terms of structure, subject matter, language use, and how they are produced (Kress, 1993; Freedman & Medway, 1994). We shall, later on, discover that some of the literary genres attributes of form and content have persisted in genre as a discourse/linguistic term. Other scholars such as Martin (2009) and Martin and Rose (2003, pp. 7-8) define it as \"a staged, goal-oriented social process. Social because we participate in genres with other people; goal-oriented because we use genres to get things done; staged because it usually takes us a few steps to reach our goals\". The stages or moves are the steps or phases that a genre writer goes through. Therefore, while analysing genres, we pay attention to how a text develops in specific unique steps. Other scholars have explained genre in terms of the cultural and social contexts where people use genre to describe the different ways in which they use language to accomplish things repeatedly, and in the process validating more genres that are a result of new societal requirements and abandoning those that are not useful. They argue that genres fulfil the social function within various cultural communities, for example, whenever people meet on a regular basis to carry out certain activities, these activities become standardised. Genres are realised via the means of language. Therefore, genre as a social process arises out of people meeting on a regular basis and using language (Kress, 1993; Martin, 2009). We are always engaged in genres on a daily basis and these genres include buying or selling items, seeking and giving information, telling a story, gossiping, making an appointment, exchanging opinion, conversing with a friend (Eggins, 1994), etc. Why is it Important to Acquire Genre Knowledge? Analysing discourse is significant because it explains what language is used for. It helps to understand how language is used in different settings such as academic, workplace and professional settings. Genres are the media through which scholars and scientists communicate with each other. The study of genre therefore, is critical for many scholars, researchers, and professionals including linguists, political scientists, philosophers, anthropological, sociologists, business people, and communication experts. Therefore, to participate or understand the scholarly and scientific discourse, they need to be aware of the underlying functions and features that genres in such fields possess. For example, it is necessary to possess sound knowledge of genres used in law, academics, and journalism in order to produce such genres as contracts, research articles, and features, respectively. To this end, genre study is instrumental and aims to help a writer accomplish writing tasks in an acceptable manner once s/he has understood how genres work as well as telling whether the texts produced are wrong or right and if they conform to acceptable standards of a given profession (Berkenkotter & Huckin, 1995; Bazerman, 2004). Genre knowledge also enables us to understand the customs, knowledge, and beliefs of genre users, which are inherent in their cultures, and the daily activities they are involved in. For example, the study of the narrative genre (ebigano, emigani, enganikyo) in Runyakitara reveals the beliefs, behaviours, food and ways of living of Bakiga, Banyankore, Batooro and Banyoro. The analysis of texts is also important because it enables us to learn about texts that were not acquired within the home or community environment. These texts possess \"linguistic structures and patterns\" that \"students must learn... to recognise and interpret\" (Biber & Conrad, 2009, p. 3) and later on be able to produce. It is not necessary for you to learn how to greet or talk to your mother or brother, or even write a text message on a mobile phone to a friend today. However, it is important to learn how to write an application letter, or how to write an examination paper. In this regard, as Biber and Conrad (2009) argue that there is need to teach genres to university students in order to succeed, it is equally important to explore the hitherto unknown construction and linguistic features of Runyakitara texts given the significance of the language in academic and socio-political contexts. A similar significance to the above relates to genre-based language teaching and learning, which has been the major field of language teaching and learning in Australia, America and recently in South Africa. The genrebased pedagogy is concerned with the textual structures and linguistic resources that characterise quality writing of various genres in the school system (Visser, 2013). Genre-based pedagogy enables both teachers and learners of African languages, particularly those from underprivileged communities, to handle written and spoken tasks required at secondary school and tertiary levels of education. Visser (2013, p. 5) further argues that it also \"equips language teachers of African languages to facilitate the literacy development of learners in their respective first languages[s]\". In fact, genre-based teaching and learning enables learners to acquire text-linguistic competencies that would lead them to produce quality academic written texts (Visser, 2013; Hyland, 2002, 2003). The knowledge of genre will help you understand educational genres including lectures, tutorials, reports, essays, seminars and workshops, examinations, textbooks, etc. The teaching of genre enables students to master these genres thus gaining empowerment at school, later on at the workplace and be able to participate in various ways of social life (Cope & Kalantzis, 1993; Gillearts & Shaw, 2006).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Genre Analysis", "completion": "Genre analysis is an approach used to examine linguistic behaviour as it is manifested in academic or professional settings (Bhatia, 2004). The choice for genre analysis relates to the inadequacy of the previous discourse approaches to address pedagogical needs, explain textual analysis, and categorise texts based on their similarities and differences (Hopkins & Dudley, 1988). Swales (1990) has equally argued that traditional analysis of texts did not offer reasons to explain why 'genre texts' appear the way they do. Genre analysis therefore, is a result of the inadequacy of previous approaches (register analysis, grammatical-rhetorical analysis, and interactional analysis) to provide sufficient information for deep structure analysis or explain the reasons why certain texts appear the way they do. Bhatia argues that genre analysis (applied genre analysis) combines the socio-cultural, institutional and organisational explanations for English for Specific Purposes and applied linguistics in general. This is \"a thicker description\" of both lexico-grammatical properties and organisational features, which borrows from several disciplines in order to arrive at a deeper and insightful analytical description of texts and explanation of language use in professional and academic genres (Bhatia, 1993, p. 5-10, 2004, 2008). Genre analysis is significant because it allows one to \"understand how members of specific discourse communities construct, interpret and use genres in order to accomplish a communicative purpose and why they write them the way they do\" (Bhatia, 2004, p. 10). It also facilitates the comprehension of the \"the social and cultural contexts in which genres are located\" and understanding how such factors relate to the \"language choices\" that users make (Paltridge, 2002). The analysis of genres requires acquisition of linguistic competencies related to syntax (grammar), lexicon (vocabulary), and the organisational structure of a given genre. The knowledge of genre responds to such writing needs and skills as description, explanation, argumentation, persuasion, entertainment, instruction, responding, or recording events. These skills are not only crucial to accomplish academic tasks in the education system but also significant to one's life at the place of work. For this reason, \"genre teaching should emancipate students by giving them the possibility to live up to the expectations of the professional world\" (Gillearts & Shaw, 2006, p. 8).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Identification of Genres", "completion": "Genres possess easily recognised characteristics that when we come across them, we know what kind of genre a given text is. These properties lead us to identify what kind of message to expect in the text. In a simple example of the lost and found texts in a newspaper, we expect to find the identification of the person who lost the item, the description of the lost item, contact details, and perhaps a reward for whoever finds the item. Alternatively, if an examination paper and a letter are placed before us, we are able to distinguish one from the other because of the uniqueness that each one of them possesses. The words and grammar, the interlocutors (writers and speakers), the steps/stages the interactants go through, the purpose of interaction, the medium of interaction (spoken or written), etc. help us to recognise what genre the text in question is about. The knowledge of the culture within which a genre is located is equally important for us to identify a genre because different cultures use language differently. For example, the exchange in Example 3 below reveals a lot (Ry/Rk): (3) S1: Okabura! S2: Naiwe waabuzire. S1: Ndamutsya tureebe. S2: Buhooro, buhooro, buhooro gye. S1: Hmmm, hmmm, mmmm. S2: Muraara muta? S1: Turiyo... The exchange tells about an encounter between two adults who have not seen each other for a long period (demonstrated in the greeting using propositions like okabura and buhooro). It is a face-to-face encounter involving two people of unequal social status or different ages. The begging of ndamutsya tells us that this interlocutor cannot initiate a greeting; he/she begs the other person to greet first. Among the Banyankore-Bakiga, a young person is not supposed to initiate greeting an elder, especially when they have not seen each other for a long time. Similarly, certain social ties demand that a person of higher social status (father-in-law, an uncle, and mother-in-law) initiates the greeting, no matter the age. In accomplishing a given task using language, social conventions require that we do so systematically. These steps or stages are known as the schematic structures of a genre (Eggins & Slade, 1997). A genre is composed of stages/steps which are regarded as its constituent parts or constituent structure. The stages enable us to communicate effectively since we cannot make meaning at a go. These stages are related to each other in order to fulfil the function of the text and achieve the overall communicative goal of the genre. In other words, the stage fulfils a given function in a genre. Note that in some of the genres, these steps/stages are optional while in others they are obligatory. Although these elements can be left out, the text remains the same; in other words, the genre does not change. It should also be noted that some of these elements are recursive, that is, they appear more than once in a genre. The stages in the written genres usually occur as separate paragraphs. The stage is normally recognised by similar grammatical and lexical properties. The steps can be clearly identified because of their peculiarity. For example, in English, the phrase 'once upon a time' is associated with a narrative genre while 'Nyowe Kanyamunyu naaguza ekibanja kyangye...' in Runyankore-Rukiga is typical to a transactional genre of a legal nature. In recipe and instructional manual genres, there is the use of imperatives in the Method stage while the Ingredients Stage is characterised by numbers or measuring words. In a business letter, the Complimentary Close stage is conveyed via polite expressions. The use of temporal conjunctions such as 'and', 'then', 'after', 'before', and temporal circumstances such as 'until the age of', 'at that time', 'at the mission', 'in the early 1970s', 'in those years', 'during the 1980s', etc. reveals different stages in an English narrative genre (Martin & Rose, 2008). Genres are recognised because of 'repeated textual patterns' or 'easy to notice features' (Bazerman, 2004, p. 322). For example, stories usually begin with the following phrase: \"once upon a time\", while business letters are characterised by inside addresses. A close examination of traditional stories in Runyakitara reveals the following beginnings: Hakaba hariho omushaija ... or Obundi.... However, not all Runyakitara narratives begin in a similar manner. Language plays a central role in analysing genres, after all, genres are realised through language. In this regard, genre can also be identified based on typical patterns in a text; for example, the grammatical items or the graphical elements used. Different genres possess different words and grammatical structures. Even within a genre, the words and structures used across stages will differ. In an application letter, the words and grammatical choices in a Complimentary Close differ from those in an introductory stage. These grammatical patterns enable us to demarcate the stage boundaries and identify the number of stages of a genre (see Text 1). The stages are given genre-specific labels rather than the traditional designation such as beginning, middle, end or even Introduction, Body and Conclusion (Eggins, 1994; Bhatia, 2004). Text 1: GENRE LABELS OF A RUNYAKITARA NEWSPAPER ADVERTISEMENT (Ry/Rk) Headline - to attract the reader OKUGAASHUURA N'OWA BAGUMA Locating the service Baguma Restaurant ebeire neeshangwa ahari Mayoba Inn efurukire yaaza omu mwana gw'omurembe ogurikushangwa haihi na KASH Hard Ware Detailing the service - positive evaluation Manya omwanya nigwaka kandi gwine paakingi y'omurembe n'amabeho marungi waaba noohuuta supu Offering incentives Manya hati bashazire aha kabeeyi aka buriijo Detailing the service - positive evaluation Abarikwenda kureeba emipiira ya Bungyereza mwarymmu beine sikuriini z'omurembe Pressure tactics Otafeerwa omugisha ogu Establishing rapport Ahandi Mukama abandindire mwena mwije owa Baguma mugaashuure Soliciting response Noobaasa kubahikira aha simu 07067890000/0771777111 (Source: Entatsi, September 24-30, 2013, p. 1) It is important to point out that genres are dynamic: they go through stages; they appear on the scene, they grow, and they may die (Devitt, 2004; Bhatia, 2004). Although genres are relatively stable texts because they arise from stable discourse communities whose discursive practices are stable for a given period, they never remain so (Myers, 2000). Once the communicative needs change, so do the genres (Ramanathan & Kaplan, 2000). Genres are dynamic because they are embedded in cultural practices and these are never stable (Muntigl & Gruber, 2005). Speakers/writers often stray away from the standard form; others produce the socially recognised types while others create complicated ones. Several other studies regarding genre change have been carried out particularly on the changes that scientific research articles have undergone since they appeared on the academic scene (Swales, 1990; Berkenkotter & Huckin, 1995; Bhatia, 1993; Ayers, 2008). Other genre changes have been observed in other fields. For example, the use of Power Point presentations that were designed for business-related purposes, have been adopted by academics (Myers, 2000). Another genre change study shows how an electronic mail has created a 'new sub-genre' of letter writing which excludes the recipient's address and date, the latter being generated automatically (Ramanathan & Kaplan, 2000). Gillaerts and Shaw (2006) also observe that the letter genre has been overtaken by email and fax pushing the former to the periphery. In this regard, we shall also point out how some of texts in Runyakitara are undergoing changes, for example, the news report. Another significant aspect in the study of genre is genre mixing. Genre mixing involves the inclusion of some other elements in a specific genre, for example, the intrusion of advertising features in news editorials and company reports (Hyland, 2002; Bhatia, 2004). Another observed form of genre mixing occurs in academic in- troductions such as preface, foreword and acknowledgment. Although their communicative purpose is to introduce, other hidden promotional purposes are exhibited (Bhatia, 1997; 2004), they use descriptive adjectives and linguistic features that are common in advertising genres. In this regard, we discover genre mixing whereby the genres of textbook introductions possess two communicative goals, that is, to introduce and to promote the book. Genre mixing has also been identified in job advertisements. The construction of job adverts contains persuasive elements which are intended to appeal to the post-modern job advert as well as the traditional formal conventions of a job advert genre (Norlyk, 2006). Because of the consumerism culture in our societies today, documents of most companies and organisations comprise promotional elements (Bhatia, 2000). Another basis for genre identification is 'variation'. This involves analysing many texts to determine how similar or different the texts are. For example, sales agreements would vary between those of land and those of other properties like cars. The variations usually occur across disciplines. The textbook genre cuts across such disciplines as Mathematics, History, Science, Law or Economics. However, a textbook in each of these will exhibit unique discipline-based features. Science textbooks will use diagrams, pictures and tables while knowledge presentation in literature textbooks is likely not to contain such visual materials. While Law and Economics texts will refer to other scholars, it is not the case in Mathematics texts (Bhatia, 2004).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Analysing Genres", "completion": "In analysing unfamiliar genres, Bhatia (1993,2004) (1993,2004) recommends that one should first consider his/her experience and knowledge about the field in which the genre-text belongs. If you do not possess this knowledge, then you examine the existing literature on that genre in order to learn more about it. Secondly, you consider the situational context which enables you to define who the speaker or writer of the text is and the target audience. It also reveals the history, sociocultural beliefs of the community in which the text is used. It is also important to identify which other texts are similar or related to the text in order to provide the background. If the genre you are analysing falls within a specific institution, there is need to study the institutional context, such as the rules and conventions that govern the writing of texts. For example, the analysis of sale agreements requires knowledge of rules and language that lawyers use to construct these agreements while writing the genre of a business order requires good knowledge of business communication. This stage is followed by linguistic analysis. Linguistic analysis involves the analysis of text patterns which reveal linguistic use of the members of the community that use that genre. The analysis entails looking at the lexico-grammar; i.e., both the vocabulary and grammatical elements of the text. The text patterns revealed by this analysis will provide answers to why things are done the way they are done. For example, the presence of adjectives in advertisements is intended to facilitate positive description of the product. Structural analysis is also significant in analysing genres. It provides different ways of how language is organised while communicating a specific message. Because of the regularity of a genre, genre writers usually follow a regular systematic way in communicating the general message in a specific genre. Structural analysis therefore, is concerned with the consistent and preferred ways known as moves/stages/steps. As noted above, each move has a specific communicative purpose it fulfils via different linguistic or rhetorical techniques available to the writer (Bhatia, 1993). Examining the linguistic and organizational features across a collection of similar texts reveals similarities and differences as well as consistencies or inconsistencies of a given genre (Bazerman, 2004). Although it is quite challenging, it is advisable that at the end of the process, the genre analyst should seek expert knowledge from members of a community that are involved in the production of those texts or the institution that produces that genre s/he is analysing for cross-checking the findings and clarifying some issues (Bhatia, 1993). This is also done because certain professions, e.g., law or journalism, prescribe what should or should not go into a text and how this text is supposed to be used or interpreted. The specialists can identify the kinds of texts they work with and provide expert interpretation of how they are created and used. They can also provide reasons and factors attributed to deviations (variations) in a given genre. Lastly, genre identification can also be carried out through ethnographic research, which involves interacting with people at their workplace and regularly collecting and studying the texts they produce. In this way, the researcher observes the reasons for using the texts, how they are written, used and interpreted. In the next section, we apply genre theoretical principles examined above to three different genre texts in Runyakitara. First, we shall begin by reviewing the genre analysis of English narratives and relate it to Runyakitara narratives. Next, we analyse a contemporary news story and argumentative writing in the print media; and finally, we shall apply genre analysis to semi-legal writing in Runyakitara by examining a will and a sale agreement.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Narrative Genres", "completion": "Stories are significant in our lives; they \"are central genres in all cultures.... They are told in all social groupings to interpret life's chaos and rhythms, to evaluate each other's behaviour, and to educate and entertain our children\" (Rose & Martin, 2008, p. 49). Martin and Rose further argue that the stories' power to grip the attention of both children and adults is inexplicable. They exist across different domains of life, for example, movies, novels, short stories, news stories, plays, etc. (Macken-Horarik, 2002), and they have been comprehensively studied (Martin & Rose, 2008). You will have learnt that in English language, narrative writing mainly serves to tell in detail a story that has one main point. The narration process requires looking at and examining events in a chronological order. It tells what has happened in a story. The composition follows a chronological ordering (start at the beginning and go on until you come to the end, and then you stop). For example, a story about a memorable ride on a bodaboda [motorcycle] would perhaps begin by telling the reader/listener the place where the motorcycle was located. It would then go on to indicate price negotiation and the time when it was taken, the exciting events along the itinerary, the most exciting event, which would mark the peak of the ride - the best moment, and finally the destination. The climax could however, entail a crisis point, for example, an accident, fuel shortage, a brush with a traffic officer, or hijacking the protagonist. In this regard, the narrative would then go on into another phase of recounting how this problem is resolved. In such a story, a chronological order of how events unfold is observed. However, the order can be subverted depending on the narrator's choice. The narrator can choose to plunge into the middle of the story with a startling, amusing, or dramatic event so as to grab the reader's attention. The typical examples of narrative writing include novels and short stories, biographies and autobiographies, diary, some newspaper articles, radio and TV news reports, conversational anecdotes, etc. Besides narrative genres, other story genres also trace a series of events of personal recounts. They are categorised into four text types: recounts, anecdotes, exemplums, and observations (Martin & Rose, 2008). In brief, recounts entail narrating events in a sequence having no significant problem while anecdotes recount humourous events that are out of the ordinary. The adventures of Ishe-Katabaazi provide good examples of anecdote stories. Exemplums recount events which entail moral assessment. Observations recount events in which the narrator provides a negative or positive judgement. Note that the narrative differs from the others in that it exhibits a disrupting event (complication), which is then resolved and the story returns to the hitherto social stability. The story genre has been found to exhibit the following generic staging: Abstract, Orientation, Complication, Evaluation, Resolution and Coda (Macken-Horarik, 2002; van Leeweun, 2008; Martin and Rose, 2008). The Abstract comprises the topic of the story and is intended to attract the attention of the listener/reader; it tells the listeners/readers what the story is about. The Orientation stage entails the setting, that is, the people (characters) who are involved, the place and time of the story. It also provides the first incident of the story. The Complication involves the main event of the narrative, a problem. This is usually a destabilisation of social harmony, which could be a family order or a hunting expedition order. In fact, the narrative genre aims to resolve a problem. In an extended narrative (macro genre), there might exist several complications and resolutions. The Evaluation stage comprises the significance and relevance of the event(s) for the character(s). The Resolution, which is usually the last event, provides the solution to the problem. It attempts to restore the hitherto existing social harmony. The Coda is a stage in which the storyteller/writer signs off. It serves to bring back events to normalcy, that is, the status quo of events before the complication set in. It acts as a bridge between the story world and the moment of the narration. Both the Abstract and Coda are optional while Evaluation can occur several times during the progression of the story. In the next section, we apply these stages to establish whether they equally apply across Runyakitara stories.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Runyakitara Story Genres", "completion": "Martin and Rose (2008) have shown how the different types of stories are realised in both oral and written mediums. Stories have existed in the pre-modern and contemporary cultural contexts throughout the world. In this regard therefore, Runyakitara stories known as emigani, ebigano, or enganikyo have been recounted in South-Western Uganda and beyond, from one generation to the next via oral tradition usually at a fireplace after the evening meal. This oral tradition has, of course, bred dissimilarities in the content. Most of the stories are lost because they were not captured in writing. Runyakitara comprises both short and long stories as well as novels. The short stories usually comprise fables that are narrated to young children while the extended ones take a while to narrate and are enchanting to both children and adults. Because of the limitations of space, we shall analyse two short stories for their generic properties. The first is a short story extracted from a Runyankore Reader for lower level primary learners. Text 2: OMUKAGO GW'ENTE NA WAKAME (Ry/Rk)", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Orientation", "completion": "Ente egyenda ezingura na Warucuncu.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Complication", "completion": "Nyomwabazyo hataaha eifa Kamirakwo. Ente ku eba egiire Rujumbura kushaka, Warucuncu eita encwa-mutwe yaayo. Ente ku eija ehoora enzigu, eita ekibwana kyakyo.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Resolution", "completion": "Eirukanga, esingirwa owa Wakame omu nyanga. Ekicuncu ku kiija, Wakame akibingira omu irembo.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Evaluation", "completion": "Nikyo oreebera Wakame akunda kuza omu nte kwonka. (Source: van Spaandonk (1997), Ninshoma, p. 46). In this story, the narrator begins by presenting the characters of the story, i.e., Ente and Warucuncu. Since this is a fable, the exact place where the characters lived is not revealed, it is assumed to be the in the wilderness. However, leaving out the place provides the narrator with an opportunity to localise the story because stories are told within a certain locality. It is therefore assumed that both characters lived in the wilderness adjacent to where the reader/listener lives. Although, the time element is embedded in the verbal proposition, egyenda ezingura, which portrays the near past tense, it is categorized as the narrative tense, which is often used in storytelling, and it conveys the far past tense. While in most cases, either the tense is conveyed in varying forms of the past tense, as nearpast far-past tense, or even using words such as nyomwabazyo, it does not mean that the actions occurred in the recent past. Therefore, our Orientation stage fulfils the function of designating the setting of the story by introducing the characters, place and time elements. It also presents that harmonious existence between the protagonists, ezingura na Warucuncu. Nyomwabzyo ... The Complication stage presents the problem that has to be resolved. The problem is eifa Kamirakwo, which leads to the killing of the calf and the subsequent revenge from the cow: Warucuncu eita encwamutwe yaayo. Ente ku eija ehoora enzigu, eita ekibwana kyakyo. Note that this particular Complication comprises two problems, one leading to the other. The famine disrupts the social order, and in turn it provokes a conflict between the protagonists. In the Resolution stage, the cow seeks refuge at the Hare's place, Eirukanga, esingirwa owa Wakame omu nyanga and the Hare protects the cow from an impending vengeance by repulsing the Lion, Ekicuncu ku kiija, Wakame akibingira omu irembo. The interpretation of the ever-close relationship between the Hare and cows is then provided in the Evaluation stage. In other fables, the story ends with a moral lesson for human beings, often intended for the reader to relate himself/herself to a similar unjust situation and conveyed via a proverb. For example, in a story of migratory locusts and bald locusts/non-migratory locusts (Ekiharara n'Enzigye), we discover that the locusts learnt that they could not move along with migratory locusts, thus, Akarugire amahanga tikeesigwa. Or in the story of Engwe n'embwa, the story ends in an Evaluation stage with a proverb, Owaakukiza emikono akurasha oine obwawe, portraying the powerlessness of the dog in the face of a dominant and ferocious leopard.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: The staging structure is mainly marked by temporal adjuncts", "completion": "4,ku 4 ,ku, obu, aho, kaingaha, (E)kiro kimu indicating a transition from one stage to another; for example, Ente ku eba egiire... Ente ku eija .... Ekicuncu ku kiija...obu yali atakabiriire..., Kaingaha! Zireesire Wankoko... Kaingaha omusaija kahurra akatego nikagamba..., Kiro kimu akamukwata yamusiiga enziro... We also note that process actions marked by the narrative tense: egyenda, ezingura, eba egiire, eita, eija ehoora, esingirwa. Even at this lower level, we also note the use of non-core vocabulary, emiguutuuro, for example, ezingura, eifa Kamirakwo, esingirwa, and omu nyanga instead of etuura, enjara y'amaani, ehungira, and omu ibaare respectively. This demonstrates the significance Runyakitara narrative attaches to the inculcation of intricate linguistic features but also culture via stories at an early stage. Note that although nyomwabazyo is a time adjunct, it does not mean that this event happened yesterday; it situates the event in the far past. Another element in this phrase, hataaha eifa shows that the event took place a long time ago because eifa has not been experienced in modern times. Let's now examine a more extended story in Text 3. 1 Text 3: ABAHIIGI N'ENTARE N'EKIKYERE (Ry/Rk)", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Orientation", "completion": "Omushaija akagyenda n'omutabani, baaza kuhiga. Baaritaahamu eihamba, baitamu esirabo, baagyekorera nibagitwara omu bwerere kugibaagiramu.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Complication", "completion": "Ku baabaire nibagihuumuza bati, zaareeta bwahara bw'entare.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Evaluation", "completion": "Yaija ngaaha neeribata neehendekyeza, omujwengye neeguhungura, amaisho nigagitukura oti barasiiremu eshagama, akanwa nikagingana oruteba ruteeka amaizi g'obushera, enyindo ziri emigyeto nk'emambo zibamba emiguta. Weeza ku baagireebire emitima yaabahwa omu nda, omushaija yaatandika kugambisibwa agumize \"Ninkushara! Ninkushara!\" Omutabani yaamuburira omu kwahwa, n'okwesheeshera kutarekire.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Complication", "completion": "Entare ku etandika neebahika, egira eti \"Iwe mushaija we, gambira mutabani waawe amire egi sirabo, naiwe omumire, haza ngurukye nkumire, bihwe\". Omushaija n'omutabani bateeraho bagaaragaarirwa. Ngu \"Ka twesize, eki eraabe neekora ekikore. Kandi nitukijwara omutanga kutanga ki, twabaire enyama yaarwo?\"", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Evaluation", "completion": "Ku biba bikiri aho omuri ya kafe ya kaitwe, hareetana engundu y'ekikyere. Kiija nikigurukyera, omubiri n'obu gwakakiiragwire, amaisho gakigurukire, amatama nikihaga nikihaguurura nk'orikucumika enyungu ebuzire etaabe.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Complication", "completion": "Ku kitandika nikihika aho, kiti: Beitu ka mpuriire muri omu rwari, mufiire ki?\" Ekicuncu kiti \"Ngambiire ogu mushaija ku aragiira omutabani kumira egi nyamaishwa, nawe akamira omutabani, naanye omushaija nkamumira, haza ebigambo bikahwa.\"", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Resolution", "completion": "Ndi ekikyere kiti \"ka nikwo shi, k'omugambiire eky'oburyo!\" Kiti \"Iwe mutsigazi 'we, rahutsya omire egi sirabo, sho akumire, entare emumire, naanye ngurukye ngimire, haza turekye kusiibya amasha omu kibuga.\" Entare ku ehinduka yaareeba ekikyere oku kirikushusha, n'oku kirikureetsa, n'ebi kirikugamba nikihamiza kimwe kugimira, eti \"Biri naagwa egi?\" Ebishanga neehunga. Ogwagitwaire tiguramanyirwe.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Coda", "completion": "Ekikyere kitambira kityo abahiigi; beekorera esirabo n'obwira, bagyenda nibagihwerahwerana, baza kugibaagira omuka. (Source: Mubangizi, B. K. (1989). Nkutebeze 4. Mbarara: Omuhanda gw'Okumanya). In this story, the orientation stage begins with identification of the main participants, omushaija n'omutabani; the main activity of the narrative, kuhiga; and the place, eihamba, omu bwerere. Other narratives in Runyakitara bear almost similar lexico-grammatical features to the present one. In many of the stories, we come across the following constructions signaling the Orientation stage in Runyoro-Rutooro: Oти biro bya ira muno, hakaimuka omusaija ...; Ira muno hakaba haroho ...; or Hakaba hariho omushaija...; Omushaija akashwera omukazi, baazaara...; Omushaija akaba...; or ...akaimuka... in Runyankore-Rukiga. Note that most of these entail a male participant, revealing the patriarchal nature of the Banyakitara society. There are indeed other beginnings that include a female participant. The Complication sets in immediately, Ku baabaire nibagihuumuza bati, zaareeta bwahara bw'entare. The reader knows what the immediate arrival of a lion means [the danger] to the man and his son. The Complication stage is always marked by ku ku to show an abrupt disruption of the social order. The following extracts signal the commencement of a complication in their respective stories: (4) Abaishiki b'ekyaro kimwe bakaimuka aho, baaza kwiha obunyaatsi. Ku baabaire nibaiha, enjura yaacurumbukana kugwa. ... Ku baza kushohora, Waruhiri eguruka eyeroteka aha muryango, eti \"Omuriimwe ninyendamu owangye.\" Ngu \"Reero ka mwije mureebe obuhano!\" (Nkuganire 1, p. 54) (5) ... Ku ecumitamu omunwa gagitaaha omu maisho. Eronda ogw'okutooramu, gubura (Ninshoma, p. 48). This is followed by Evaluation stage; the storyteller then goes on to describe the appearance of the lion and the imminent danger it poses. We note that the evaluation stages in this story are conveyed via metaphors that exhibit the richness of the language. In this segment, the storyteller employs similes ... amaisho nigagitukura oti barasiiremu eshagama, akanwa nikagingana oruteba ruteeka amaizi g'obushera, enyindo ziri emigyeto nk'emambo zibamba emiguta, to describe the physical attributes of the King of the jungle that portray its ferociousness. In the second evaluation stage, we also note a similar rhetorical technique to show the danger the toad poses before the lion: engundu y'ekikyere..., amaisho gakigurukire, amatama nikihaga nikihaguurura nk'orikucumika enyungu ebuzire etaabe. In this regard, the evaluation stage demonstrates the narrator's attitudes vis-à-vis an event being narrated or a participant appearing in the story. It makes the story worth listening to/reading by employing such linguistic resources of exaggeration or evaluating events that hold the attention of the reader/listener. Although, at first sight, the Resolution appears as a problem (perhaps to a child listening/reading for the first time), it embeds a solution because common knowledge tells us that a toad cannot 'swallow' a lion. Of course, the raconteur reveals the resolution by portraying the foolhardiness of a lion, which is threatened by the physical appearance of the toad. Whereas the lion is mighty, its understanding is lowered and portrayed as lacking astuteness. On the other hand, despite the toad's weakness, it is portrayed as a wise participant whose utterances resolve the problem. Runyakitara tales also exhibit a unique rhetorical technique, ekitongyerero or ekizina (Example 6), which is non-existent in the two stories we have examined. This feature consists in one of the participants singing a song or performing a recitation in the Resolution stage. The song or recitation acts to resolve or points to the resolution of a problem. It appears to possess magical powers that resolve the problem. The song in itself carries an entertainment function. As children, we would prefer our mother or grandmother to tell us a story that has a song in it. (6) Ku aba naatongyerera atyo, Njuma omu muti amuhurira, nawe amugarukamu naatongyerera. Ati \"Ya Njunju, ya Njunju, yaiwe mutetsi, Onywe ago mate, orekye kwitwa obutetsi; Otuze ezo nyena, orekye kwitwa obutetsi; Oihe ekyarire, orekye kwitwa obutetsi; Ocwe n'enkoni, orekye kwitwa obutetsi; Ogyende ogambire, taata, yaiwe mutetsi, Njunzire eitama rimweija, n'orubaju rumwe. Mbaire ntungirwe amaizi g'omu bitsigye, Mbwenu goomire, buzima naaza kukaba.\" (Nkuganire 1, p. 69) (Runyankore-Rukiga). The Coda returns the story to the equilibrium, that is, what would have happened, under normal circumstances, if the problem had not set in. It signs off the story and returns to life's equilibrium. In most Runyakitara narratives, it is marked by temporal conjunction, Ku ntsiga... It is only at this stage that we observe the narrator, for the first time, directly referring to him/herself, telling us that he/she was an eyewitness to the events of story. However, in the oral tradition, this direct reference to the narrator occurs at the very beginning (in the abstract) of the story, thus: Mbaganire mbaganire. The Coda is a bridge between the last event of the story and the present time of narration. It normally includes a recount involving punishment (Example 10), compensation or retaliation (Example 11), behavioural change (Example 7), aborting an adventure especially in hunting expeditions, marrying another wife (Example 9), or restoration of wealth (Examples 8) (Ry/Rk). (7) Ku ntsiga nyamukazi omweburaguzo yaagucwa kabiri, ndaba omu kihambo kya maazaara kicweka emitanga. Nti tori, nti jabu. Nyetaahira, nza kusheenyera tata oruku rw'okwota (Nkutebeze 4, p. 25). (8) Ku ntsiga Muhuuba eka ye n'eitungo rye byagarukaho, omukazi yaaza kutaashura encuro ibiri z'oburo zi yaaraganiise akafunzi, nti tori, nti jabu... (Nkuganire 1, p. 21) (9) Ku ntsiga yaashwera ondiijo mukazi, ... ndabaho niinyija kubatebeza ago goona agu naareebire (Nkuganire 1, p. 50). (10) Nyakaisiki waawe, nkasiga iba naamubinga omu nju habw'obugara nyowe nindugayo (Enganikyo Otasemeriirwe kufeerwa, p. 46). (11) Nkasiga abantu n'ebihangwa ebindi nibajaguza kandi nibatwarra Wakame ebisembo, na nyowe nimbasaba kurugayo (Enganikyo... p. 55) (12) Mpaho akira atyo; arita aha ibega naataaha; omuhiigo gwosha (Nkutebeze 4, p. 33). Other functions that the Runyakitara narrative Coda realises include signalling time to go to bed (after that particular story) - ... mpotoka ntemba akatabo kangye ninza kubyama; or a moral lesson for the listener - ... Nyetaahira, nza kusheenyera tata oruku rw'okwota. The Runyakitara narrative Coda equally exhibits an interesting feature that takes the listener from the story/fiction world to the present time of recounting; i.e., the real world. Like the science-fiction time machine, the narrator encounters transfiguration of the physical world or some chaos in life phenomenon to return to the time of telling the story or present times. Similar to the story of Warucuncu and Wakame (Text 2), the storyteller employs non-core lexical items (emiguutuuro) as well as metaphors to evaluate events or the participants in the story. For example, the storyteller uses such words as bwahara, ngaaha, emigyeto, gakigunuukire, ebisanga, kujwara omutanga, and kusiibya amasha omu kibuga, instead of their common equivalents such as Nyamuhango, buzima kwo, ekishongoize munonga, gakizoire, ehunga, kwerinda akabi, and kushiisha obwire, respectively. However, within the conversational segments, the language is simple and familiar in nature compared to the non-conversational stages where non-core vocabulary is invoked. So, we can tentatively conclude that emigutuuro are used in evaluation stages to assess events or participants in the story. Note that in these examples and other Runyakitara stories, the events in the story unfold in a sequence and we can clearly identify similar phases that mark these events. In other words, the generic structure is fixed; the story starts from the beginning, goes up to the end, and stops. Most of the Runyakitara narratives are similar; however, the deviations that may exist are prompted by geographical locations, which give rise to changes in names, and the songs that are used in each narrative. In the next section, we look at a modern story genre, the news story.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: A Contemporary Runyakitara New Story Genre - Amakuru", "completion": "Modernity has ushered in a different kind of stories which are detached from the traditional stories that convey the old sociocultural practices of gathering, hunting, pastoralism, farming, and artisanry such as basket weaving, blacksmithing, tribal wars, witchcraft, etc. Although some of the modern stories are largely modelled on traditional stories, they are influenced by science and technology. For example, the notions of modern science and technology exclusively influence the movie genre. Although the Runyakitara narrative genre is still largely anchored in the traditional story (because there are very limited modern storywriters in Runyakitara), we see a major shift in the stories that are recounted in the media. We now examine this different kind of story genre, the news report, as it unfolds in the print media. In newspaper reporting, news reports are referred to as \"stories\" because they recount past events (Fairclough, 1995). One major difference that distinguishes a narrative from a modern news story lies in the way events are organised in each of these genres. While there is a chronological flow of events in the narrative, events in a news story do not necessarily follow a sequential ordering; the story begins anywhere and jumps about in time and space to recount news events. The non-chronological ordering of events in a news story started with the beginning of nineteenth century when the contemporary news story emerged (Feez et al., 2010; Martin & Rose, 2008). News stories before this era followed a sequential pattern. Similarly, news reporting in Runyakitara appears to have followed a chronological ordering as exhibited Text 4. Text 4: AGARUGIRE IBANDA (Ry/Rk) Ibanda twaba turiyo tugumire. Omushana guriyo mwingi. Omu biro ebyayembeirwe Christmas tukaba twine enjara nyingi munonga. Akabaare ka Bamugaya niko kaahwereire baingi omuri eryo ifa. Baitu mbwenu turiyo nitugyesha. Enjara ti tukigimanya. Christmas ekagyenda gye munonga tiharabaireho murabanamu. Kwonka ku yaahweireho obwo aka Ibanda kaimuka. Omu biro ebi ebihingwire, omu gomborora emwe eya Mumyoka Busheshe, hagwiremu abantu bashatu. Okufa kwabo kwaza kushoboororwaho aha ifo: Omushaija Atanazio owa Kashangura akaba aine enshaho ina z'omwani, baaziiba. Mbwenu ku yaagizire, ati: Abaibire enshaho zangye z'omwani bazimanye, abaramu baamutematema n'omuhoro. Omurambwe, Police ekagutwara Mbarara. Nyakufa, orubanja yaarusinga. Omurambwe gwagarurwa, gwaziikwa owe. Baakiita bo bari omuri kabura-muriro. Ondiijo mushaija nuwe Rwomire, akaba arugire Buhweju afurukiire Bigyera, Yaarwana n'omukazi we. Nyamukazi yaagyenda. Yaamuronda yaabura. Yaaruga Bigyera yaataaha Buhweju, obwo aine eicumu n'omuhoro. Ab'oruganda rwe baabimwaka. Ku yaabaire naagaruka Bigyera yaayehanika omu muhanda aha mugongo Kyaikucu, omu muruka gwa Sabagaba-Mumyoka. Owaabaire naaza kusibika embuzi, yaareeba omurambwe omu muti, yaateera enduuru. Abantu baahurura, n'Owegomborora yaabaijamu. (Kwonka yaaba ari omutsigire). Hakateerwa abantu b'ekyaro ekyo. Bakabateerera kimwe baabasaasa munonga. Baagaruka baabata omu kihome Nyabuhikye. Ab'omuruka ogwo baaba ab'okurinda ebiro bina nyomushana na nyekiro. Police ku yaizire yaabuuririza ebirikufa aha murambwe ogwo, ku yaabyetegyereize yaamanyira kimwe omuntu ku ayeitsire, yaaragiira ku baziika omurambwe. Owa kashatu bakamwitira omu muruka gwa Mumyoka-Mumyoka Bisheshe. Ogwo bakamwitsa ekisyo, baamucumita. Akagwa aha kitanda Mbarara. (Source: Ageeteereine, Sunday, 8 February 1959) This news story published in Ageetereine in 1959 recounts largely three events of social unrest in pre-colonial Uganda as well as portraying the conduct of colonial administration. The story had no specific headline related to the events being recounted. The story's introduction provides a recount of the social news and chitchat about the social wellbeing of the people and the area: ... turiyo tugumire... Enjara titukigimanya; weather conditions: Omushana guriyo mwingi. Omu biro ebyayebembeirwe Christmas tukaba twine enjara nyingi munonga; and identifying agricultural activity of the moment, mbwenu turiyo nitugyesha. This is similar to the introductory phase of the traditional letter genre, which is influenced by the community sense and social obligation to provide the recipient (in this case, the putative reader) with news about the well-being or ill-being of oneself, one's family or that of the immediate community. The news reporter then highlights the core event in the next phase: Kwonka ku yaahweireho obwo aka Ibanda kaimuka. Omu biro ebi ebihingwire, omu gomborora emwe eya Mumyoka Busheshe, hagwiremu abantu bashatu. Events that first happened are recounted first: the famine, followed by good weather and harvesting. Thereafter, the disruption of the social order comes on the scene: ku yaahweireho obwo aka Ibanda kaimuka. The reporter then proceeds to elaborate each of the three news events separately. Although information in the news report does not tell the reader whether the events followed one after the other in each news event, there is a clear chronological presentation of events as highlighted by the superscripts in the second news event extract (Example 13) below (Ry/Rk): (13) Ondijo mushaija niwe Rwomire akaba arugire Buhweju afurukiire Bigyera, Yaarwana n'omukazi we. Nyamukazi yaagyenda. Yaamuronda yaabura. Yaaruga Bigyera yaataaha Buhweju, obwo aine eicumu n'omuhoro. Ab'oruganda rwe baabimwaka. Ku yaabaire naagaruka Bigyera yaayehanika omu muhanda aha mugongo Kyaikucu, omu muruka gwa Sabagaba-Mumyoka. Owaabaire naaza kusibika embuzi, yaareeba omurambwe omu muti, yaateera enduru. Abantu baahurura, n'Owegomborora yaabaijamu. (Kwonka yaaba ari omutsigire). Hakateerwa abantu b'ekyaro ekyo. Bakabateerera kimwe baabasaasa munonga..... Whereas the news writer recounts the events in a fairly objective manner, close analysis demonstrates two instances of implicit evaluation that deserve mention here. In the following proposition; Kwonka ku yaahweireho obwo aka Ibanda kaimuka, the expression aka Ibanda kaimuka evokes negative attitudinal values with regard to the people of the area, Ibanda. Although this is not explicitly mentioned, readers would associate aka with the negative perceptions [stereotypes] that people living in Ankore have on the inhabitants of Ibanda, especially witchcraft and murder. This traces its origin to the killing of one of the colonial administrators, Gault, in 1902. In another sentence: Hakateerwa abantu b'ekyaro ekyo. Bakabateerera kimwe baabasaasa munonga, the news writer's use of hakateerwa and bakabateerera kimwe aims to intensify the action, thus rendering the actions of the colonial administration distasteful. In this section, we examine a contemporary news report and describe its generic properties. It is important to define the kind of news reports that we wish to study because they are varied. In such circumstances, one media scholar, Bell (1991, p. 12) provides a context-specific definition of genre. He defines it as \"the particular kind of media content in which you [researcher/analyst] are interested\"; for example, news, classified advertising, weather forecasts, etc. For that reason, the news stories that we analyse in this chapter derive from a category of news reports known as \"hard news\". These are news stories that recount conflict, namely wars, accidents, riots, disasters, corruption, electoral violence, political violence, crime, disease outbreaks, etc. They are preferred because they are newsworthy. These events disturb the social equilibrium and are therefore, urgent to report on. They usually appear on the front pages of a newspaper, which is not necessarily the case with Runyakitara hard news reports. Studies on news reporting in the Anglo-American and other societies such as Japan, China, France, Thailand, and Indonesia demonstrate that a hard news report exhibits similar generic features. It unfolds in a non-linear progression to recount events in a given news report. The report is composed of the two major phases (stages): the opening nucleus and the body/development stage. The Nucleus is composed of a headline(s) and a lead while the second phase comprises sub-components referred to as satellites. The Nucleus contains the most significant issues of the news report presented in a summary form. Training literature recommends news reporters to ensure that this phase answers the following questions: what, who, where, when, how, and so what. The satellites go back to the Nucleus, moving in a backward and forward pattern, to explain, contextualise, elaborate or comment on the elements presented in the headline/lead opening (White, 1997; Thomson et al., 2008). A satellite paragraph restates or describes in a detailed fashion the element(s) presented in the headline/lead opening. These satellites are independent of each other. They may also position events in the time and space by describing the location of events that happened before the current event. Another satellite can, via reference to an external voice - usually a direct quotation and known as attribution in media discourse, evaluates an element of the nucleus (Feez et al., 2010; White, 1997). The generic ordering of a news report appears fixed; that is, Headline + Lead + Satellites. However, the development stage, which comprises satellites, can be reshuffled and the story would flow without any dysfunction. This generic feature is associated with hard news genres and is known as radical editability. Radical editability involves reorganising the original positions of the body satellites without creating a new genre or affecting the news report's functionality (White, 1997). However, this feature does not always apply to some news texts (Kitley, 2008). Similarly, preliminary studies of Runyakitara hard news reports have also established that because most of them unfold in a chronological manner, radical editability does not apply to them (Mugumya, 2013). It should be noted that journalists go beyond recounting events; they at times interpret those events, provide their own viewpoints either directly or indirectly: they condemn or appraise events or news actors (see Martin & White, 2005 for a detailed explanation on the language of evaluation). However, other news reports simply convey events as they happened, what is ordinarily referred to as 'objective reporting'. Let us now examine a Runyakitara hard news report to illustrate its generic properties and generic structure. Text 5 (Ry/Rk)", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Headline", "completion": "Aba Museveni barwaine n'aba Col. Kizza Besigye Henry Kwikiriza - Rukungiri [Byline]", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Lead", "completion": "Abashagiki ba Col. Kizza Besigye na Lt. Gen. Yoweri Museveni bashenguraine omu tauni Rukungiri Orwakataano 2/3/2001. Bamwe abaserukare abarikukuuma Purezidenti (PPU) bahutaire, baatwarwa omu irwariro Nyakibale. Satellite 1: Elaboration, details of the violence Orutaro rutandikire obu abaserukare ba PPU n'aba LDU bairukize abashagiki ba Col. Kizza Besigye, ngu barekye kweyerera n'okutimba emitumba omu tauni nk'akamanyiso k'okumwakiira (Col. Besigye) omu kitiinisa. Satellite 2: Elaboration, details of the violence Dereeva orikwetwa Mwanza, abaire naavuga emotoka eyekoreire emitumba y'okubyara omu nguuto, baagimwihamu, baatandika n'okuteera amasasi omu mwanya, abantu bairuka omu kahuurukano n'abandi baahendeka. Omwe aha bakazi abaire aine enda, ahuriirwe naagira ngu naatiina, \"neebaasa kurugamu ekiro ky'okugizaara kitakahikire.\" Satellite 3: Contextualisation, events before the violence Abaserukare obu bataire amasasi omu mwanya, bashangire abapooriisi bakuumire obusingye, abantu barikuhunda amaduuka, bategyereize omwana waabo oyetsimbire ahabwa Purezidenti. Satellite 4: Elaboration, further details of violence Aba PPU bagumiizemu nibairukanzya abashagiki ba Col. Besigye, kwonka ku bahikire aha irwariro rya Rugarama, baabuganaho abandi aba Besigye, batenga orutaro rw'amabaare n'amacupa, orurigirwemu okuhutaazibwa aba PPU. (Source: Entatsi, March 18-14, 2001, p. 8). Text 5 recounts a political conflict in which supporters of presidential candidates were involved in electoral violence in 2001. During the electoral campaigns, two major presidential contestants are highlighted in the print media, the incumbent, Yoweri Kaguta Museveni, and his hitherto friend and personal physician during the guerrilla war in the 1980s, Dr. Col. Kizza Besigye. The present-day Runyakitara news report does not recount events of social disorder in such a manner. It does not 'waste time' in pleasantries but rather plunges into the actual event that disrupts life's order and jumps about, and without necessarily following the order in which events occur. For example, in Text 5, we observe that the news report does not recount events in a chronological manner. The story does not begin from the moment when the decoration of the streets started, which, ordinarily, would be the initial event of the story. Instead the news reporter starts from the point when the social harmony (preparations to welcome Dr. Besigye) is destabilised; that is, when the Presidential Protection Unit and Local Defence soldiers started chasing away supporters of Col. Besigye who were decorating the streets. The news report unfolds in two phases, the nucleus and the body. There is a close relationship between the headline and the lead; in other words, the elements in the lead refer back to the headline to specify each of the elements presented. This is an indication that the headline is a summary of the lead. We illustrate this relationship in the Example 14 below. The numbers (superscripts) show that the elements in the headline are repeated in the lead. (14) (14)", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Aba", "completion": "1 1", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Museveni", "completion": "2 2 barwaine 3n′aba4 3 n ′ aba 4 Col. Kizza Besigye 5 5", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Abashagiki", "completion": "4 4 ba Col. Kizza Besigye 5 5 na Lt. Gen. Yoweri Museveni 2 2 bashenguraine 3 3 omu tauni Rukungiri Orwakataano 2/3/2001. Bamwe abaserukare abarikukuuma 2 2", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Purezidenti", "completion": "2 2 (PPU) bahutaire, baatwarwa omu irwariro Nyakibale. The Headline and Lead provide the core information that summarises the entire news report. We find that the news writer largely concentrates on the information in this phase. The opening nucleus therefore serves as a summary of the news report. It indicates what - barwaine, bashenguraine; who - aba, abashagiki, abaserukare; where - omu tauni Rukungiri; when - Orwakataano 2/3/2001, but also the consequence - bahutaire. The subsequent components of the body phase serve to specify this crisis point by repeating in other words these elements highlighted in the headline/lead, opening sentence in a satellite structure. The body stage comprises four sub-components. The first satellite locates the origin of the crisis: Orutaro rutandikire obu abaserukare ba PPU n'aba LDU bairukize abashagiki ba Col. Kizza Besigye, and explains its cause: [abashagiki] barekye kweyerera n'okutimba emitumba omu tauni nk'akamanyiso k'okumwakiira (Col. Besigye) omu kitiinisa. In other words, we see the satellite going back to elaborate and provide details to the element of bashenguraine located in the lead. The second satellite also serves to explain further the details of the conflict: the removal of the driver from the truck, the pandemonium after soldiers shot in the air, the fractures sustained by supporters, and the fear of miscarriage by a pregnant woman. Satellite three returns to recount an event that occurred before the on-going social disorder: abapooriisi bakumire obusingye, abantu barikuhunda amaduuka, bategyereize omwana waabo oyetsimbire ahabwa Purezidenti. The last satellite ends the story abruptly by elaborating the violence that ensued when both supporters met each other at an identified location. There is an observed repetition of elements that refer to the crisis point; that is, disturbance of social order throughout the text - Aba [abashagiki] Museveni barwaine n'aba Besigye, abaserukare abarikukuuma Purezidenti bahutaire. Let's now examine another news report in order to establish whether other news reports function in a similar manner.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Text 6", "completion": " Examples: Headlines (Ry/Rk).", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Conclusion", "completion": "In this chapter, we have analysed Runyakitara texts focusing on story genres, namely the traditional Runyakitara tale and a news recount. Using genre analysis, we have observed that the Runyakitara story genre bears resemblance to the story genre obtaining in the European and American societies. The Runyakitara story exhibits a similar rhetorical structure to the English-language one albeit with some differences. We have also noted that the Resolution stage, at times, may comprise a recitation or a song, which contributes to the resolution of a problem. Whereas the Coda is optional and its removal does not render the story incomplete, most Runyakitara stories apparently exhibit one. Since this is one of the preliminary attempts to analyse Runyakitara texts using genre principles, the interpretations are open to further scrutiny. More research is required to examine more texts and other genres in order to establish the occurring and non-occurring stages. More research is also welcome to enhance, supplant or critique the current scholarship. There is also need to extend similar research to other newspaper texts, for example, sports reports, features, opinion pieces, etc. Other texts like the exemplum, recount, anecdotes have not been examined due to space and time limitations. However, they do exist in Runyakitara and we exhort scholars to undertake a generic analysis of such texts. Note that the approach employed in this chapter to analyse the genre of stories can be equally applied to other Runyakitara texts. Therefore, the need to study other texts not examined here is dire, particularly, editorials, endagaano y'oburagwa (Will), and endagaano y'okuguza (Sale Agreement) because they are so far the only existing common written texts in Runyakitara.", "task_type": "grammar_instruction"}
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Analysing genres: Language use in professional settings. London: Longman. Bhatia, V. K. (1997). Genre-mixing in academic introductions. English for Specific Purposes, 16(3), 181-195. Bhatia, V. (2002). Genres in conflict. In A. Trosborg (Ed.). (2002). Analysing professional genres (pp. 147-161). Amsterdam: John Benjamins Publishing Co. Bhatia, K. V. (2004). Worlds of written discourse. London: Continuum. Bhatia, V. K. (2008). Genre analysis, ESP and professional practice. English for Specific Purposes, 27, 161-174. Bhatia, V. K., Flowerdew, J., & Jones, R. H. (2008). Approaches to discourse analysis. In V. K. Bhatia, J. Flowerdew, & R. H. Jones (Eds.). Advances in discourse studies (pp. 11-28). Oxfordshire, UK: Routledge. Biber, D. & Conrad, S. (2009). Register, genre, and style. Cambridge: Cambridge University Press. McCarthy, M. (2001). Discourse analysis for language teachers. Cambridge: Cambridge University Press. Cope, B., & Kalantzis, M. (1993). 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New Jersey: Lawrence Erlbaum Associates, Inc. Martin J. R., & White P. R. R. (2005). The language of evaluation: Appraisal in English. New York: Palgrave Macmillan. Martin, J. R., & Rose, D. (2008). Genre relations: Mapping culture. London: Equinox. Martin, J. R. (2009). Genre and language learning: a social semiotic perspective. Linguistics and Education, 20, 10-21. McCarthy, M. (2001). Discourse analysis for lananguage teachers. Cambridge: Cambridge University Press. Mencher, M. (2008). Melvin Mencher's news reporting and writing (11 th th Edn.). New York: McGrawHill Higher Education. Mugumya, L. (2013). The discourse of conflict: An appraisal analysis of newspaper genres in English and Runyankore-Rukiga in Uganda (2001-2010). (Doctoral dissertation, Stellenbosch University). Muntigl, P., & Gruber, H. (2005). Introduction: Approaches to genre. Folia Linguistica, 39(1-2), 1-18. Myers, G. (2000). Powerpoint presentations: Technology, lectures and changing genres. In A. Trosborg (Ed.). (2000). Analysing professional genres (pp. 177-191). Amsterdam: John Benjamins Publishing Co. Norlyk, B. (2006). Clashing norms: Job ads or job narratives? In P. Gillaerts & P. Shaw (Eds.). (2006). The map and the landscape: Norms and practices in genre (pp. 43-61). Bern: Peter Lang. Paltridge, B. (2002). Genre, text type, and the English for academic purposes (EAP) classroom. In A. M. Johns (Ed.). (2002). Genre in the classroom: Multiple perspectives (pp. 73-90). New Jersey: Lawrence Erlbaum Associates, Inc. Ramanathan, V., & Kaplan, R. B. (2000). Genres, authors, discourse communities: Theory and application for (L1 and) L2 writing instructors. Journal of Second Language Writing, 9(2), 171-191. Richardson, J. E. (2007). Analysing newspapers: An approach from critical discourse analysis. Basingstoke: Palgrave Macmillan. Swales, J. M. (1990). Genres analysis: English in academic and research settings. Cambridge: Cambridge University Press. Thomson, E. A., White, P. R. R., & Kitley, P. (2008). \"Objectivity\" and \"hard news\" reporting across cultures: Comparing the news report in English, French, Japanese and Indonesian journalism. Journalism Studies, 9(2), 212-228. van Leeuwen, T. (2008). News genres. In R. Wodak, & V. Koller (Eds.). (2008). Handbook of communication in the public sphere (pp. 345-362). Berlin: Mouton de Gruyter. Visser, M. (2013). African languages in a new linguistic dispensation: Challenges for research and teaching at universities (Inaugural lecture delivered at Stellenbosch University on 9 April 2013). White, P. R. R. (1997). Death, disruption and the moral order: The narrative impulse in mass-media 'hard news' reporting. In F. Christie & J. R. Martin (Eds.). (1997). Genre and institutions: Social processes in the workplace and school (pp. 101-133). London: Continuum. White, P. R. (2006). Evaluative semantics and ideological positioning in journalistic discourse: A new framework for analysis. In I. Lassen, J. Strunck & T. Vestergaard (Eds.). (2006). Mediating ideology in text and image: Ten critical studies (pp. 37-67). Amsterdam: John Benjamins Publishing Company.", "task_type": "grammar_instruction"}
{"instruction": "Explain the following grammar rule in Runyoro/Rutooro: Footnotes", "completion": "4 4 See Temporal Adverbials or Time Indicators in Chapter 3. ↩", "task_type": "grammar_instruction"}
{"instruction": "RUNYAKITARA LANGUAGE STUDIES", "completion": "A Guide for Advanced Learners and Teachers of Runyakitara Makerere University Press P.O. Box 7062 Kampala, Uganda Email: sales@press.mak.ac.ug managing.editor@press.mak.ac.ug (C) Oswald K. Ndoleriire, 2020 All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publishers.", "task_type": "grammar_instruction"}
{"instruction": "Table of Contents", "completion": "Table of Contents ..... v Acronyms and Abbreviations ..... ix Preface ..... xi Acknowledgements ..... xvi About the Contributing Authors ..... xvii Chapter 1 THE PHONETICS AND PHONOLOGY OF RUNYAKITARA Oswald Ndolerire & Gilbert Gumoshabe ..... 1 Introduction ..... 1 Theoretical Framework ..... 1 Scope of the Study ..... 2 Tone in Runyakitara ..... 3 Methodological Approach ..... 6 The Sounds of Runyakitara ..... 7 The Runyakitara Consonant Charts ..... 7 The Vowels ..... 23 The Phonemes of Runyakitara ..... 25 Conclusion ..... 31 References ..... 32 Chapter 2 MORPHOLOGY: GENERAL DESCRIPTION AND NOMINAL MORPHOLOGY IN RUNYAKITARA Fridah Katushemererwe, Oswald Ndolerire, & Shirley Byakutaaga ..... 33 Morphology ..... 33 Morphological Typology ..... 33 Morphological Typology and Runyakitara Morphology ..... 34 What is a morpheme? ..... 34 Identifying morphemes and morphs ..... 35 Roots and Affixes ..... 38 Morphemes and Allomorphs ..... 41 Nominal Morphology in Runyakitara ..... 45 Morpho-phonological Rule ..... 53 Aspects of the Nominalisation Process ..... 59 The Morphology of the Pronoun in Runyakitara ..... 60 The Morphology of the Adjective ..... 67 Conclusion ..... 73 References ..... 73 Chapter 3 VERBAL MORPHOLOGY: TENSE AND ASPECT IN RUNYAKITARA Gilbert Gomoshabe & Oswald Ndoleriire ..... 75 Introduction ..... 75 Theoretical Approaches ..... 75 The Verb in Runyakitara ..... 76 Markers in the Simple Verb Forms ..... 77 Tense/Aspect Markers ..... 78 The Habitual in Runyakitara ..... 81 Aspects and Tenses in Compound Verb Forms ..... 82 Time Adverbials and Subordinate Clauses of Time ..... 87 Compound Forms Derived from Complex Forms ..... 90 The Narrative −a∼aa− −a∼aa− and the 'imperative'-e ..... 91 Summary of Temporal Adverbials or Time Indicators ..... 93 Summary of Tenses and Aspects ..... 94 Adverbs ..... 97 Conclusion ..... 99 References ..... 100 Chapter 4 THE SYNTAX OF RUNYAKITARA Oswald Ndoleriire ..... 101 What is Syntax? ..... 101 Sentence in General ..... 101 What is a Complete Sentence? ..... 109 Simple and Complex Sentences ..... 110 Sentences and Clauses ..... 113 The Simple Sentence ..... 119 The Agent ..... 124 Types of Clauses ..... 124 Conclusion ..... 130 References ..... 130 Chapter 5 ASPECTS OF RUNYAKITARA SEMANTICS Celestino Oriikiriza ..... 131 What is Semantics? ..... 131 The meanings of the word 'meaning' ..... 131 Scope of Treatment of Linguistic Meaning in this Chapter ..... 133 Prior Work on Linguistic Isomorphism of Language and Phenomena in Runyakitara ..... 134 Semantic Fields ..... 138 Situations, their Encoding and Expression in Language ..... 146 Semantic Change ..... 147 Meaning Relations ..... 150 Conclusion ..... 155 References ..... 155 Chapter 6 TRANSLATION PROCESSES AND CONSTRAINTS IN RUNYAKITARA Gilbert Gumoshabe ..... 157 Introduction ..... 157 What Does the Form of the Language Include? ..... 158 Reasons for Translation ..... 160 History of Translation in Uganda ..... 161 Types of Translation ..... 163 The Translation Process ..... 164 Challenges in Translation ..... 167 Specialised Terminology ..... 171 Conclusion ..... 175 References ..... 175 Chapter 7 TRANSLATION AND INTERPRETATION IN RUNYAKITARA: LINKING THEORY TO PRACTICE Edith Ruth Natukunda-Togboa ..... 177 Introduction ..... 177 Translation and Interpretation: A Historical Perspective ..... 179 Translation Theories ..... 182 Translation and Interpretation Strategies ..... 187 Interpreting Strategies ..... 192 Audio-Visual Translation ..... 194 Conclusion ..... 196 References ..... 196 Chapter 8 THE ORTHOGRAPHY OF RUNYAKITARA Gilbert Gumoshabe & Oswald Ndolerire ..... 199 Introduction ..... 199 Principles of a good orthography ..... 200 The Need for Writing Uganda Indigenous Languages ..... 201 Historical Developments in the Orthography of Runyakitara ..... 202 Efforts to Standardise the Orthography of Runyakitara ..... 203 Current Situation of the Orthography of Runyakitara ..... 206 Double Consonants ..... 206 Vowel Length ..... 210 The Relative ..... 215 Prepositions and Conjunctions ..... 216 The Possessives ..... 217 Writing Peculiarities ..... 218 Reduplication and Compound Nouns ..... 221 Miscellaneous Issues ..... 223 Punctuation ..... 226 Summary of Runyakitara Orthography ..... 231 References ..... 235 Chapter 9 INTRODUCTION TO A DISCOURSE ANALYSIS OF RUNYAKITARA TEXTS: A GENRE APPROACH Levis Mugumya ..... 237 Introduction ..... 237 What is Discourse Analysis? ..... 238 Methods used in Discourse Analysis ..... 239 What is genre? ..... 240 Why is it Important to Acquire Genre Knowledge? ..... 241 Genre Analysis ..... 243 Identification of Genres ..... 244 Analysing Genres ..... 247 Narrative Genres ..... 248 Runyakitara Story Genres ..... 250 A Contemporary Runyakitara New Story Genre - Amakuru ..... 255 Conclusion ..... 262 References ..... 263 Index ..... 267", "task_type": "grammar_instruction"}
{"instruction": "Preface", "completion": "This book introduces a language that we call Runyakitara. You may wonder what Runyakitara stands for. If you are a Ugandan, you may think that some linguists sat down and came up with a new language that they then named Runyakitara. We are going to show you that this is not the case. Runyakitara, as a matter of fact, is a name that was proposed in the mid-1990s by language academics at Makerere University when they were introducing the teaching of Runyoro-Rutooro and RunyankoreRukiga as a degree-level course at that university. Runyoro-Rutooro and Runyankore-Rukiga are taught as one subject at the university and it was, therefore, convenient to give them one name because it evokes the old empire of Bunyoro-Kitara, which, at its height, covered most of the areas where Runyakitara is spoken today. The speakers of Runyoro-Rutooro and Runyankore-Rukiga, additionally, to a large extent understand each other and do not need an interpreter when conversing among themselves. According to some studies (Ladefoged, 1972), the languages or dialects have a high degree of mutual intelligibility.", "task_type": "grammar_instruction"}
{"instruction": "Runyakitara in the global context", "completion": "It is generally accepted that the four varieties of Runyakitara under study belong to the Bantu family of languages, which are part of the Benue-Congo sub-group. The latter itself belongs to the Niger-Congo which is under the Congo-Kordofan (also called Niger-Kordofan) language family. One notes that the Bantu language family is, geographically, the most widespread, stretching from the Equator to the Cape of Good Hope.", "task_type": "grammar_instruction"}
{"instruction": "Runyakitara in the national context", "completion": "The Ugandan Constitution does not mention the word Runyakitara. It mentions 56 languages according to the tribes that the constitution recognises. Thus, Runyoro is recognised as a language in the same way Rukiga, Rutagwenda, Runyaruguru and others are. The practice in previous periods, particularly from the 1950s, was to recognise six area languages, at least for educational purposes, those that were to be taught in primary schools. These were: Luganda, Runyoro-Rutooro, Lwo, AtesoNgakarimojong, Lugbara and Runyankore-Rukiga. Thus, Runyakitara had two of its major varieties recognised among the six area languages of Uganda. The situation has now changed, with more languages, such as Lusoga, Japadhola, Lumasaaba and Lhukonzo being taught in primary schools and used as media of instruction during the first three years of primary education.", "task_type": "grammar_instruction"}
{"instruction": "Language and Dialect", "completion": "Generally speaking, a language is made up of dialects; that is, different ways in which a language is used by speakers. The most widely-spoken dialects are the regional dialects; that is, people in a given area speaking a language somewhat differently from those of another area. There are also social dialects whereby people of a given class speak the language somewhat differently from those of another. Because of their high degree of mutual intelligibility, Runyoro, Rutooro, Runyankore and Rukiga could be considered as regional dialects of a language called Runyakitara. However, mutual intelligibility is not necessarily sufficient to bring different language varieties together to form one language. There are other factors to be considered which may be political and historical. For instance, the Danish language is very close to and mutually intelligible with one of the dialects of the Norwegian language. And yet Norwegian and Danish are considered as distinct languages because of historical factors. In the same manner, the kingdoms of Ankore, Bunyoro and Tooro have existed for more than a century and people came to associate the language type they spoke with the kingdom where they lived. So, the people of Bunyoro spoke Runyoro, which has a lot in common with Rutooro while those of Ankore spoke Runyankore which also has a lot in common with Rukiga. Furthermore, the different speakers of these four \"languages\" were aware that they could understand each other easily but in their own perception, they were speaking different languages. So, it is not enough for a few academicians to propose a name. It must also be accepted by the different speakers of the languages in question and eventually by the wider community. The use of the word Runyakitara is for the moment at crossroads with a possibility that it might eventually be widely accepted or that it might not. The example of the Chinese language is also most edifying. It is said that Chinese has many dialects some of which are mutually unintelligible. The most prominent dialects are Mandarin in the Northern part of China and Cantonese in the Southern part. These two major dialects are said not to be mutually intelligible. However, because of the long history of China as a nation, the two are recognized as forming one Chinese language with Mandarin being considered as the standard for the whole country. All the other dialects are also considered as being part of the Chinese language. The situation of Chinese is, however, facilitated by the script that is used. In effect, people with mutually unintelligible dialects can read and understand each other because of the nature of the Chinese script. The symbols of the Chinese script represent meanings of concepts rather than sounds and that is why people of different dialects can read and understand each other while being unable to hold a conversation together.", "task_type": "grammar_instruction"}
{"instruction": "Historical Perspectives and Geographical Distribution", "completion": "It is widely accepted in Western Uganda, that a people's language or orulimi/orurimi corresponds to what her ethnic group speaks. The Banyoro speak Runyoro, the Batooro speak Rutooro, the Bagangaizi speak Rugangaizi, the Banyankore speak Runyankore, the Bakiga speak Rukiga, and so on. However, when the European missionaries came, those with interest in language noticed that most of the languages in Western Uganda were highly mutually intelligible. Those who wrote the first grammars and the Bible called those languages Runyoro because of the influence that the Empire of Bunyoro-Kitara had once had in this area. Thus, Maddox wrote the Elementary Lunyoro Grammar in 1902 and pointed out that he was writing a grammar of a language spoken far beyond the Bunyoro-Kitara Kingdom of the time. It is this language that we have called Runyakitara. In that respect, mutually intelligible languages or dialects that make up Runyakitara would include but would not be limited to the following: a) Runyankore, to which should be associated sub-dialects such as Ruhima, Ruhororo, Runyaruguru, Rutagwenda and to some extent Rukooki. b) Rukiga, to which should be associated such sub-dialects as Runyaifo, Runyangyezi, Rusigi, Ruhimba, Rugyeri, Ruheesi, and Runyabutumbi. c) Runyoro, to which should be associated such sub-dialects as Ruruuli, Runyara, and Rugangaizi. d) Rutooro, to which should be associated such sub-dialects as, Rusongora, Rutuku, Runyakyaka and Orutooro rwa Hansozi. There is also Lubwisi which could be considered as a sub-dialect of Rutooro. The above form the Runyakitara group in Uganda. Outside Uganda, we have in the Democratic Republic of Congo (DRC), Ruhuma, which is clearly a sub-dialect of Rutooro as well as Ruhema; in Tanzania we have Runyambo, Ruhaya and Kerewe. One should note that the first Bible for Western Uganda was written in what the writers called Runyoro in 1913, whose target audience went far beyond the borders of the Bunyoro-Kitara kingdom. It was read in the whole of Western Uganda until the first and full Runyankore-Rukiga Bible came out in 1964. It is only in the mid 1950's that the umbrella word Runyoro lost value and it was agreed at different meetings that Runyankore-Rukiga would be considered as one language and Runyoro-Rutooro as another. The name Runyakitara is therefore, convenient for this book in as far as we are addressing commonalities and differences existing in the structure of four mutually intelligible dialects or languages, depending on one's perception.", "task_type": "grammar_instruction"}
{"instruction": "General theoretical approach", "completion": "This book is intended for a wide readership, ranging from students in secondary schools and teacher training colleges to language teachers at all levels of education. It should also be useful for language students and lecturers in institutions of higher learning as well as researchers in languages and related areas. Due to the nature of the readership, language theories are applied sparingly in as far as they facilitate the understanding of a given language aspect by the reader. For instance, the diagrams are used to analyse some types of sentences but the authors will not go into detailed analysis of transformational generative grammar. The authors of various chapters have adopted a descriptive approach in their analysis. In that respect, a language element is analysed by taking into account its relationship with other elements in the language, the role it plays vis-à-vis the rest, and the meaning that it carries. Furthermore, since we are dealing with four major varieties of Runyakitara, a comparative approach is imperative. To that end, similar characteristics of a given point are highlighted and the differences are also demonstrated. In giving examples, the authors, in most chapters, have endeavoured to indicate whether the example is in Runyankore-Rukiga (Ry/Rk) or Runyoro-Rutooro (Rn/Rt). Where there is no specific indication, one will assume that the example is common to all the four varieties. Otherwise, for the chapters based only on one of the two major varieties, Runyankore-Rukiga or Runyoro-Rutooro, that will be indicated at the beginning of the chapter. Regarding some specific topics, such as those on translation, discourse analysis, semantics and lexicography, theories and approaches pertaining to them are explained within their respective chapters. Finally, it should be pointed out that this book is varied enough to enable readers with different interests to concentrate on the chapter or chapters that are of interest to them. For further reading on Runyakitara, the reader is advised to look out for two more publications, namely The Cultures of the Banyakitara and Runyakitara Literature by the same group of authors. Oswald K. Ndoleriire Makerere University, Kampala October 2019 Runyakitara Language Studies: A Guide for Learners and Teachers of Runyakitara", "task_type": "grammar_instruction"}
{"instruction": "Acknowledgements", "completion": "This book is a result of painstaking research, which started in 1995/1996 with a research grant from the Research and Publications Committee of Makerere University, to whom we express our sincere appreciation. We wish to extend our sincere thanks to all those who have, in one way or another, helped towards the realization of this work. Our gratitude goes to the late Associate Professor Sango Mwanahewa, Mark Musinguzi, Anette Birungi and Dr Allen Asiimwe. We also extend special thanks to the Centre for Language and Communication Services of Makerere University, who assisted financially during the process of writing and reviewing the manuscript. In the same spirit, our sincere thanks go to the Department of African Languages, Makerere University, for recommending this publication to the sponsors. Finally, we also wish to express our deep gratitude to the Directorate of Research and Graduate Training, Makerere University, for accepting this publication, and the Carnegie Corporation, New York, for funding the publication.", "task_type": "grammar_instruction"}
{"instruction": "About the Contributing Authors", "completion": "Shirley Cathy Byakutaaga, holds a Bachelor of Arts with Education (Makerere University) and a Masters in Linguistics (University of Victoria, British Columbia, Canada). She served as a Senior Lecturer at the Institute of Languages, Makerere University, where she was among those who initiated and popularized the teaching of Runyakitara. Her research interests are in the interplay between Ugandan, European and American cultures on which her bestseller, Tips on Ugandan Cultures, is based. She has also written on Academic Linguistics, children's stories, and cotranslated the Uganda Constitution, Chinua Achebe's Things Fall Apart and Okot p' Bitek's Song of Lawino into Runyoro-Rutooro. Gilbert Gumoshabe holds a PhD in Social Anthropology. He is a lecturer and Coordinator of Runyakitara in the Department of African Languages, Makerere University. He co-authored Katondoozi: A Thesaurus of Runyankore-Rukiga, KavunuuziRunyankore/Rukiga-English Dictionary and A Unified Standard Orthography of Runyakitara. He edited the Standard English-Runyankore/Rukiga Dictionary. Fridah Katushemererwe, PhD, is a lecturer and researcher of Linguistics and Communication Skills in the Department of Linguistics and English Language Studies, Makerere University. She has contributed to scholarship through journal articles, conference proceedings and book chapters. She has presented at several conferences and workshops, delivered seminars locally and internationally. Levis Mugumya, PhD, is a Lecturer in the School of Languages, Literature and Communication, Makerere University where he teaches Linguistics and Communication Skills. He holds a doctorate from Stellenbosch University, South Africa. His research interests include professional and academic writing, discourse analysis, media genres, evaluative language, and language and conflict. Edith Natukunda-Togboa, PhD, is an Associate Professor in Language Studies (French). She uses French and Runyakitara to research into gender issues, European studies and African peace and conflict scenarios. She previously served as Dean of African Studies and Head of Department in Peace and Conflict Studies in the University for Peace, Costa Rica but currently heads the Department of European and Oriental Languages, Makerere University, where she also teaches French and Francophone Literature, Cultural Studies, Communication, French for Specific Purpose and Runyakitara Literature. She is also a consultant in editing, publishing, translation and interpretation in French, English and Runyankore. Her research interests are in Runyakitara, gender and development, discourse analysis, peace and conflict studies. Oswald K. Ndoleriire, holds a Bachelor's degree in French, a Master's degree and a PhD in Linguistics (University of Sorbonne Nouvelle, France). He is currently a Professor of Linguistics and Director of the Confucius Institute at Makerere University. He previously served as Dean Faculty of Arts and Principal College of Humanities and Social Sciences at Makerere University. He also served as Minister of Education and as Regent to King Oyo in the Tooro Kingdom of Uganda. He has taught French, African linguistics, general linguistics, English phonology in various institutions of higher learning in Nigeria, Kenya and Uganda. He has researched and published widely in the areas of African linguistics (Runyakitara), and in language, culture and development. Celestino Oriikiriza, PhD, is a lecturer in linguistics at Makerere University, Kampala. He was the pronunciation editor of Fountain Junior English Dictionary (2006) and the lead compiler of the dictionary Kashoboorozi y'Orunyankore-Rukiga (2007). He published 'Elicitation and Arrangement of conceptual meanings in the Lexicography of Less Documented Languages' in Lexikos (2014).", "task_type": "grammar_instruction"}
{"instruction": "Introduction", "completion": "This chapter, which is an updated version of Ndoleriire's (1992) article, endeavours to present aspects of the phonetics and phonology of Runyakitara. Some people have already made an attempt but very often in a very superficial manner. The studies that exist are presenting sounds either in Runyoro-Rutooro or Runyankore-Rukiga. No serious attempt seems to have been made to examine whether there is an underlying phonological system of the four major Runyakitara varieties spoken in Uganda (Runyoro, Rutooro, Runyankore, and Rukiga). This is precisely what we set out to do.", "task_type": "grammar_instruction"}
{"instruction": "Theoretical Framework", "completion": "In the inventory of sounds, the approach will be purely descriptive, the aim being to try to account for as many sounds as can be identified in the four dialects of Runyakitara (Runyoro-Rutooro/Runyankore-Rukiga, sometimes divided into Runyoro-Rutooro and Runyankore-Rukiga). This collection of sounds is what we have referred to as the phonetics of Runyakitara. After the inventory of the sounds, an attempt will be made to determine the 'functional' or 'distinctive' units among them; that is what we usually call 'phonemes'. This functional description of sounds is called 'phonology'. In order to identify the phonemes of Runyakitara, we shall essentially base our analysis on a 'functional/distributional' framework. In the Prague school sense of the word (Vachek, 2008), a sound is 'functional' if, in a given segment, it can help in differentiating one word from another. For instance, in Runyakitara, /k/ /k/ is a distinct phoneme from /g/ /g/ because by replacing /k/ /k/ with /g/ /g/ in a given segment, the meaning can change; e. g., kukanya (to increase) and kuganya (to be miserable). In the same manner, /t/ /t/ is said to be a distinct phoneme from /d/ /d/, for example: Such examples as obuta and kukanya are said to constitute \"minimal pairs\". The notion of minimal pairs, as explained by Ndoleriire (1980), is very useful in phonology for determining the distinctive features of sounds; that is, their phonemic status. Another important yardstick in determining whether a sound is a phoneme or not is to examine its distribution. By distribution, we mean the physical environment of the sound; what appears on its left and right. This often determines the physical representation of the sound itself. For instance, in a good number of Bantu languages, the sound [r] is pronounced as [d] when it is preceded by a nasal such as [n]. Thus, in Runyoro-Rutooro, oku-rora (to see) becomes n n-dora (I see). The [d] is brought about by the preceding nasal [n]. In this case, we say that [r] and [n] in the environment of ku-rora/n-dora, are not two distinct phonemes, but variants of one phoneme. Their physical representation is determined by specific environments; that is, the presence or absence of the nasal [n].", "task_type": "grammar_instruction"}
{"instruction": "Scope of the Study", "completion": "Here, we are going to analyse some aspects of the Runyakitara phonetics and phonology especially from the segmental point of view. This means that our study will not be comprehensive since Runyakitara is made up of numerous dialects and sub-dialects, not to talk of 'idiolects' or individual varieties. A comprehensive study would therefore attempt to account for the sub-systems attestable in the different dialects. This will not be the case; we shall limit ourselves to the most frequent pronunciations among the speakers of Runyoro, Rutooro, Runyankore and Rukiga. This means that, besides other Runyakitara dialects such as Ruhororo, Rutagwenda, Runyaruguru, Rusongora, Rutuku, Rugangaizi and Lubwisi, even the major dialects will not be thoroughly analysed since only the most common pronunciations will be dealt with. Since we are mainly dealing with segmental phonetics and phonology, that is, the study of the sounds that appear at the level of the basic sound itself, such as \\grave{o}-m u ́-n-t u ́ (Rn/Rt) (Rn/Rt) (a person) without putting into consideration such other aspects as the pitch of each sound, e.g., o-m-u-n-t- uˉ u ˉ ; or the stress; that is, the place in a word or in a segment where muscular energy is placed; e.g. o'muntu, most energy here is placed on the syllable -muwhen pronouncing the word. We will also neither deal with the syllable structure (minimal combinations of consonants and vowels) nor vowel harmony (influence of sounds on each other). Most of these aspects are usually called 'supra-segmental' features. For Bantu languages, one of the most important supra-segmental features is the 'tone'; that is, a pitch in a word that can bring about a change in meaning (Taylor, 1959). For example, in Runyankore-Rukiga:", "task_type": "grammar_instruction"}
{"instruction": "Tone in Runyakitara", "completion": "From the research conducted, tone, which Fromkin and his colleagues (2003) describe as the vocal sound with reference to its pitch, quality, and strength, is clearly attested in Runyankore-Rukiga. It is used in providing meaning of words whose spelling is the same but vary in pronunciation. That variation is only explained by the existence of tones. Examples include: However, tone seems to be lacking in Rutooro and very few cases remain in Runyoro. It is rather surprising that Runyoro-Rutooro is in that situation. This is because most of the East African Bantu languages surrounding Runyoro-Rutooro and intimately related to it have tone. It would appear, however, that Runyoro-Rutooro must have been fully tonal at a given moment and that the process of tone levelling must have occurred over time. Moreover, although in Rutooro no lexical items are attested that can be distinguished by tone alone, some remnants of tonal distinction do exist at sentence level, indicating the presence of grammatical tone. Compare, for instance, the following sentences: One can also quote a children's play word or pun where ambiguity is supposed to bring about different meanings. When one studies the tone patterns carefully, however, the ambiguity is removed. Taata obu aba naagaba enyama naanyampa Taata obu a-ba ni-a-gaba e-nyama ni-a-nyampa 2. Taata obu aba naagaba enyama naanye ampa Taata obu aba ni-a-gaba e-nyama naanye a-mpa 3. Omukazi acumbire O-mu-kazi a-cumb-ire 4. Omukazi acumbire Father, when he is giving meat, he passes wind. When father is giving meat, he passes wind. Father, when he is giving meat, me also he gives. When father is giving meat, he gives me also. The woman who has cooked... The woman has cooked. In Runyankore-Rukiga, grammatical tone is even more pronounced as shown in the examples below: 5. Naakumanya Ni-aa-ku-many-a 6. Naakumanya Ni-a-ku-many-a 7. Naakishoma Ni-a-ki-shom-a 8. Naakishoma Ni-a-ki-shom-a I have known you He knows you I have read it He is reading it We note that in some Runyankore-Rukiga varieties we can have sentences like: 9. Twamushangayo Twamushangayo 10. Naazayo Naazayo If we find him there We have found him there I have gone there He is going there; He will go there In the first set of Runyoro-Rutooro examples, the ambiguity between the two clauses is removed by the presence of contrastive tone. The examples above show that the grammatical intonation here helps to indicate the distinction between different types of clauses. Apart from such examples, cases of typical lexical and grammatical tones do not seem to exist in Runyoro-Rutooro. This does not mean, however, that the speakers of Runyoro-Rutooro do not have lexical and grammatical tones at all. A few examples of this kind of tone seem to have been found in Runyoro, although such pronunciation is questionable: The above examples, except the first pair (omunyoro) were cited by Shigeki Kaji (2015) and he confirms that such tonal contrasts do not exist in Rutooro at lexical level. This author had already talked about the absence of lexical tone in Rutooro in an earlier publication (Kaji, 2017). Tucker (1964) is also of the opinion that there are no tones attested in RunyoroRutooro. Things are, however, different in Runyankore-Rukiga. Sentences 5 to 10 above are clear examples of grammatical tone in Runyankore-Rukiga. Although tones are fully attested both at lexical and grammatical level in Runyankore-Rukiga, it appears that there has been a process of tone levelling among the younger generations of the speakers of Runyankore-Rukiga. Runyankore-Rukiga has two basic tones, the high tone marked ( ) ), or H , and the low tone marked (), or L. As already pointed out, tones are distinctive both at lexical and grammatical levels. According to Taylor (1959, 1978), the predominant in RunyankoreRukiga lexical tones are categorised as follows, though in a modified form: Verbs Due to the tone levelling phenomenon, all the above could be pronounced with low tone by some speakers.", "task_type": "grammar_instruction"}
{"instruction": "Non-Verbs", "completion": "The above examples can be summarised as follows: (a) Verbs that are infinitive usually have only two tone classes: one characterised by low tone only, the other characterised by the presence of a high tone. (b) Nouns are also in two classes: one with low tone only, and the other by the presence of high tone appearing in different patterns with low tone.", "task_type": "grammar_instruction"}
{"instruction": "Methodological Approach", "completion": "We shall attempt to account for the major similarities and differences at phonetic and phonological levels among the major dialects of Runyakitara. In order to do this, one has of necessity to adopt a comparative approach. The different dialects will therefore be examined both individually and collectively in order to discern what unites them or separates them. The ultimate aim will be to show that despite the differences, these dialects have a common underlying system that, most likely, accounts for their mutual intelligibility. Such conclusions would, however, be partial in character since in this part we are dealing only with the phonological aspect of the language.", "task_type": "grammar_instruction"}
{"instruction": "The Sounds of Runyakitara", "completion": "In order to identify the distinctive sounds of a language, it is important to make an inventory of as many sounds as may exist in a language. From this pool of sounds, one can determine those that are more pertinent than others. As indicated earlier, we shall limit ourselves to the most common sounds produced by the speakers of Runyoro, Rutooro, Runyankore and Rukiga. This is not to do justice to a language characterized by numerous dialects; but because of various limitations, we shall limit ourselves to this. The charts below contain the most common Runyakitara sounds in the four major dialects.", "task_type": "grammar_instruction"}
{"instruction": "Chart 4: Rk", "completion": "From the four charts above, Runyankore has the highest number of consonantal sounds (26) followed by Rutooro (25), Runyoro (24) and Rukiga has the lowest number (23). We shall see, however, later, that the slightly higher number of sounds in Runyankore than in the other dialects is essentially due to the fact that in Ankore, there are two distinct social groups, the Bahima and the Bairu, with each group having some special characteristics in pronunciation. This situation does not arise among the speakers of the other three dialects. We note that sounds that are not common to all dialects are: We note here that most of the exceptions are found in Runyankore. But here, again, it is because of the two varieties of Runyankore. In fact, the sounds ts,kg ts,k g , and gg g g all belong to the Bahima. This would mean, then, that the non-Bahima are quite close to the Rukiga speakers in pronouncing their consonants. From the charts, we also note that the Rukiga speakers have the least number of exceptions in their consonants; that is, all their consonants are shared with at least one other dialect. Following is a list of examples to illustrate the utilisation of the above sounds:", "task_type": "grammar_instruction"}
{"instruction": "Examples with", "completion": "f f It is clear from these examples that, in Runyoro-Rutooro and Rukiga, f f and l l appear in complementary distribution; that is, the sounds appearing before and after l l are different from those appearing before and after f f. This can be illustrated as follows: In all the other environments, which are the majority of the cases, the production will be f f, as in i….i i….i, like omubiri (body), pronounced [omubifi] or e….e e….e, like ekikere (Rn/Rt) (Rn/Rt) (frog), pronounced [ekikefe] and many other possible environments. Note, however, that l l and f f appearing at word initial, have different conditions of appearance; for example:", "task_type": "grammar_instruction"}
{"instruction": "Remarks", "completion": "The word okulira/okurira, \"to cry\",\" can be written exceptionally with a short or long vowel; i.e., okurra or okuurra or okura. The older generation in Rutooro tends to use okuurra rather than okurra, thus respecting the rule of vowel lengthening before rr . The younger generation tends to shorten the rr rr both in okurra and in okura (one hardly hears okuura). After all, in this other case, there is no rolled r r as such and therefore the lengthening of the vowel before rr rr need not necessarily apply although it does apply in the other cases as shown in the examples of the fifth stage. 2. It has been pointed out that Runyakitara speakers, especially from Ibanda area, also sometimes use a fricative r[r] r[r] rather than the rolled [i]. This would mean that after the fourth stage [omurro], in Runyankore, there would be a fifth stage again in Runyankore [omuro] and the Rutooro fifth stage [omuиio] would become the sixth stage, while the Runyoro sixth stage [omuиio] would become the seventh. It has, however, been noted that the pronunciation by the people of Ibanda [omu{o],] who are Rutagwenda speakers, is influenced by Rutooro and by Runyankore. In this particular case, Rutooro seems to have had the upper hand. 3. Standard Runyoro-Rutooro adopted the spelling of omurro (Rutooro) rather than omuиro (Runyoro) or omuliro (Runyoro). Among other things, the considerations here might have been the following: (a) The Runyoro pronunciation of omuuro can bring confusion with other words with different meanings (homonyms). Compare:", "task_type": "grammar_instruction"}
{"instruction": "Rn", "completion": "It is clear that the words in columns 1 and 3 in Runyoro are homonymous. (b) The other reason why the Rutooro omurro was preferred to the Runyoro omuliro or omuuro is that the first version omuliro seems to have some Luganda influence, a language not included in the Runyakitara group. Before leaving the study of the sounds l,f,rr l,f,rr and r r, it should be noted that the above sounds are pronounced as d d when preceded by the alveolar nasal n n. Examples include: Note that in the last example with rr rr, only the first r r becomes d d while the second r r remains r r. This is an exceptional case in Runyakitara where the syllable structure of the type VCVCV or CVNCV or CVCW/YV etc. now also includes the structure: CVndrC as in nindra above.", "task_type": "grammar_instruction"}
{"instruction": "J and 3", "completion": "These two sounds are very frequent in Runyankore-Rukiga but of very limited use in Runyoro-Rutooro. It should be noted first that the sound transcribed as f f is usually written a sh in Runyankore-Rukiga orthography while 3 is written as j j. To begin with, the distribution of f f is very limited in Runyoro-Rutooro although heard among older generations and 3 is non-existent there. As for", "task_type": "grammar_instruction"}
{"instruction": "J", "completion": "J, the following examples are for Runyoro-Rutooro. The original pronunciation seems to have been h h, the form used in spellings. This can be confirmed by the verb kuhya (to burn) in the following usages: In the two examples above, h h can be replaced by f f or s s by some speakers. However, if we take the form: tu-hi-ire we are burnt The only sound acceptable is h h and not f f or s s. The sounds f f and s s, therefore, only appear when h h is followed by the palatal continuant y y. Otherwise, h h is maintained. The pronunciation of hy hy in Runyoro-Rutooro is more complex than is shown in the chart above. It seems most Banyoro pronounce an hy hy, which is close to a velar fricative +y +y, something like: omuXyo (the sound often heard among some Basoga speakers, in Lumasaba or in Luluya). Others do pronounce: omuhyo; while others pronounce: omuhyo with the h h totally dropped; omufyo could also be heard among some. In Rutooro, the order seems to be as follows: omuhyo omufyo omusyo omuyo omuhya. As pointed out earlier, Banyoro and Batooro of the older generations (and some younger ones) also use / generally in the same conditions as the Banyankore and the Bakiga although the Runyoro-Rutooro / (sh) tends to be a bit softer than the Runyankore-Rukiga one. Examples include: w w and y y w w and y y may also play the role of full consonants in the CVCV syllable structure such as: From the syllabic point of view, w w here is used fully as a consonant followed by a vowel, thus respecting the usual Bantu structure of CVCV. However, such examples with w w are fairly rare in Runyakitara. Luganda has much more of such a structure, where usually in Runyakitara w w is replaced by h h. Below are some examples. On the other hand, y y falls in well with the usual structure of CVCV as shown in the following examples: Apart from the cases examined above, the sounds f f and 3 are to be found in abundance in Runyankore-Rukiga. Below is a list of some of the many words in which these sounds can be found: It should be noted that while the usual equivalent pronunciation of f f in RunyoroRutooro is s s, that of 3 is j j as shown in the following examples: As mentioned in the chapter on orthography, the letters ' zh zh ' would have better represented the sound 3 in Runyankore-Rukiga orthography than the present j j and would have corresponded to sh, which represents the unvoiced. In this case, Runyankore-Rukiga seems to have been influenced by the older Runyoro-Rutooro orthography, where the letter ' j j ' is more representative of the sound [j] [j]. c,j,ky c,j,ky and gy gy The palatal sounds c c and j j are frequent in Runyakitara. They are very distinct in RunyoroRutooro whereas, in Runyankore-Rukiga, they are often variations of the velars k k and g g. Here, we give examples of c c and j j used as distinct sounds: (a) (b) Ry/Rk Ry/Rk", "task_type": "grammar_instruction"}
{"instruction": "The Vowels", "completion": "Runyakitara vowels are, as a whole, less complex than the consonants, at least from the articulatory point of view. There are, all in all, five vowels that have a distinctive feature of length, such that every short vowel can be lengthened with a change in the meaning of a word. The following chart illustrates the Runyakitara vowels: As a general rule, all the five vowels are fairly close in pronunciation to the cardinal vowels. Examples are: Runyakitara also has a few diphthongs, the most common being: ei,oi ei,oi and ai ai for Ry/Rk Ry/Rk, and oi oi and ai for Rn/Rt Rn/Rt. Diphthongs may or may not appear at word boundaries. Examples: In Runyankore-Rukiga and sometimes Runyoro, the diphthong ei ei is often used as a class prefix, where, in Rutooro, the prefix i i is used: As seen in chapter 8 , the diphthong written as ai‾", "task_type": "grammar_instruction"}
{"instruction": "ai", "completion": "​ is often pronounced as ei‾", "task_type": "grammar_instruction"}
{"instruction": "ei", "completion": "​ : In Rutooro, the diphthong ei ei seems to be restricted to the presence of the reflexible −e −e - in the verb: The diphthong oi oi is frequent, particularly in Runyoro-Rutooro:", "task_type": "grammar_instruction"}
{"instruction": "The Phonemes of Runyakitara", "completion": "Phonetics is the study of the nature of sounds in a language while phonology concentrates on those sounds in a language that are of special significance and that enable one to differentiate one word from another or an utterance from another. We shall now look at the phonemes of Runyakitara, or those sounds that one can call distinctive. In order to do this, we shall use the notion of minimal pairs as used by the Prague school to determine which sounds are phonemes and which ones are not. We shall proceed by grouping the sounds according to their place of articulation and then analyse the sounds in each group.", "task_type": "grammar_instruction"}
{"instruction": "The Bilabials", "completion": "The bilabials to be analysed are p,b,β,m p,b,β,m and w.b w.b and β β are usually said to be variants of the same phoneme, as follows:", "task_type": "grammar_instruction"}
{"instruction": "i) Conditional Variants", "completion": "b b and β β are in complementary distribution, with b b occurring after a nasal and β β elsewhere, as shown in the following examples: In the above cases, b b and β β are conditional variants of the same phoneme, or allophones.", "task_type": "grammar_instruction"}
{"instruction": "ii) Free Variants", "completion": "b b and β β are free variants in the following areas: In loan words, one usually finds b b. One may also hear: In Runyoro-Rutooro particularly, there is also free variation between β β and b b when they appear at the beginning of a sentence, for example: It is however argued that β/b β/b can be considered as distinct phonemes because there exists at least one minimal pair: This simple example is not really convincing because, in the first place, kaba (kabba) is not only a fairly rare word but it is also foreign. There is, however, also a similar word that is quite indigenous: Unless more examples are found, it might be safer to continue considering β β and b b as conditional or full variants. p/b/p/ p/b/p/ and /b/(orβ) /b/(orβ) are usually distinct phonemes as shown below: /m/ /m/ is also a distinct phoneme as in: (ku) βamba βamba to crucify (e) mamba type of fish (eki) βuga βuga town (eki) muga disabled person /w/ /w/ This sound has a problem as far as its phonemic status is concerned. It usually appears as a semi-consonant. When it appears as a consonant, it is usually at a morphological boundary where it seems to be a variant of a vowel, for example: Minimal pairs are almost non-existent except in such farfetched examples as: Provisionally, we may therefore conclude that, despite its limited distribution, w w is a phoneme in Runyakitara .", "task_type": "grammar_instruction"}
{"instruction": "The Labiodentals", "completion": "In spite of the limited frequency and distribution of v v as seen earlier, /f/ /f/ and /v/ /v/ are phonemes of the language. Minimal pairs include: (eki)feera idiot, halfwit (aka)veera plastic bag eviini (Rn/Rt) (Rn/Rt) wine ediini religion", "task_type": "grammar_instruction"}
{"instruction": "Dentals and Alveolars", "completion": "This group has the largest number of sounds which include t,d,ts,n,l,f,rr,Y,s,z,∫ t,d,ts,n,l,f,rr,Y,s,z,∫ and 3 . To begin with, the dental t t and the alveolar t t are free variants of the same phoneme. It has already been said that the dental t t is the most common among the Runyakitara speakers while the alveolar t t is mostly restricted among the Runyoro speakers. The two are therefore regional variants. Otherwise, /t/ whether represented by the dental t t or the alveolar t t, is a distinct phoneme as exemplified by the following minimal pairs: The examples above show that both /t/ /t/ and /d/ /d/ are distinct phonemes. On the other hand, as has been pointed out earlier, ts ts is not a distinct phoneme since it occurs in free variation with s s. It is therefore, a variant of s s. However, /s/ /s/ can be a distinct phoneme as attested in the following examples: /n/ is also a distinct phoneme: (oku)siga to sow (oku)niga to strangle (as above) We have already seen that l l and r r are conditional variants and in Runyoro-Rutooro, we indicated the environments in which the two occur. We can take /r/ /r/ as the basic phoneme (with the variant l l ). This can be illustrated by the following minimal pairs. As regards /rr/ /rr/, it can be considered as a distinct phoneme. Minimal pairs for /rr/ /rr/ include (particularly in Rutooro): /s/ and /z/ are also distinct phonemes. We have already seen that ts ts is a free variant of s s, but elsewhere /s/ can be attested as a phoneme. The last two examples above show that /f/ /f/ is a distinct phoneme in RunyankoreRukiga. The next example shows that /3/ /3/ is also a distinct phoneme in Runyankore-Rukiga. We note, however, that in Runyoro-Rutooro, ∫ ∫ is a free variant of h h and s s as in omuhyo or omu§yo or omusyo (a knife). In Runyankore-Rukiga, minimal pairs where ∫ ∫ and 3 are attested to include: Although it is agreed that s s and ∫ ∫ are distinct phonemes at least in Runyankore-Rukiga, there are sometimes tendencies to use s s instead of ∫ ∫ as free variants of the same phoneme among some of the native speakers as in the following examples:", "task_type": "grammar_instruction"}
{"instruction": "Palatals and Velars", "completion": "The palatals and velars are c,j,ny,y,k,g,ky c,j,ny,y,k,g,k y and gy g y and we include here the glottal h./c/ h./c/ and /j/ /j/ are distinct phonemes in both Runyoro-Rutooro and Runyankore-Rukiga, but as we have already seen, they can also be conditional variants of k k and g g when the latter appear before i i and y y. As distinct phonemes /c/ /c/ and /j/ /j/ and n n can be found in the following minimal pairs. /n/ /n/ and /y/ /y/ are also phonemes in Runyakitara as in: The velars /k/ /k/ and /g/ /g/ are distinct phonemes in Runyakitara but, as we have already seen, among some Runyankore speakers, the conditional variants ky k y and gy g y can be used. Examples of /k/ /k/ and /g/ /g/ as distinct phonemes can be seen in the following minimal pairs: The last two examples show that /h/ /h/ is also a distinct phoneme.", "task_type": "grammar_instruction"}
{"instruction": "The Vowels", "completion": "The procedure for identifying the vowel phonemes is the same as for consonants. We have already indicated further up that length is a distinctive feature in Runyakitara vowels and have provided minimal pairs. A few examples below will suffice to show that the five basic vowels of Runyakitara are also phonemes. We should note, however, that the distinctive feature of length in vowels is often neutralised in the following environments: i) before nasal compounds, for example: In that position, vowels are always pronounced long and therefore length ceases to be a distinctive feature. ii) after w w and y y compounds; for example: iii) In Rutooro ( particularly before the rolled (rr), for example: obuterre [obuteerre] slippery ground okuturra [okutuurra] to transmit disease okuserra [okuseerra] to search okuburra [okußuurra] to open one's eyes In all the above examples, length cannot serve as a distinctive feature for vowels because it is predictable.", "task_type": "grammar_instruction"}
{"instruction": "Summary of Consonantal and Vocalic Phonemes", "completion": "By taking into account the phonemic description made of the Runyakitara sounds, one can propose the following phonological systems for the two major dialects and for Runyakitara as a whole. Chart 6: Rn/Rt Chart 7: Ry/Rk Chart 8: Runyakitara The charts above reflect the various phonemes identified in each dialect. The different free and conditional variants are therefore not indicated here. The Runyoro-Rutooro dialect has one phoneme less than Runyankore-Rukiga because, while it has one phoneme, /rr/ /rr/, which Runyankore-Rukiga does not have, the latter has two phonemes,", "task_type": "grammar_instruction"}
{"instruction": "/J/", "completion": "/J/ and /3/ /3/, which Runyoro-Rutooro does not have. The whole system is therefore made up of the total phonemes attested in the two sub-systems. As regards vowels, it is clear that Runyakitara has five long and five short vowels.", "task_type": "grammar_instruction"}
{"instruction": "Conclusion", "completion": "In this chapter, we have attempted to show what Runyakitara stands for and why its various dialects are considered as mere variations of one homogenous language. After the introduction, we presented the different sounds of Runyakitara in the four sub-systems and indicated the various free and conditional variants attested. As much as possible, we used common examples for all the dialects. Once we had made a phonetic study of the sounds, we proceeded to expose the phonemes that are present in each sub-system, the main criterion being the determination of distinctive features that can be found through minimal pairs. This was not done in detail but enough examples were given to show that the sounds that were considered as phonemes were contrastive. We then proposed two phonological sub-systems and an overall system based on the totality of phonemes identified. It is hoped that a further study of these sounds will lay more emphasis on their acoustic nature, on the supra-segmental features, and on the phonological processes such as assimilation, deletion, fortition, lenition and insertion that may exist in this language.", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Fromkin, V., Rodman, R., & Hyams, N. (2003). An introduction to language (7th Edn.). Boston: Thomson Wadsworth. Ndoleriire, O. (1992). Aspects of Runyakitara Segmental Phonology. Makerere Papers in Language and Linguistics, 1(2), 24-63. Kaji, S. (2007). A Rutooro vocabulary. Research Inst. for Languages and Cultures of Asia and Africa (ILCAA), Tokyo University of Foreign Studies. Kaji, S. (2015). A Rutooro vocabulary. Kyoto: Shoukadoh. Taylor, C. (1959). Runyankore-Rukiga-English and English-Runyankore-Rukiga Dictionary. Nairobi: The Eagle Press, East African Literature Bureau. Taylor, C. (1978). A teachers' handbook of Runyankore-Rukiga orthography. Kampala: Uganda Literature Bureau. Tucker, A. N. (1964). System of tone-making African languages. Bulletin of Oriental and African Studies, XXIII(3), 611. Vachek, J. (2008). Prague School of Linguistics. In Encyclopaedia of the linguistic sciences: Issues and theories.", "task_type": "grammar_instruction"}
{"instruction": "Morphology", "completion": "The term 'morphology' has been generally used in science specifically in biology where it denotes the study of the forms of plants and animals. It was first used for linguistic purposes in 1859 by the German linguist August Schleicher (Salmon, 2000) to refer to the study of the form of words. In present-day linguistics, the term 'morphology' refers to the study of the internal structure of words and of the systematic form-meaning correspondences between words (Booij, 2012). Morphology is an essential subfield of linguistics. According to Hamawand (2011), morphology generally aims to describe the structures of words and patterns of word formation in a language. Specifically, it aims to: (i) pin down the principles for relating the form and meaning of morphological expressions, (ii) explain how the morphological units are integrated and the resulting formations interpreted, and (iii) show how morphological units are organized in the lexicon in terms of similarity and contrast. The study of morphology uncovers the lexical resources of language, helps speakers to acquire the skills of using them creatively and, consequently, express their thoughts and emotions with fluency.", "task_type": "grammar_instruction"}
{"instruction": "Morphological Typology", "completion": "Languages of the world have been classified using various criteria, one of which is morphology; that is, based on their language structure. Linguistics has traditionally classified world languages based on their structure into four broad categories according to Spencer (1991): isolating, agglutinating, inflectional/fusion and polysynthetic languages. Isolating/analytic languages are languages with limited morphological processes except for compounding. Here, separate grammatical concepts tend to be conveyed by separate words and not by morphological processes. In other words, it is a language in which almost every word consists of a single morpheme. Languages such as Chinese, Vietnamese are regarded as isolating languages. Agglutinating languages are languages with many morpheme-based words and each morpheme corresponds to a single lexical meaning or grammatical function. It has been noted that most Bantu languages, including Runyakitara group, are agglutinative. Inflectional/fusion languages refer to languages where words change form because of all sorts of grammatical categories such as tense, mood, agreement, etc. Polysynthetic languages - language in which words tend to consist of several morphemes. Polysynthetic languages have a high morpheme to word ratio. Classifying languages in this manner has been criticized as inconsistent and useless. The inconsistency is such that no language has been found to exist in one category exclusively. For example, English can have isolating, inflectional and agglutinating features. Secondly, the classification is considered useless because there is nothing interesting that comes out as a result of classifying languages this way. This classification, however, is still referred to and forms a basis for understanding languages' structural behaviour. In addition, there is no better typology that has been suggested that challenges the existing one.", "task_type": "grammar_instruction"}
{"instruction": "Morphological Typology and Runyakitara Morphology", "completion": "Runyakitara has isolating features where a word expresses meaning without being split further, for example, words such as eego (yes) ngaaha (no) and busha (nothing) in Runyankore-Rukiga exhibit features of isolating morphology. Agglutination is the main morphological type of Runyakitara. Words consist of many morphemes, each adding meaning or grammatical function to a word; for example, the Runyankore-Rukiga form tukundane agglutinates as follows:  2pp-love-vf-rec-subjunctive (Let us love one another) tu,a,n tu,a,n and e e have been added to the verb root kund, each adding a meaning or grammatical function to the main verb root. Runyakitara also has features of fusion or can also find itself in inflectional categories. Take an example of the noun, omuntu (person). Mu serves two functions: it is a class marker for the People Class and it marks number, which is singular. Therefore, omuntu inflects for both class and number.", "task_type": "grammar_instruction"}
{"instruction": "What is a morpheme?", "completion": "According to Bloomfield, the father of structural linguistics (Bloomfield, 1933, pp. 161-168), a morpheme can be decribed as a minimal meaningful element of a word. The word, muhe (give him/her) in Runyankore-Rukiga, has three morphemes: mu mu, the subject pronoun \"him/her\", and h h, the verb root of \"give\", and e e is a verb end marking subjunctive. The three units making up the word form mu−h−e mu−h−e are explained in detail: a) each unit is meaningful; b) the units cannot further be sub-divided, thus indicating that they are the smallest; c) each of these units contributes meaning or grammatical function to a word. One of the facts about morphemes is that they have a physical (phonological and phonetic) form and also a meaning or function within the grammatical system (Spencer, 1991). A physical form of a morpheme is a morph or a word segment that represents a morpheme in sound and writing. Writing, for example, the word okusindika (to push), is represented by four morphs: o-ku-sindik-a, each representing a morpheme. A common example is the English past tense spelled as '-ed'. It has various morphs: It is realised as [t] after the voiceless [p] of 'jump' (cf. 'jumped'), as [d] after the voiced [l] of 'repel' (cf. 'repelled'), and as [əd] after the voiceless [t] of 'root' or the voiced [d] of 'wed' (cf. 'rooted' and 'wedded'). The various morphs mentioned here represent one morpheme called past tense. The different realisations or alternative forms of a single morpheme are called allomorphs. Allomorphs in Runyakitara are well elaborated by a causative morpheme that is realised as es in ku-reeb-es-a, or make to see; is in ku-kwat-is-a, to (make to catch/touch); y y in ku-ham-y-a, to (make firm). The appearance of one morph over another, in this case, is determined by voicing and the place of articulation of the final consonant of the verb stem.", "task_type": "grammar_instruction"}
{"instruction": "Identifying morphemes and morphs", "completion": "Morphemes are identified according to their nature/type:", "task_type": "grammar_instruction"}
{"instruction": "Free morphemes", "completion": "A free morpheme is a linguistic unit that can stand on its own and serve as a morpheme and a word. A free morpheme is also called unbound morpheme because no other morphemes are attached. Examples: The above are free morphemes which act as words as well. In each one of the above words, it is difficult to discern more than a single meaning. Such words are said to be monomorphic words.", "task_type": "grammar_instruction"}
{"instruction": "Bound morphemes", "completion": "Consider the following words from Runyoro-Rutooro and learn how morphemes can be identified: In the above words, one might find more than one morpheme, hence, meaning for example: o-mu-saija: o - represents the initial vowel, which is capable of assuming specific functions in a sentence; mu mu is the class prefix for humans as well as marking singular; saija is the root for man. In omulimi, the final - i i is to be considered as a different morph because it serves to nominalise the action of the verb kulima. The verb ku-lim-a changes into a noun o-mu-lim-i through a derivational process. We will meet derivation in the following sections. In okulindirra: We could also examine the following sentences: i) Titumumanyire. We don't know him. ii) Akatusangaho. He found us there. These can be broken down as follows: ti-tu-mu-many-ire a-ka-tu-sang-a-ho In (i), morphemes and morphs are: In the second example, the morphemes and morphs are: As can be seen from the above, bound morphemes do not have complete meanings but some \"segment\" of meanings. The mere fact that −a −a at the end of a verb can help in distinguishing azina, \"he sings,\" from azine, \"let him sing,\" shows that −a −a is a different morph from −e −e, the former expressing an indicative (or declarative) and the latter a subjunctive or an indirect order. In a language that is familiar, and more especially in a language that is unfamiliar, one proceeds by partial comparisons of word segments. Let us examine them in Runyoro-Rutooro: In examining the above word forms one can come to some conclusions. For instance, simply by working at the translations, one can suppose that -zin- or -zina seems to have the meaning of sing or to sing! This is because this segment is recurrent in all the examples and there is always sing in the translation. On the other hand, ku ku - means the infinitive to. In order to confirm this, one can look for examples from other verbs such as: With these examples, one could provisionally conclude that ku ku - stands for the infinitive. The sound n n - stands for the 1st person singular. One can compare the following verbs. In the above cases, there is always the presence of n n - with the translation of l l. One can therefore conclude that n n - is l.ka l.ka - stands for the distant past as opposed to −li −li-,- which works like the distant future whereas raa (or ra) is the near future. By comparing segments such as: One provisionally confirms that -li-, -raa- and -ka- are morphs for the distant future, near future, and distant past, respectively. Morphemes are described as having different types according to the place they occupy in a word or segment, the role they play and the forms they take.", "task_type": "grammar_instruction"}
{"instruction": "Roots and Affixes", "completion": "Runyakitara, like other Bantu languages, is classified as an agglutinating language, where a word is capable of having one root with several affixes attached to it and assuming different functions. In the following words in Runyankore-Rukiga, roots and affixes are illustrated: In the above examples, we can obtain the following roots:", "task_type": "grammar_instruction"}
{"instruction": "Inflectional and Derivational Affixes in Runyakitara", "completion": "Affixes are characterised either as inflectional or derivational. a) Inflectional Affixes: They are those which refer to aspects of grammar such as person, gender, number, tense, aspect, mood and are often called grammatical categories. are all inflectional affixes expressing person ( a− a− ), tense ( −ka− −ka− ), person ( tu− tu− ) and mood ( −a −a ). In the word o-ku-gum-is-ir-iz-a, o- and -ku- are inflectional affixes expressing the infinitive. On the other hand, -is-, -ir-, -iz- are not inflectional affixes but verb extensions. −a −a could be said to be inflectional because it also participates in expressing the infinitive mood. b) Derivational Affixes: These may modify the meaning of a word but do not refer to the grammatical categories talked about above. They may or may not change the class of a word, e.g. from noun to verb or from adjective to noun, etc. When derivational affixes change the class of words, we have instances when a verb can become a noun as indicated below: Here, the suffix −i −i is a derivational affix, which changes a verb into a noun. Other examples could be: okwombeka to build From the verb okwombeka, we can derive the following nouns: The above examples demonstrate that we can derive different nouns from the verb okwombeka. The final vowel of the verb, which is the suffix −a −a, becomes −i −i when the derived noun is an agent or doer of action. The derived nouns are assigned Class 1 and 2; that is, noun classes for human. The final −a −a becomes −o −o when the derived noun is an instrument or a place, as shown by the Runyankore-Rukiga examples below: Instrument: okukondoora (to sweep): ekikondoozo (broom) (typically Rk) Place: okushima (to learn/study): e-i-shom-er-o (a school - a place where people receive education) okuriisa (to graze): e−i e−i-riis-iz-,-o (a grazing place) Derived nouns with semantic meaning of place or location are assigned Class 5 and 6 , while the instruments are typically placed in Classes 7 and 8 (see Noun Class on p.71). Nouns derived from verbs are termed deverbal nouns. A deverbal noun can take the final vowel as −a,i−,o,−e −a,i−,o,−e depending on the meaning to be encoded. The process of deriving nouns from verbs is called nominalisation.", "task_type": "grammar_instruction"}
{"instruction": "Derived proper names", "completion": "A big percentage of family names among Banyankore-Bakiga are derived from verbs; and most of these names have a religious undertone. The process of deriving proper names is more complicated and involves pronominal forms. Take the example of the verb okukunda, to love. A number of proper names can be derived by adding or changing the pronominal forms: Rukundo (ru-kund-o) Love Kukundakwe (ku-kund-a-ku-e) His love Atukunda (a-tu-kund-a) He loves us (habitual) Naatukunda (ni-a-tu-kund-a) He loves us Tumukunde (tu-mu-kund-e) Let us love Him Nankunda (ni-a-n-kund-a) He loves me Ankunda (a-n-kund-a) He (always) loves me 8. Mukundane (mu-kund-a-n-e) Love one another Such names are usually given according to the circumstances surrounding the birth of the child (Karwemera, 1994). Most of these names are unisex. Such names are quite common among some cultures in Bantu-speaking communities, although not all. Luganda, for instance does not use such names. Among the Banyakitara, especially Banyankore and Bakiga, such names became common with the spread of Christianity because they became more inclined to accepting religious beliefs (Muranga, 1990). On the other hand, there are nouns that are derived from adjectives. The process of deriving nouns from adjectives is called adjectivisation. It is possible to derive nouns from adjectives as the following examples from Runyankore-Rukiga indicate: Notice that all the nouns derived from adjectives fall in Class 14 (see the discussion on Noun Classes). European languages have more striking examples of inflectional and derivational affixes. In English, deceived [disi:vd] is broken up as: [di-si:v-d] de-ceiv-ed in which case de- is a derivational morpheme expressing the \"opposite\" while -ed is an inflectional morpheme that expresses the past tense.", "task_type": "grammar_instruction"}
{"instruction": "Morphemes and Allomorphs", "completion": "Allomorphs are to morphemes as allophones are to phonemes. An allomorph represents a certain manifestation of a morpheme in determined conditions. For instance, some Runyakitara verbs show certain modifications in their roots in specific circumstances, for example ( Rn/Rt Rn/Rt ): When the above verbs are followed by the perfective -ire or the near past -irege, the roots change as follows:", "task_type": "grammar_instruction"}
{"instruction": "Nominal Morphology in Runyakitara", "completion": "Runyakitara, like other Bantu languages, has an intricate noun system. According to Demuth (2000), Noun Classes are grammatical elements rather than independent lexical items. Noun Classes are determined by the grammatical number (singular or plural) semantics (animate or inanimate) and arbitrary (Katamba, 2003; Eikenvald, 2006). In Runyakitara, we can add that where a class has no prefix to determine the grammatical number, the concord serves a basis for determining its class. Runyakitara nouns can be broken down into three major parts, namely: initial vowel, noun class prefix, and noun root. Examples are: o-mu-ntu (a person) o-mu-ti (a tree) a-ba-ana (children) e−n−te e−n−te (cow) e e-ki-tooke (bananas) e e-i-tungo/i-tungo (wealth)", "task_type": "grammar_instruction"}
{"instruction": "Initial Vowel", "completion": "Nouns in Runyakitara usually have an initial vowel. There are three main initial vowels, namely: a− as in a−ba−ntue− as in e−ki−tookeo− as in o−mu−ntu a− as in a−ba−ntu e− as in e−ki−tooke o− as in o−mu−ntu ​ There are certain rules that govern the occurrence of the initial vowel. i) If the Noun Class prefix has the vowel −a −a, e.g.: ba,ma ba,ma, the initial vowel will be a a. Thus: a a-ma-ta (milk) abakazi (women). ii) The initial vowel will be −e −e - if the noun class prefix has /−/ /−/ or /i/ /i/ e.g.: e e-ki-tooke, a banana bunch, e−n−te e−n−te, a cow, e−n e−n-taama, a sheep. The initial vowel will be /o/ if the Noun Class prefix has /u/. Examples are omuntu, a person, and ghuta, bow.", "task_type": "grammar_instruction"}
{"instruction": "Runyakitara Noun Classes", "completion": "The Noun Class system used in this analysis has borrowed a lot from Katamba (2003) and Taylor (1985). Katamba (2003) provides a detailed comparative analysis of different classification systems, singling out the Bleek-Meinhof system, and its revisions, as standard. This has provided important insights for the analysis of Runyakitara. To cater for the needs of Runyakitara, Taylor (1985) details a classification system of its nouns, describing 17 classes, but with few or limited sub-classes. Katushemererwe & Hanneforth (2010) devised a Noun Class system for Runyankore-Rukiga based on Katamba (2003) and Taylor (1985) classification systems. The system we describe below ( Ry/Rk Ry/Rk ) is an enhancement of the previous classification systems and has been devised for the specific needs of Runyakitara.", "task_type": "grammar_instruction"}
{"instruction": "Trees and Plants", "completion": "There are nouns in this class which will not change number, i.e. they remain in plural form and are marked by 4 a in the table e.g. e-mi-gyend-ere (the way of moving), e-mi-reeb-ere (way of seeing). Class 5 (RI/LI): This class is marked by -ri/li- prefix. Belonging to this class are hard, flat objects, some parts of human anatomy, natural objects, mass nouns, abstract nouns and names depicting time, weather or seasons. a) Parts of Human Anatomy", "task_type": "grammar_instruction"}
{"instruction": "- Mass Nouns", "completion": "Abstract Nouns a-ma-ani strength a-ma-gezi/amagyezi a-ma-rara (Rn/Rt) (Rn/Rt) pride a-ma-iru intense desire; craving for a-ma-kuru news a-ma-hano miracles It should be noted that when used with borrowed words, sometimes -ri-/-ili- disappears in the singular but -ma- is maintained in the plural. This also happens in other classes we will meet in the sections to follow: Class 7 (KI): This is a class commonly known as the things/objects class and animals. It mainly consists of animate and inanimate but also abstract objects as exemplified below: A category of nouns in this class that will not change its number, that is, will have a singular class prefix and will not change to plural includes abstract nouns. Examples: Feelings and other abstract nouns Class 8 (BI): A class marked by a class prefix -bi-, a plural form of -ki-. It includes nouns in Class 7, which change into plural plus nouns that do not change into singular. Examples are listed below: Nouns which belong to this class and do not change from plural to singular are exemplified below: Class 9/10 (N Class): This class could rightly be called the animal class as it covers most animal names. The n n - prefix usually represents both singular and plural. This class also covers nouns from other languages. Examples include: a) Animals b) Abstract nouns c) Nominalized verbs emphasizing the way an action is carried out These are usually abstract in nature as can be seen below: d) Someone doing something as a habit or a profession These nouns are usually derived from verbs as can be seen below: e) Names of cows and bananas Many names of bananas and cows (the female that have given birth) are found in this class as can be seen in the examples below from Runyoro-Rutooro:", "task_type": "grammar_instruction"}
{"instruction": "f) Foreign nouns", "completion": "Many nouns borrowed from other languages are found in this class. Some have only the initial vowel e e-, while others have neither the initial vowel nor the class prefix as can be seen below:", "task_type": "grammar_instruction"}
{"instruction": "Morpho-phonological Rule", "completion": "When n n precedes h,n h,n changes to m m and h h changes to p p. This eventually becomes a nasal compound e.g. e-n-hunu, changes to e-m-punu. Also, when n n precedes b b, it changes into m m, e.g. e-n-bwa changes to e-m-bwa. Class 11 (RU): This class is marked by -ru- in singular and covers several general things. The plural is class 10 marker -n-. Examples are: a) Insects b) Household Items c) Names of languages Note that there is normally no plural for a specific language.", "task_type": "grammar_instruction"}
{"instruction": "d) Names of bulls and he-goats", "completion": "These examples are from Runyoro-Rutooro:", "task_type": "grammar_instruction"}
{"instruction": "Wa and Nya Noun Prefixes", "completion": "This is a special type of pre-prefixing in Runyakitara. Wa- is prefixed to animals and birds in class 6 . This is used mostly in folk tales for personification. When personification is used, the nouns are like those in the class 1&2 1&2, although the nouns maintain their original noun class prefixes; for example: For example, Wante aine ihembe. Mr. Cow has a horn. Nya- is used with the Class 1 and 2 especially when the speaker does not want to reveal the name of the person she is talking about, for example:", "task_type": "grammar_instruction"}
{"instruction": "Aspects of the Nominalisation Process", "completion": "There are cases when a Runyakitara verb functions like a noun involving some morphophonological transformation. This can be seen when a verb at the infinitive, that is, beginning with the prefix ku ku-, has its final vowel −a −a transformed into another vowel, like in the examples below: The nominalising vowel suffixes are usually i i - as in o-mu-koz-i \"a worker\", or -o as in o-mu-kor-o \"function\". This vowel can also be −e −e as in o-ku-jund-a \"to rote\", or can remain -a like in e-n-gend-a \"way of walking\". It can also be −u −u in o-muf-u \"dead person\" from o-ku-fa \"to die\". We also note that it is not only the vowel suffix that can bring it about by a change in class prefix such as: From ku ku - to n−n n−n or ki ki-bi or mu−ba mu−ba etc, as in: In the above cases, the infinitive class prefix ku ku - has been transformed into class ki ki-bi or n−n n−n, a process which has brought about nominalisation. It is also worth noting that when the nominalisation suffix is vowel i i-, this sometimes brings about a modification in the verb root. This usually happens when the verb root ends with t t, d,∫,3 d,∫,3 or r r, as in the examples below for Runyankore-Rukiga. In the above examples, t t transforms into s,∫ s,∫ transforms into s s while d,3 d,3 and r r are transformed into z z. Normally, other verbs whose roots do not end with the consonants mentioned above, do not undergo any transformation, as in the following examples in Runyoro-Rutooro. The above is simply indicative of the morphological processes that occur when nominalization takes takes place. A more detailed study of this phenomenon will be undertaken later.", "task_type": "grammar_instruction"}
{"instruction": "The Morphology of the Pronoun in Runyakitara", "completion": "In traditional grammar, a pronoun is a word that takes the place of a noun. A pronoun can do all what a noun can do; for instance, it can be a subject, a direct object, an indirect object etc. Pronouns are used mainly to keep nouns from being repeated or when nouns are not clearly known. In Runyakitara, pronouns are categorized as follows:", "task_type": "grammar_instruction"}
{"instruction": "Personal Pronouns", "completion": "In the grammatical sense, a personal pronoun is a pronoun that is associated primarily with a particular person. In Runyakitara, personal pronouns can further be sub-divided into: (i) Independent pronouns, and (ii) Dependent pronouns. a) Independent Personal Pronouns: The personal pronouns are usually used for emphasis and can stand independently. They may function both as subjects and objects in a sentence. They include: Examples, as subjects: Nyowe ndwaire I am sick Nibanywa naitwe They are drinking with us b) Dependent Personal Pronouns: These pronouns cannot stand independently as those in a) above. They are not meaningful in their own respect. They must be attached to a verb. Each noun class has its own pronouns. Here, we shall look at the pronouns for the class 1&2 1&2. Example", "task_type": "grammar_instruction"}
{"instruction": "Other types of pronouns in Runyakitara", "completion": "(1) Demonstrative pronouns: These pronouns point out someone or something. For instance, (Ry/Rk): a) Maama ampaire ekikopo eki my mother gave me this cup b) Ninkunda eki I like this eki in (a) above is a demonstrative adjective, while in (b) is a demonstrative pronoun. Demonstrative pronouns in Runyankore-Rukiga are indicated in the table below: The sentences below could illustrate the table above: i) Ziriya zaanywa, kwonka ezi tizaanywa. (Those have drunk, but these have not.) ii) Ago nigoosya, kwonka aga gahozire. (That is hot, but this one is cold.) iii) Ebi bite aho haza biri obireete. (Put these there, and bring those here.) It should be noted that where a class is followed by (pl) or \"plural', e.g. 2 (pl), the English translation should not be 'this' but 'those' or 'those here', 'those there' and 'those 'far' as the case may be. Ori and oriya tend to be used interchangeably among Banyankore-Bakiga with Banyankore tending to use 'ori' than 'oriya' to mean 'that far'. Class 14 (tu) can either be a plural (otukazi - tiny little women) or collective (otutaka - a tiny amount of soil). In the first case, 'these' or 'those' will be used while in the second case 'this' or 'that' will be used. What has been said in the previous paragraph also applies to the Runyoro-Rutooro examples below. In Runyoro-Rutooro the corresponding demonstrative pronouns would be the following:", "task_type": "grammar_instruction"}
{"instruction": "Noun Class", "completion": "(4) Cardinal Pronouns: These are cardinal numbers that can serve in the place of nouns as stand-alone pronouns. In Runyakitara, counting is done as follows:", "task_type": "grammar_instruction"}
{"instruction": "The Morphology of the Adjective", "completion": "An adjective is a word which qualifies a noun by describing its size, colour, shape etc. Although there is no universally adopted definition of an adjective, it is agreed that they are modifiers, qualifiers, and describers of nouns. Adjectives explain more about words (nouns and pronouns) by answering questions such as what kind, which one, and how many. In Bantu languages, adjectives have been labelled as 'true' adjectives, and adjectives which function in the place of other word categories especially pronouns. In this book, we have instead borrowed from Segerer (2008) the term primary adjectives as the appropriate term in relation to what we are referring to. A classical feature of the primary adjectives in Bantu languages is that they follow a noun they qualify (Segerer, 2008). A typical primary adjective in Runyakitara consists of three morphological elements. The first morpheme is the optional Initial Vowel, which, when available, has some syntactic function(s) to the noun/whole sentence. Next, is the nominal agreement prefix which is the same as the nominal class prefix of the noun. The third element is the adjective root, which contains the basic meaning of the adjective. This is exemplified as follows: From the above example, the adjective o-mu-rungi, which qualifies omwana has three segments as: o- initial vowel (IV) mu- class marker rungi-adjective root 'good' Some of the primary adjective roots in Runyakitara include: Note that these adjectives can be used to describe nouns from any noun class where applicable. The adjective concords for the above adjectives are the same as the noun class prefixes for instance: omushaija (man) muhango (big) abashaija bahango, (big men) omuserukare omudoma (the stupid soldier) An adjective can qualify (describe) two nouns belonging to the same noun class by using the plural prefix for that noun class. Examples are: Omuhyo gunu na guli mi-kooto (Rn/Rt) This knife and that one are big. Ekitabo eki na kiri ni bi-hango (Ry/Rk) This book and that one are big. However, if the nouns belong to different noun classes, then the bi-is used. For example: Enjoka n'ekikyere birwaine The snake and the frog fought. (N-class) (KI-class) (BI- prefix) Primary adjectives in Runyakitara can also stand independently and serve as nouns as follows: Omurungi tabura kamogo Even the beautiful one may have a 'scar' Omukye yaija wenka The small one has come alone Omumafu akunda okurya The lazy one enjoys eating The primary adjectives will be opposed to secondary adjectives. A good number of linguists are not convinced that this category should be called adjectives. These are in effect pronouns but which can also be considered as adjectives when they appear with a noun. For purposes of convenience, we shall consider them as secondary adjectives. The following are considered as secondary adjectives in this book: i) Demonstrative adjectives ii) Interrogative adjectives iii) Possessive adjectives iv) Cardinal adjectives v) Ordinal adjectives vi) Indefinite adjectives.", "task_type": "grammar_instruction"}
{"instruction": "Cardinal numbers as Adjectives in Runyakitara", "completion": "In most language descriptions, cardinal numbers are treated separately from adjectives. However, in other cases, as pointed out by Segerer (2008), some of the cardinal numerals show exactly the same morphological and syntactical features as the adjectives. In Runyakitara, Cardinal numerals describe the number of a noun as in the following cases: The Runyankore-Rukiga ombi'- ombi' meaning 'both' can also be used as an adjective of number. For example: abaana ba-ombi both children (children both) It is important to note that numerals can also be used independently, that is, on their own, and in this case, they serve as nouns as illustrated in the following example: Itaano yangye yaaza hi? Where is my five? Egi ni mukaaga This is six Igana ryangye rikuzire My herd/hundred is old", "task_type": "grammar_instruction"}
{"instruction": "Ordinal numbers as adjectives in Runyakitara", "completion": "Ordinal numbers which serve as adjectives show the order of the nouns being described. In Runyakitara, the ordinal adjective is introduced by the particle composed of an initial vowel, the subject pronoun of the noun in question and a possessive marker -a. Examples include: abantu abaamukaaga (people in the 6th 6 th position) Initial vowel Noun prefix Possessive a- ba- a- particle. abasaija abaikumi nababiri (Class 2) embuzi ezaamusanju (class 10) ekisembo ekyakabiri (class 7) Therefore, for any noun to be described as an ordinal number, it will have to be introduced by the possessive particle as described above.", "task_type": "grammar_instruction"}
{"instruction": "Demonstratives as Adjectives in Runyakitara", "completion": "These are adjectives that point at the person or thing to separate it from the others. In Runyoro-Rutooro, there are three main positions described, namely: this near and touchable that near but visible that far, visible or invisible. Examples", "task_type": "grammar_instruction"}
{"instruction": "Possessives as adjectives in Runyakitara", "completion": "These are words that describe ownership of something. The ownership they describe is that of a noun, therefore, they are possessive adjectives. In classes 1 and 2 (people class) they are as follows: For class 1&2 1&2, the possessive adjective takes the subject pronoun for the noun possessed. For example: ekitabu ki-ange my book etaara ya-itu our lantern/lamp Possession for the other noun classes is also marked in a similar manner. Examples are: omukira gw'ente The cow's tail otwino tw'embeba The rat's nice teeth obumanzi bw'enkoko The hen's bravery Note that the possessive marker is initially a a - (see paragraph 1 above) which is preceded by the subject pronoun of the noun that is possessed by somebody or something. The possessive marker contains the subject pronoun and the possessive marker. Example are: omukira gu-a-ente gua ente ⟶a⟶ ⟶a⟶ gu-ente ⟶ ⟶ gw'ente", "task_type": "grammar_instruction"}
{"instruction": "Indefinite pronouns as adjectives in Runyakitara", "completion": "These are the kind of adjectives that describe a noun without giving full information about it. They include the following: Examples Abantu abandi Other people 2. Omuntu ondi Another person 3. Ente endiijo Another cow 4. Boona ka baije Let all of them come 5. Ka baije bonka Let them come with nobody else 6. Abantu ni baingi omu nsi There are many people in the world 7. Buri omwe naashabwa kuha omushoro Everybody is asked to pay tax 8. Abagenyi baizirege bake The visitors have come in few numbers", "task_type": "grammar_instruction"}
{"instruction": "Interrogatives as Adjectives in Runyakitara", "completion": "Interrogative adjectives are added to a noun about which more information is sought. They include: Examples are: Kintu ki? Omwegyesa oha? Which thing? Which teacher? Abakazi baingahi? How many women? Purezidenti wa Uganda n'oha? Who is the President of Uganda? Eiguru ririmu enyonyoozi zingahi? How many stars are in the sky?", "task_type": "grammar_instruction"}
{"instruction": "Conclusion", "completion": "This chapter has shed light on the general concepts pertaining to morphology. It went on to examine the noun and those other parts of speech that are usually associated with the noun, namely, the pronoun and the adjective. Runyakitara has an elaborate noun classification system worth noting, but a simple noun structure. A simple nominal morphology centres on the fact that the majority of the nouns in Runyakitara constitute only three morphemes: the pre-prefix, the prefix, and the root. A noun suffix occurs as a nominaliser from derivation processes. A pronoun, which stands in the place of a noun, too, has a simple structure but a detailed categorisation sysyem. A simple structure in a sense that it occurs as a single morpheme, either free or bound. Detailed categorisation relates to the fact that pronouns are either personal or impersonal. Personal pronouns are classified as independent and dependent. Each noun class in Runyakitara has its own dependent pronoun either functioning as a subject or object when in combination with verbs. The next chapter will essentially deal with the verb and those other parts of speech closely related to the verb.", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Bloomfield, L. (1933). Language. New York: Holt, Rinehart & Winston. Booij, G. (2012). The grammar of words: An introduction to linguistic morphology. London: Oxford University Press. Demuth, K. (2000). Bantu noun class systems: Loan word and acquisition evidence of semantic productivity. In G. Senft, & S. C. Levinson (Eds.). Systems of nominal classification (Vol. 4) (pp. 270-292). Cambridge, UK: Cambridge University Press. Eikenvald, A. Y. (2006). Classifiers and noun classes: Semantics. In K. Brown (Ed.). encyclopedia of language and linguistics (Vol. 1) (pp. 463-471). Oxford, UK: Elsevier. Hamawand, Z. (2011). Morphology in English: Word formation in cognitive grammar. New York: Continuum International Publishing Group. Karwemera, F. (1994). Emicwe n'emigyenzo y'Abakiga. Kampala: Fountain Publishers Ltd. Katamba, F. (Ed.) (2003). Morphology: Critical concepts in linguistics. London, UK: Routledge. Katushemererwe, F. & Hanneforth, T. (2010). Finite state methods in morphological analysis of Runyakitara verbs. Nordic Journal of African Studies, 19(1), 1-22. Muranga, M. J. K. (1990). Pessimistic nomenclature in South West Uganda. Makerere Papers in Languages and Linguistics, 1, 64-87. Rubongoya, L. T. (1999). A modern Runyoro-Rutooro grammar. Cologne: Rudiger Koppe Verlag. Rugemalira, J. (2007). The structure of the Bantu noun phrase. SOAS Working Papers in Linguistics, 15, 135-148. Salmon, G. (2000). Generative morphology. London, UK: Oxford University Press. Segerer, G. (2008). Closed adjective classes and primary adjectives in African languages. Retrieved from: https://halshs.archives-ouvertes.fr/halshs-00255943. Spencer, A. (1991). Morphological theory: An introduction to word structure in generative grammar. Oxford, UK: Blackwell. Taylor, C. (1985). Croom descriptive drammars: Nkore-Kiga. London: Croom Helm.", "task_type": "grammar_instruction"}
{"instruction": "Footnotes", "completion": "1 1 A stem can be simply defined as an extended root. In Runyakitara, when the verb final −a −a is added to the root as on -zin- \"sing\", it becomes a stem: zina. ↩", "task_type": "grammar_instruction"}
{"instruction": "Introduction", "completion": "This study will analyse tense and aspect as they relate to the Runyakitara language. In this particular study, the concept of tense and aspect as they relate to Runyakitara (Runyoro-Rutooro and Runyankore-Rukiga) will have the following meaning: Tense: the action of the verb seen at a given moment in time. Aspect: the internal nature of an action, i.e. the action seen at its beginning, at its end, as on-going, as completed, etc. In other words, the way the action is perceived. Guillaume (1970) defines aspect as the time of a process seen from its internal developments. Aspect as a concept could also refer to the inherent nature of an action within the verb as a lexeme. For instance, the action in the Runyakitara verb kuzina (to dance) is perceived by its own nature as having a certain duration. On the other hand, in the Runyakitara verb kunaga (to drop) one does not see this inherent duration in the action. Furthermore, in both tense and aspect, adverbs or adverbial phrases can be used to express different tenses (moments in time) or aspects (the way the action is perceived). For instance, in the Runyakitara sentence akaija ijo (he came yesterday or the day before yesterday) the moment in time is not only expressed by the tense marker ka ka but also by the adverb ijo (yesterday or the day before yesterday). In the same way, in the sentence nitubaza mpora (we are talking slowly) the way the action is perceived can be seen in the tense/aspect marker ni, the verb lexeme baza (talk), since talking always takes time, as well as the adverb mpora (slowly). In the present study, it is important to point out that tense and aspect will be analysed as they are expressed through their markers or morphemes, for example: ni - present, progressive, ka ka - far past, et cetera.", "task_type": "grammar_instruction"}
{"instruction": "Theoretical Approaches", "completion": "This study does not pretend to propound any new theory for the analysis of tense and aspect in Runyakitara. The main thrust will be the identification of morphemes or markers that can be said to express tense, aspect of both. Those morphemes normally appear in three contexts, namely: In a simple verb form, for example: ni-tu-zin-a we are dancing Where ni ni - present progressive tu-1st person plural, subject zin-verb 'dance' a a - verb final In a compound verb form, for example: tu - ka-ba ni-tu-zin-a we were dancing Where −ka− −ka− for past ba ba-auxiliary verb (to be) zin-main verb (dance) The other morphemes remain the same 3) In a simple verb form containing several markers expressing tense, aspect, negation and other concepts, for example: ni-tu-ki-a-zin-a (we are still dancing) Where −ki−a −ki−a indicates an action or process still going on 4) In a compound verb form where the main verb is like in No. 3 above, for example: tu-ka-ba ni-tu-ki-a-zin-a (we were still dancing) The approach will mainly consist of identifying the contexts in which the tense and aspect markers occur as well as the different combinations possible among these different markers, especially as far as compound verb forms are concerned. The other step in the analysis will consist in determining the roles or functions that those different markers have. The study falls therefore in the well-known areas of distributional and functional approaches.", "task_type": "grammar_instruction"}
{"instruction": "The Verb in Runyakitara", "completion": "The simplest form of the Runyakitara verb is in the imperative, for example: One notes that the simplest verb form is made up of the verb root and the verb final −a −a. The next form in simplicity is the infinitive, for example: A very complex verb form in Runyakitara could be something of the type below in Runyoro-Rutooro version: ti-tu-ka-ba-teer-a-ho-ga We have never beaten them at all 2 2 Where: A very complex and compound verb form could be: tu-ka-ba tu-ta-ka-ba-teer-a-ho-ga We had never beaten them at all Where everything remains the same as in the previous example except that the action is put in the past by the presence of the far past tense −ka −ka - and the auxiliary −ba −ba (to be). Furthermore, the negation marker shifts from first to second position and instead of ti ti - it is transformed into the allomorph -ta-. As indicated earlier, the tense and aspect markers will be examined as they appear in simple verb forms, in compound verb forms, in simple verb forms consisting of more than one tense/aspect marker or other markers (sometimes called complex verb forms) and in compound complex 'verb forms'.", "task_type": "grammar_instruction"}
{"instruction": "Markers in the Simple Verb Forms", "completion": "The tense/aspect markers in simple verb forms are sometimes the same and sometimes different in Runyoro-Rutooro and in Runyankore-Rukiga. A few of them are specific to Rukiga on the one hand and to Runyoro on the other.", "task_type": "grammar_instruction"}
{"instruction": "Tense Markers in Ry-Rk", "completion": "ka - far past 1 rya far future", "task_type": "grammar_instruction"}
{"instruction": "Examples in Ry-Rk", "completion": "tu−ka−mu−siim−a tu−ka−mu−siim−a We thanked him we fear him verb final past thank tu−rya−mu−reeb−a tu−rya−mu−reeb−a We shall see him we far him verb final future see (in the distant future) The following should be noted: Runyoro-Rutooro has four pure tenses while Runyankore-Rukiga has two. The far past -ka- in Runyoro-Rutooro refers to an action which took place approximately from 24 hours onwards in the past. In Runyankore-Rukiga it is from 48 hours onwards in the past. The main criterion for determining a pure tense marker is its capacity to combine with aspect markers or with itself. More will be said about this when we talk about compound verb forms.", "task_type": "grammar_instruction"}
{"instruction": "Tense/Aspect Markers", "completion": "There are markers which express both tense and aspect more or less in the same environment. They will again be given in Runyoro-Rutooro and in Runyankore-Rukiga.", "task_type": "grammar_instruction"}
{"instruction": "Runyoro-Rutooro", "completion": "Runyakitara Language Studies: A Guide for Advanced Learners and Teachers of Runyakitara ∅ ∅ - present, habitual Runyankore-Rukiga Examples in Runyoro-Rutooro  progressive 'We are going to read/we are going to school' a - genz - ire ku - som - a he V perf. inf V final 'He has gone to read/to school' Examples in Runyankore-Rukiga ni - tu - gyend - a ku - shom - a present we V. final inf. V final progressive We are going to read/to school. We often/usually go to school. ba - aa - ri - a they perfect verb final ba iz ire they V recent past o - bu - ro They have eaten millet. iv cl millet nyomwebazyo They came yesterday. yesterday One notes here that the perfect -ire in Runyoro-Rutooro corresponds to the recent past - ire in Runyankore-Rukiga. However, - ire is not only a tense in Runyankore-Rukiga. Just as in RunyoroRutooro, it can express what we may call the 'stative aspect' i.e. being in a certain state, for example: As we shall see in compound verb forms, -ire has the capacity to combine with itself, one form expressing tense and the other aspect, for example: Runyoro-Rutooro 'He had come' (no too long ago, some minutes ago). Runyankore-Rukiga 'He had come yesterday'. Special mention should be made here of the aspect/tense maker −a−∼−aa −a−∼−aa-. It has several functions as indicated below: As an immediate past in Runyoro-Rutooro: a−ba−ojoba−a−hik−a a−ba−ojoba−a−hik−a iv cl boys pron imm. arrive of subj past As perfect or perfective in Runyankore-Rukiga a−ba− a−ba− shaija ba−a−ij−a ba−a−ij−a iv cl man pron perf come vf subj As something on the verge of happening, something imminent, in both Runyoro-Rutooro and Runyankore-Rukiga The tree is going to hit you/is on the verge of hitting you! (So, be careful!) 4. As a past narrative in both Runyoro-Rutooro and Runyankore-Rukiga. This will be explained further at the end of this chapter.", "task_type": "grammar_instruction"}
{"instruction": "Runyoro", "completion": "−ku− −ku− present, progressive", "task_type": "grammar_instruction"}
{"instruction": "Rukiga", "completion": "−ra− −ra− present, progressive Whereas in Runyankore and in Rutooro, almost everybody uses ni ni - as the present progressive, for example: ni -mu - kor - a - ki What are you doing? present you V final what progressive Most Rukiga speakers would say: mu−ra−kor−a−ki What are you doing?  you present V final What  progressive ​ mu−ra−kor−a−ki What are you doing? you present V final What progressive ​ and most Runyoro speakers would say: mu−ku−kor−a−ki What are you doing?  you present V final what  progressive ​ mu−ku−kor−a−ki What are you doing? you present V final what progressive ​", "task_type": "grammar_instruction"}
{"instruction": "The Habitual in Runyakitara", "completion": "For most speakers in Runyoro-Rutooro, the habitual is expressed by the ∅ ∅ morpheme, as in the following examples: Ruhanga a−∅ a−∅-gonz - a aba-ntu be God loves his people. God he love cl people his a a - ba - ana ba - ∅ ∅ hurr - aa - ba -zaire Children obey parents. iv cl child they obey final iv cl parent However, in some instances, Rutooro speakers use ni ni - and Runyoro speakers −ku −ku - to express the habitual, for example: ni - tu - som - a mu siniya We go to secondary school. present we read final in Senior progressive Secondary The above sentence would mostly be heard among Rutooro speakers while Runyoro speakers would say: tu - ku - som - a mu siniya We go to Secondary School. We present read final in Senior Prog. Secondary On the other hand, Runyankore-Rukiga speakers seem to rarely use the ∅ ∅ morpheme to mark the habitual. Rather the present progressive ni ni - for Runyankore and -ra- for Rukiga are used, as in the following examples. Nyamuhanga ni - a -kund - a a-ba -ntu be God present he V final iv cl people his 'God loves his people'. The above sentence would mostly be heard in Runyankore while in Rukiga, one would most often hear: Nyamuhanga a - ra -kund - a a-ba -ntu be God loves his people. God he present. V final iv cl people his", "task_type": "grammar_instruction"}
{"instruction": "Aspects and Tenses in Compound Verb Forms", "completion": "As alluded to earlier, it is the capacity of tense and aspect morphemes to combine in compound verb forms that we have used to determine what qualifies to be a tense, an aspect, or both. A typical compound verb form in Runyakitara is presented as follows: subj. pron. + ts + ba subj. pron. + asp. + mv + vf As in the following examples in Runyoro-Rutooro. In Runyankore-Rukiga, one could have:", "task_type": "grammar_instruction"}
{"instruction": "Combination of Tenses and Aspects", "completion": "In Runyakitara compound verb forms, the following phenomena occur: Tenses always combine with aspects, the tense appearing with the auxiliary verb while the aspect appears with the main verb (Ndoleriire, 1980). Tenses can never combine with tenses; for example, the far past -ka- appearing both with the main verb and in the auxiliary verb. An aspect morpheme can combine with another aspect morpheme, since generally speaking, all aspect morphemes also express some tense. For example, in Runyankore-Rukiga -ire expresses both the recent past and the stative. In Rutooro and Runyankore, ni ni - expresses both the present and the progressive. In that case, the aspect marker that appears with the auxiliary verb essentially expresses tense while the one which appears with the main verb generally expresses aspect. Before giving examples to illustrate the above four points, let us recapitulate the tense and aspect morphemes talked about earlier: According to the table above the tense forms can never combine among themselves or with each other, e.g. −ka−+−li−,−irege+−raa− −ka−+−li−,−irege+−raa− or even −-rya- +−rya−. or even −-rya- +−rya−. On the other hand, the aspects can combine with tenses or with themselves. One example below will explain the above: −ka−+ −ka−+ -ire Rn/Rt:ba - ka - ba ba-genz-ire They had gone. pron. ts aux pron. mv perf subj. far be subj. go If we removed the auxiliary verb form, we would remain with: ba-genz-ire They have gone. The function of the auxiliary verb form, which also contains the far past tense, is to situate the perfect -ire in the far past. 2) -ire + -aa- Runyankore-Rukiga ba - ba- ire ba - aa -mar- a pron. aux. recent pron. perf. mv vf subj. be. past subj finish \"They had finished (in the recent past). If I only said: ba - a - mar - a It should mean: \"They have finished\". (As I speak) 3) -irege + ni- Runyoro-Rutooro mu - ba - irege ni - mu - kor - a pron. aux. near past pres. pron. mv vf subj. prog. subj. work you \"You were working\" (in the near past). 4) - ire + - ire Runyankore-Rukiga a−ba−irea−rwa−ire a−ba−irea−rwa−ire pron. aux. recent pron. mv st (stative) subj. past subj. to be S/he sick 'S/he was sick'. If we remove the first ire appearing with the auxiliary −ba −ba and remain with a a rwa-ire, the meaning would be: S/he is sick. 5) −li+−a− −li+−a− Runyoro-Rutooro mu-li-ba mu -a- hik- a-yo pron. far aux. pron. immed. mv vf loc. subj. fut. be subj. perf. reach there you (pl.) you (pl.) You will have just reached there (any time after 24 hours) In summary, the following combinations are possible in Runyakitara Runyoro-Rutooro", "task_type": "grammar_instruction"}
{"instruction": "Time Adverbials and Subordinate Clauses of Time", "completion": "In order to bring out clearly the context in which a compound form occurs, it is important to point out that it often requires the overt or covert presence of a time adverbial or a subordinate clause of time to situate it. For instance, in the Runyoro-Rutooro sentence: The question that one would ask would be: 'when'. To have the full meaning of the sentence, one might have to say: At that hour, I had already eaten. One could also use a subordinate clause, as follows (Runyoro-Rutooro): When you arrive, we shall have finished.", "task_type": "grammar_instruction"}
{"instruction": "Tense and Aspect in 'Complex' Forms", "completion": "We saw earlier that simple forms are those that contain one tense or aspect marker, for example: Tukabura We got lost Nitumanya We know (R/Rt) We also saw that a compound form contains an auxiliary ba ba to which is attached a tense and the main verb whose form comprises the aspect, for example: Tukaba tubuzire We had got lost Tuliba nitumanya We shall be knowing (R/Rt) Complex forms on the other hand tend to look like simple forms, in the sense that they comprise a simple verb, what one would call the main verb. However, as opposed to the simple form, the complex form is characterized by several tense/aspect markers which combine to bring out one meaning. The final product is sometimes difficult to characterize as a tense or an aspect as it most often also incorporates mode and sometimes negation. The following complex markers can be enumerated. As said earlier, the above forms portray different notions which include mode (-aa-ku...ire, -kaa----ire), aspect (ti---ki---ire, ni---ki---a---), (-a---aa----ire, - a−−−−ga a−−−−ga ) and tense ( −a−−aa−ga− −a−−aa−ga − ​ ). These forms, taken as morphemes, are what one could partly call discontinuous morphemes. Taken in isolation, the different forms could mean something else but brought together, they convey a different meaning. For instance, in -aa-ku---ire, -aa---- alone could express the immediate perfective, −ku −ku - the infinite ire the [perfective] ( Rn/Rt) Rn/Rt). But when they are brought together, they express the conditional (or hypothetical mode) in Runyoro-Rutooro. Let us have some examples to illustrate how the above complex forms work in real sentences: (i) -aa-ku------ire mwakugenzire (mu-a-ku-genz-ire) you should go (now) bakubatiire (ba-a-ku-ba-ti-ire) (Rn/Rt) they should beat you (now) (ii) ti--ka----ire tibakaizire (ti-ba-ka-iz-ire) they have not yet come (iii) --kaa------- ire tukaamusiimire [tu-kaa-mu-siim-ire] (Ry/Rk) we should thank him (now) (iv) ni--ki-(a)----- nibakyalinda [ni-ba-ki-a-lind-a] (Rn/Rt) they are still waiting nitukishoma [ni-tu-ki-shom-a] (Ry/Rk) we are still at School (v) ti--ka----ga timukazinaga [ti-mu-ka-zin-a-ga] you have never danced (vi) -a-----ga baaraaraga mu mazina [ba-a-raar-a-ga] they used to spend the night dancing (vii) -aa-----ire naakozire [n-aa-koz-ire] I have worked enough -a-----ire Obu namurozire yairuka When I saw him, he ran away (R/Rt) Ku naamureebire yairuka When I saw him, he ran away (R/Rk) We note that the Runyankore-Rukiga form -aa----ire could have the following meanings: (1) Enough - n-aa-ri-ire pron. vp subj. eat 'I have eaten enough' (2) Recent and far past in subordinate clauses (example given in vii - When I saw him, he ran away). (3) The present perfect Very often, where the Runyoro-Rutooro speakers use -ire, RunyankoreRukiga speakers use -aa--ire as in Runyoro-Rutooro, for example: tu−li tu−li-ire 'we have eaten' Runyankore-Rukiga (i) tu-aa-ri-ire 'we have eaten' or. (ii) tu-aa-ri-a 'we have eaten' Further study should be undertaken whether Runyankore-Rukiga speakers use -aa-ire in (i) and -aa- in (ii) interchangeably or whether there are some nuances of meaning. (viii) raa----ga Oraazaaraga nosaalirwa. You will always give birth in pain (Rn/Rt) o-raa-zaar-a-ga ni-o-saal-ir-w-a (ix) -raa--------e This form is common in Runyankore-Rukiga both in subordinate and principal clauses in relative, conditional and temporal clauses, among others. Let us look at these examples: a) Relative: Abaraashashure [a-ba-raa-shashur-e], nibo [ni-bo] baraarye [ba-raa-rie] (Ry/Rk) Those who pay will be the ones to eat. b) Conditional: Ku oraamureebe, [ku o-raa-mu-reeb-e] omusiime [o-mu-siim-e] If you see him, thank him. c) Temporal: Ku baraije [ku ba-raa-ij-e], nitubaakiira [ni-tu-ba-akiir-a]. When they come, we will welcome them. d) Noobu oraakore [na-obu o-raa-kor-e], toraaheze [ti-o-raa-hez-e] Even if you work, you won't finish.", "task_type": "grammar_instruction"}
{"instruction": "Compound Forms Derived from Complex Forms", "completion": "Since complex forms sometimes have an element of tense or aspect, they can also be found in compound forms whereby an aspect is situated in time or a tense puts an aspect at a given point in time. Let us recall, for instance, that: n-aa-ku-genz-ire means 'I should go' now. This means the hypothetical form is situated in the present. And that: ni-tu-ki-a-gend-a means 'We are still going' In here the concept of aspect is very dominant, that is: an action still going on. There is, however, also a notion of tense - now. That is why, some of the above complex forms can sometimes function as tense whereas some can function as aspect, when they combine in compound forms. Let us give below a summary of what has been said: Chart 9:", "task_type": "grammar_instruction"}
{"instruction": "The Narrative", "completion": "−a∼aa− −a∼aa− and the 'imperative' −e −e We have decided to discuss these two forms separately because they do not fall in any of the categories of forms discussed above. These are forms which do not occur on the normal simple indicative and affirmative sentence. They usually occur in special types of sentences as we shall see below:", "task_type": "grammar_instruction"}
{"instruction": "a) The Narrative", "completion": "−a−∼aa− −a−∼aa− Let us remember that −a−∼aa− −a−∼aa− has already been presented as a marker that has several functions/meanings. We saw that it can express an action that has just taken place and in the case of Runyankore/Rukiga especially, the perfective aspect (where it operates in free variation with -aa----ire) and the near past (where in RunyoroRutooro one would find -ire or -irege). Apart from the above −a −a - in Runyoro-Rutooro or −aa −aa - in Runyankore-Rukiga can also function as a conditional variant of −ka −ka-, the far past. Whereas −ka −ka - is used in past events that may occur in isolation, a−∼aa a−∼aa is used where there is a succession of past events. For example: Omukama akaswera The king got married. Ebisoro bikabura The animals got lost. Amasomero gakatandika ira (Ru/Rt) (Ru/Rt) The schools opened a long time ago. Omwana waitu akazaahira mu mahanga. Our child got lost abroad. But: Abagyenyi bakaija, twabashemererwa twabakunira. (Ry/Rk) The guests came, we welcomed them warmly and we entertained them. Ku omwana yaatureebire, yairuka. (Ry/Rk) When the child saw us, he ran away. Omufumu akatandika kugamba, yaagamba ebintu bingi, yaatuhana, yaatuha obwengye. The doctor started talking; he said a lot of things, he advised us and gave us direction. (Ry/Rk) The examples in Runyoro-Rutooro portray single events while those in Runyankore-Rukiga show a succession of events. As can be seen, the event that follows another is usually expressed by using the form −a −a - rather than −ka −ka - or −aa− −aa− ire in the case of subordinate clauses. This rule applies both in Runyoro-Rutooro and in Runyankole/Rukiga; that is, a single past event is expressed by −ka −ka - while events following each other are expressed by −a−∼aa −a−∼aa. Note, however, that the first event is usually expressed by −ka −ka - and the subsequent ones by −aa−∼a− −aa−∼a−, as shown in this example in Runyoro-Rutooro. Hakaimuka omusaija, yaswera omukazi, baazaara abaana bingi, abaana baatandika kukura, baitu aho enjara yagwa nyingi. 'There was once a man; he got married to a woman, they got children, the children started growing up; but then a great famine came'. In the above example, the first is expressed by using the form −ka −ka - while the subsequent ones are expressed by −a− −a−. On the other hand, in complex sentences, the first past event is expressed by - −aa−∼−− −aa−∼−− ire ∼−a−−− ∼−a−−− ire and the next one by −a−∼−aa− −a−∼−aa− or −ka− −ka−. For eample: Obu nasingire, mukansiima. (Rn/Rt) When I succeeded, you congratulated me. Obu naasingire, mwansiima. (Ry/Rk) When I succeeded you congratulated me. Ku twamuteire, yaarira. (Rn/Rt) When we beat him, he wept. Ku twamuteire, akarira. (Ry/Rk) When we beat him, he wept.", "task_type": "grammar_instruction"}
{"instruction": "b) The \"imperative\" -e.", "completion": "The term \"imperative\" is put in inverted commas because the form -e expresses more than the imperative. The true imperative in Runyakitara is the absence of any marker, including the absence of the prominal marker. For example: The only marker one can talk of is the −a −a that is usually found at the end of a verb (verb final). What we may call the indirect order, however, is expressed by −e −e which replaces −a −a. The form −e −e is also used as a request or a polite order. In this case, intonation also has a role to play, for example: Otuhe ebyolulya byaitu bya hati (o-tu-h-e) (Rn/Rt) Give us our daily bread! The form −e −e can also be used in negative forms whereas in the affirmative the verb final is usually −a −a, for example: The examples above indicate that it is difficult to categorize −e −e as a tense or an aspect. It may be considered in the category of mode whereby it may express indirect order, desire, request, prayer, et cetera. It is also used in negative forms.", "task_type": "grammar_instruction"}
{"instruction": "Summary of Temporal Adverbials or Time Indicators", "completion": "Most tenses in Runyakitara sentences need a time indicator for an event or an action to be contextualised. Such indicators or temporal adverbials fall in three categories, that is, those situated in the present, those in the past and those in the future. The table below will highlight the most common temporal adverbials as expressed in the four major dialects of Runyakitara.", "task_type": "grammar_instruction"}
{"instruction": "Simple Forms", "completion": "i) Pure tenses −ka− −ka− far past -irege recent past -raa- near future -li - far future -rya- far future example dialect tukazina Ry/Rk Ry/Rk and Rn/Rt Rn/Rt tuzinirege Rn/Rt Rn/Rt turaazina Rn/Rt Rn/Rt tulizina Rn/Rt Rn/Rt turyazina Ry/Rk Ry/Rk ii) Tenses and Aspects", "task_type": "grammar_instruction"}
{"instruction": "Adverbs", "completion": "Adverbs in Runyakitara are words that describe a verb, an adjective or a whole sentence. There are adverbs of time, place, frequency, manner, negation, affirmative adverbs, emphatic/enclitic adverbs and interrogative adverbs.", "task_type": "grammar_instruction"}
{"instruction": "Adverbs of Time", "completion": "These are adverbs that show the time of an action and answer the question `when?' Examples include:", "task_type": "grammar_instruction"}
{"instruction": "Adverbs of Frequency", "completion": "These are words which answer the question `how often?' (kaingahi/kangahi?). Examples are:", "task_type": "grammar_instruction"}
{"instruction": "Adverbs of Place", "completion": "These are words which answer the question 'where?' Examples:", "task_type": "grammar_instruction"}
{"instruction": "Adverbs of Manner", "completion": "These are words which show how an action has been done. They answer the question `How?' (-ta?). Examples are:", "task_type": "grammar_instruction"}
{"instruction": "Adverbs of Negation", "completion": "These are words which show negation. Examples:", "task_type": "grammar_instruction"}
{"instruction": "Affirmative Adverbs", "completion": "These are adverbs of agreement. They include:", "task_type": "grammar_instruction"}
{"instruction": "Emphatic Adverbs", "completion": "These emphasise the state of something. Examples:", "task_type": "grammar_instruction"}
{"instruction": "Interrogative Adverbs", "completion": "These are questions that inquire about the time, place, manner, frequency, etc. Examples include:", "task_type": "grammar_instruction"}
{"instruction": "Conclusion", "completion": "In this chapter, the major characteristics of the verb have been presented. Emphasis, however has been on tense and aspect in Runyakitara, an area which is quite complex and which requires more research. The next chapter will introduce us to syntax; how morphemes and words combine to make sentences.", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Guillaume, G. (1970). Temps et verbe: théorie des aspects, des modes, et des temps: suivi de L'architectonique du temps dans les langues classiques. H. Champion. Ndoleriire, O. K. (1980). Essai de recherche en linguistique contrastive sur les systmes verbaux Rutooro-Francais. (Unpublished PhD Dissertation. Paris: Sorbonne Nouvelle University.) Neveu, F. (2004). Dictionnaire des sciences de langage. Paris: Armand Colin. Nurse, D. (2008). Aspect and tense in Bantu languages. In D. Nurse, & G. Philippson (Eds.). (2008). The Bantu languages. London: Oxford University Press. Rubongoya, L. J. (1999). A modern Runyoro-Rutooro grammar. Cologne: Rudiger Koppe Verlag.", "task_type": "grammar_instruction"}
{"instruction": "Footnotes", "completion": "2 The aspect of verbal extensions or verbal derivatives will be handled in another study (c.f. Rubongoyo, 1999, p. 187-205). ↩", "task_type": "grammar_instruction"}
{"instruction": "What is Syntax?", "completion": "A simple definition of syntax, as Fromkin and his co-authors (2003) explain, could be summed up as the rules that govern words to form phrases and sentences. A sentence will be described in the subsequent paragraphs but we can take the phrase to be something as big or bigger than a word but normally smaller than a sentence. A phrase is usually centred on a key word category, like a noun, a verb, an adverb or an adjective. Thus, we have noun phrases whose key words are a noun, verb phrases whose key word is a verb or adjectival phrases whose key word is an adjective. In English, for instance the good boy is a noun phrase, very dirty is and adjectival phrase, plays rugby is a verb phrase and to the forest is a prepositional phrase. In that regard, Brown and Miller (2002) citing Lyons, talk of the sentence as having a certain sort of unity, being grammatically complete, capable of standing on its own, independent of context and having a degree of semantic independence.", "task_type": "grammar_instruction"}
{"instruction": "Sentence in General", "completion": "It is not easy to find a satisfactory definition for the term 'Sentence'. Lyons (1968) defines sentence as \"A grammatical unit between the constituent parts of which distributional limitations and dependencies can be established, but which can be put into no distribution class\". On the other hand, traditional grammar emphasises the semantic aspect of the sentence. The sentence is supposed to be a group of words or a chain of words with a complete meaning. In written language it is said that, apart from complete meaning, a sentence starts with a capital letter and ends with a full stop. This type of definition has met with a lot of opposition from different linguists and grammarians. For instance, it is not clear where a 'complete meaning' starts and where it ends. If in English for instance, a sentence like: 'The father loves his children' is said to have a complete meaning, one may ask whether a sequence like: 'The father loves his children; he is right', or 'And the father who loves his children', or even, 'The father's love for his children', have complete meaning or not. In different contexts, all the above could be said to be sentences. In some cases, a sentence can be made of only one word, such as: 'Fantastic!' Or of a semi-paragraph, like in: 'The father who loves his children for the sake of parental duty and the one who loves them from the sentimental point of view are all parents with something for and against their approach in either case; in effect, each one has something that could be of great importance to the child both from the psychological and from the social point of view, the age of the child notwithstanding.' Because of this kind of disparity in what may be regarded as a sentence, some linguists have preferred describing a sentence in terms of its different attributes which include: Possession of a certain coherence between the words that constitute it. Possession of a certain internal autonomy, such that it can in most cases stand on its own. Possession of certain types of intonation patterns, either rising and falling, or falling, or falling and rising, or rising, etc. Possession of a certain type of pause both at its beginning and at its end. Possession of a certain internal structure. Possession of a certain meaning. It is the sum total of all the above which would normally determine what a sentence is. Some grammarians have summarised the above by saying that a sentence should be characterised by a certain structure and should be able to mean something at least for the native speaker. A correct internal structure should make the sentence grammatical and acceptable meaning should make it semantic. A sentence has got different degrees of grammaticality just as it has varying degrees of being semantic. This depends on the degree of language competence on the part of the speaker and on the social milieu where the language is spoken. For instance, a sentence like 'I ain't got nothing' could be said to be grammatical in some social environments but not in others. In the same manner, a sequence like, 'I beheld the weeping trees that hid behind the friendly rocks', could be quite semantic for some enlightened poet. It is the level of grammaticality and that of semanticism which together determine whether a sentence is acceptable in a language or not, that is: a sentence must have both an acceptable structure and an acceptable meaning.", "task_type": "grammar_instruction"}
{"instruction": "Sentence in Runyakitara", "completion": "If determining what a sentence is, at least in European languages, may not be very easy, it seems to be even harder for Bantu languages such as Runyakitara. Bantu languages are normally classified as agglutinative languages or at least that they tend towards agglutination. This means that these languages have a tendency in sentence formation of having a central element, usually a root, to which several affixes (prefixes, infixes and suffixes) are attached as bound morphemes. The result is often a full sentence made up of what appears in normal circumstances to be one word. This process is mostly attested in cases of pronominalisation. Compare, for instance, the following two sentences in Runyoro-Rutooro: a−ba−anaba−ngeba−li−ire a−ba−anaba−ngeba−li−ire iv cl RT cl pr cl RT pf the children may have eaten. e-bi-tooke o-mu sahaani za-itu iv pr RT iv iv cl RT cl pr the banana in the plates our My children have eaten the bananas in our plates. This fairly long sentence can be pronominalized as follows: ba-bi - ri - ri - ire - mu They have eaten them there. cl cl RT Ext pf loc subj. obj. they them eat in One can note that although the process of pronominalisation has also occurred in the English translation, the latter has five words while the former has one (that is, babiriiriremu). Apart from the above special characteristic in determining the Runyakitara (or Bantu) sentences, the above points risen for the sentence in general can also be applied to the Runyakitara sentence. For instance, a sentence in Runyakitara can also be made up of a simple word - morpheme such as: Ego (yes), just as it can be made up of a full paragraph.", "task_type": "grammar_instruction"}
{"instruction": "The Basic Components of a Runyakitara Sentence", "completion": "Just as in many other languages, in Runyakitara, the sentence is normally made up of at least a noun and a verb. For example: Omwana akazaana omupiira. The child played football. child played football The child played football. Note that in the above sentence the two indispensable elements are, Omwana akazaana (The child played). Although the noun omupiira is also important if we want to have all the basic information, its deletion is not as essential as if we deleted any of the other two words. Compare: [1] Omwana akazaana. [1] The child played. [2] Omwana omupiira. [2] The child football. [3] Akazaana omupiira. [3] He played football. The first sequence in [1] is quite acceptable although we are not told what the child played. The second sequence in [2] looks unacceptable. The third sequence is quite acceptable especially as the noun \"Omwana\" (child) reappears in the verb as pronoun as is usually the case in Bantu languages. Otherwise, if this pronominalisation did not take place, the sequence no. [3] would also be very wanting because of the lack of the noun subject. As things stand in Runyakitara, sequences [1] and [3] are quite acceptable while [2] is not. Generally speaking, the basic complete sentence would have the following components in Runyakitara: a subject and a predicate, or what could also be called a noun phrase and a verb phrase, as in the following sentence: omukazi akateera omwana. woman beat child The woman beat the child. In this sentence there are two basic components: Omukazi (Woman) the subject of a sentence and; akateera omwana (she beat the child); which may be called the predicate or the verb phrase. The verb phrase here is made up of two major elements, the verb and an object which is a noun (omwana - child). On a tree diagram such a sentence could be summarily represented as follows: In transformational grammar, such a sentence is arrived at after applying different transformational rules. As was said earlier, the above sentence can undergo some pronominalisation processes such that the whole sentence appears in one word usually called a verbal in Bantu linguistics: a-ka-mu-teer-a S/he beat him. she past obj. beat vf She beat him. Such a sentence can also be represented as follows on a tree diagram:", "task_type": "grammar_instruction"}
{"instruction": "Akamuteera", "completion": "This sentence is also arrived at after different transformational rules, for instance the \"flip - flop\" rule which transfers the pronoun object mu mu from the final position to the position immediately before the verb. The examples given above have illustrated the basic components in a sentence, which may not always be the same. The following Runyoro-Rutooro sentences all comprise basic elements: [1] Omwana akaija. [2] Omwana akabyama. [3] Omwana akateera embuzi. [4] Omwana akajima abakazi. [5] Omwana akaruga omu musiri. The child came. The child slept. The child beat the goat. The child insulted the women. The child came from the garden. [6] Omwana akazaanira omu musiri. [7] Omwana yali murungi. [8] Omwana yali mudoma. [9] Omwana yali mu musiri. [10] Omwana yali ha nju. [11] Omwana akata omwigo mu nju. [12] Omwana akarabya ente mu muhanda. [13] Omwana akaha omwojo oburo. [14] Omwana akagurra nyina orugoye. The child played in the garden. The child was good. The child was stupid. The child was in the garden. The child was at the house. The child put the walking stick in the house. The child made the cows go through the path. The child gave millet to the boy. The child bought a cloth for his mother. What is being shown in all the above sentences is that each one of them contains just the basic components. Each one of them cannot be reduced any further without affecting the grammaticality or the basic meaning of the sentence. For instance, in [1] and [2] nothing can be removed. The verbs kwija (to come) and kubyama (to sleep) are usually called intransitive verbs and do not therefore need an object. They are, so to say, self-sufficient. In [3] and [4] the verbs kuteera (to beat) and kujuma (to insult) are transitive and need therefore to be accompanied by an object. If one said: Omwana akateera or omwana akajima (The child beat or he child insulted) one feels that there is something missing. On the other hand, in sentence [5] and [6] no component can be deleted either. The verbs kuruga (to come from) and kuzaanira (to play in) need an object, often known as an indirect object, because such an object is introduced by a preposition. Such verbs are called indirect transitive verbs. This is because a verb like kuruga (to come from) requires an object preceded by a preposition indicating place, in this case (o)mu., likewise, the verb kuzaanira (to play in) is a derived verb and the derivational affix -ir- requires that the object be preceded by a preposition indicating place, that is, (o) mu mu (in). Sentence [7] and [8] contain what is known as copula verbs, in this case the verb kuba'to be' under the li form. This type of verb is necessarily followed by another component to complete it, that can be called a complement. In [7] and [8] this component is an adjective but it can also be a prepositional phrase as in [9] and [10]. In sentences 11 and 12, the verbs in akata \"he put, he placed and akarabya (he made something go through somewhere), prepositional phrases are needed, i.e. mu nju (in the house) and mu muhanda (through the path). In sentences 13 and 14 the verbs in akaha (he gave) and akagurra (he bought for) require both a direct and an indirect object, sometimes called primary and secondary objects respectively. In summary, it can be said that, in a simplified manner the basic components which we can also call constituents in a Runyakitara sentence are as follows: [1]", "task_type": "grammar_instruction"}
{"instruction": "NP+V", "completion": "[2]", "task_type": "grammar_instruction"}
{"instruction": "NP+V+NP [3]", "completion": "NP+V+Adj NP+V+Adj. [4]", "task_type": "grammar_instruction"}
{"instruction": "The modalities of a sentence or sentence modifiers", "completion": "All sentences fall into several major categories sometimes called modalities. Some of these modalities are mutually exclusive and they are called the primary modalities while others are not mutually exclusive and can either appear with the primary modalities or can cumulate with themselves. The primary modalities of a sentence are: Assertive (or declarative) Interrogative Imperative The secondary modalities are: negative/affirmative passive/active emphatic (including exclamation) The following examples illustrate the above ( Rn/Rt Rn/Rt ): [1] Omukazi naatema emiti. [1] The woman is cutting trees. [2] Omukazi naatema emiti? [2] Is the woman cutting trees? [3] Omukazi ateme emiti! [3] Let the woman cut trees! The above three sentences show that a sentence cannot at the same time be assertive [1], interrogative [2] and imperative [3]. There is therefore mutual exclusiveness between the three modalities. Compare the above with the sentences below ( Rn/Rt Rn/Rt ): [1] Omukazi tarukutema omuti. [1] The woman is not cutting the tree. [2] Omukazi tarukutema omuti? [2] Isn't the woman cutting the tree? [3] Omuti nigutemwa omukazi. [3] The tree is being cut by the woman. [4] Omuti nigutemwa omukazi? [4] Is the tree being cut by the woman? [5] Omuti ogu otagutema! [5] Don't cut that tree! [6] Tarukugutema omukazi omuti. [6] The woman is not cutting the tree. Sentence [1] above shows a combination of assertive and negative modalities. In [2] there are both interrogative and negative modalities. In [3] we have both assertion and passive. In [4] there is passive and interrogation. In [5] we have an imperative sentence which is also negative. In [6] there is assertion, negation and emphasis. Other combinations are also possible as long as the three primary modalities do not combine, for example: Gutatemwa omuti ogu! Let it not be cut, that tree! The above sentence can be said to have the imperative as its primary modality, with passive, negative and emphasis as the secondary modalities.", "task_type": "grammar_instruction"}
{"instruction": "Types of Sentences", "completion": "In Runyakitara the major types of sentences can be said to be the following: [a] Complete and incomplete sentences. [b] Simple and complex sentences.", "task_type": "grammar_instruction"}
{"instruction": "[a] Complete and incomplete sentences", "completion": "A sentence is said to be complete when it provides all the basic information needed and fulfils the basic structure. Compare the following sentences in Runyankore-Rukiga: [1] Omwishiki yaagyenda. [2] Omushaija naahiiga omu kibira. [3] Embwa ekaboigorera omu kibuga. [4] Mugyenzi wangye aryagura motoka omuri Kampala. [5] Yaateeka ebyokurya omu nyungu. The girl has left. The man is hunting in the forest. The dog barked in the town. My friend will buy a car in Kampala. She has cooked food in the pot. All the above sentences are complete sentences because they appear to provide all the basic information required. Their structure is also acceptable in Runyakitara language. Sentences [1] and [3] can be said to be basic sentences because they contain only the necessary information as described earlier. Sentences [2], [4] and [5] are complete sentences but they are not basic. For instance, in [2] it is not necessary to know that the man is hunting in the forest (omu kibira). In the same manner, in [5] the information omu nyungu (in the pot) is not essential. Thus, complete sentences may be basic or non-basic. On the other hand, the sentences below in Runyoro-Rutooro cannot be said to be complete. [1] Kwigama enjura mu rufunjo. [2] Ebya ncwera nyaatire kunu. [3] Omukama ayatucungwire. [4] Amalya mabi. [5] Enganikyo otasemerire kufeerwa. Looking for shelter in a swamp. (Literally) Things of 'Give me a piece of millet which I can eat in my corner without sauce' - i.e.: Someone who has no courage to assert himself. The Lord who saved us. Poor eating. The stories that you should not miss. All the above sequences can be considered as sentences in different contexts. For instance, No. [1] is a saying, relating to someone who looks for help where help cannot be got. No. [2] is another saying as explained above. No. [3] can be considered as a sentence in a context like: Katuramye Mukama waitu! Omukama ayaatucungwire. Let us adore our Lord! The Lord that saved us. But even in this form the sentence is not complete. In No. [5] we see a sequence which is not a complete sentence.", "task_type": "grammar_instruction"}
{"instruction": "What is a Complete Sentence?", "completion": "Such a sentence should have a structure as described earlier in basic components of a sentence. It is the sentence of the type: NP+VNP+V+PPNP+V+Adj. ​", "task_type": "grammar_instruction"}
{"instruction": "NP+V+PP", "completion": "NP+V+Adj. ​ In any sentence, the presence of a noun subject and a verb or its equivalent is usually essential. For instance, in No. [5] above (that is, Enganikyo otasemeriire kufeerwa, The stories that you should not miss), we do have a sentence with a verb kufeerwa (to miss). It can be a sentence in a context like this one: Enganikyo zaawe zisome. Enganikyo otasemerire kufeerwa. (Read your stories! The stories that you should not miss). In the latter sentence, the verb kufeerwa belongs to a relative clause that is not independent. The verb kufeerwa is therefore not the core of a complete sentence. To have a complete sentence, one would need to have a structure like: Noosoma enganikyo zaawe ezi otasemerire kufeerwa. You are reading your stories that you should not miss. In the above sentence the verb kusoma (to read) in noosoma (you are reading) acts as the core verb of the sentence where noosoma enganikyo zaawe (you are reading your stories) is the principal clause while ezi otasemiriire kufeerwa is the subordinate clause (see section on Complex Sentences). Note that a sentence can be incomplete and yet contain more than the basic components. Compare the following in Runyankore-Rukiga: [1] Eminyeeto yaabura. The youth are lost. [2] Eminyeeto yaakora emirimo mirungi. The youth have done good work. [3] Omushaija orikora emirimo omuri Mbarara. The man who will do the jobs in Mbarara. [1] and [2] above are complete sentences that also consist only of basic components, that is, NP + V. However, sentence No. [3] is an incomplete sentence without any principle clause, and yet it contains more than the basic components. In the first place, a complex sentence would be a structure like: Omushaija orikora emirimo omuri Mbarara akunda abaana. The man who will do the jobs in Mbarara, loves children. But then, even the incomplete sentence: Omushaija orikora emirimo omuri Mbarara is not a basic sentence because it has the structure NP", "task_type": "grammar_instruction"}
{"instruction": "+V+NP+PP", "completion": "+V+NP+PP (omuri Mbarara) which is not an essential component of that incomplete sentence. In other words, the verb kukora (to do) in orikora emirimo does not need the PP omuri Mbarara - in Mbarara.", "task_type": "grammar_instruction"}
{"instruction": "Simple and Complex Sentences", "completion": "A simple sentence is centred around a single core, usually a verb, while a complex sentence is centered around more than one core (Fromkin et al., 2003). A simple sentence is made up of one clause while a complex sentence, which Brown and Miller (2002, p. 146) explain as \"those sentences that can be analysed as consisting of a number of simple sentences\" is made of two or more clauses. Let us study the sentences below in Runyoro-Rutooro. Examples: (1) Banywani bange boojo. (2) Petero ali mu Kanisa. (3) Mwijukuru wa nyinazaara akairukira mu bibira bya Buganda. (4) Obwisiki bwa nseeri hali bwikara nibunyetereza. (5) Omwana arukuhurra tabura. (6) Omukazi narra kandi n'omwana narra. (7) Nkugambiire ogende omwa Kaija. (8) Nitusaba omuntu onu agaruke. (9) Kakuba twamurozire tiyaakugenzire. (10) Noobu araija taina eki araakora. (11) Omusuma akairuka nkooku akaba atakairukaga. My friends are boys. Peter is in the Church. The grandchild of his (her) mother-in-law fled into the forests of Buganda. The small girls on the other hill continue calling me. A child who obeys is always noticeable. The woman is crying and the child is crying. I told you to go to Kaija. We are asking for this person to come back. If we had seen him, he would not have left. Even if he comes, he won't be able to do anything (he will have nothing to do). The thief ran like he had never run before. Sentence No. (1) above is a simple sentence. The verb here is represented by ∅ ∅ although it is understood to be the copula verb (to be) under the form ni. Moreover, this ni ni is found in the Runyankore-Rukiga equivalent where the above sentence would be written as: Banywani bangye n'aboojo. My friends are boys. In Kiswahili, we have: Ndugu zangu ni wavulana. My friends are boys. However, in Luganda, the Runyoro-Rutooro structure would re-appear: Emikwano gyange balenzi. My friends are boys. Sentence No. [1] is therefore a simple sentence of the", "task_type": "grammar_instruction"}
{"instruction": "VP+V+NP", "completion": "VP+V+NP structure. Sentence No. [2] is also a simple sentence. Its core verb is again the copula kuba under the form li li. Its structure is of the type", "task_type": "grammar_instruction"}
{"instruction": "N+V+PP.", "completion": "Sentence No. [3] is another simple sentence. This is despite the fact that it is the longest out of the ten sentences given. However, it has one core verb. Its structure is in fact of the type", "task_type": "grammar_instruction"}
{"instruction": "NP+V+PP", "completion": "NP+V+PP. Under a simplified tree diagram representation, it would appear as follows: Mwijukuru wa nyinazaara akairukira mu bibira bya Buganda. The grand-son of his mother-in-law fled to the forests of Buganda. What we have in the above sentence therefore is an expanded noun phrase and an even more expanded verb phrase but the sentence remains a simple sentence. It is the same thing in sentence No.[4] where the noun phrase is expanded, consisting of a noun (obwisiki - small girls) and a noun expansion (bwa nseeri hali - on the other hill); the verb phrase is made up of two verbs - one is kwikara - to remain, to continue - which serves as an auxiliary verb, to the main verb - kwetereza (to call incessantly) i.e. bwikara nibunyetereza - (they continue calling me) - or (they all the time call out for me). Sentence [5] is the first complex sentence where two clauses with two core verbs are clearly noticeable. The first clause, known as the subordinate clause, is Omwana arukuhurra (the child who obeys) - it can be seen that this clause, as a sentence, needs to be completed. It is the other clause, tabura (literally: he is never lost / he is always noticeable) - which gives to the sentence its full meaning. The second clause is called the principal clause and tends to have more autonomy than the subordinate clause. In the above sentence 'The child who obeys' is less autonomous than 'he is always noticeable.' Sentence No. [6] is another complex sentence. It is made up of two clauses more or less of equal value. These clauses are linked by a process of compounding or conjoining. The clause Omukazi narra 'the woman is weeping', has as many chances of standing on its own as the clause omwana narra 'the child is weeping'. The joining word is kandi 'and' which normally belongs neither to the first nor to the second clause. Sentence No. [7] is also a complex sentence. The first, clause is Nkugambiire 'I have told you', the second is ogende mwa Kaija 'you go to Kaija's' or 'I have told you to go to Kaija's.' Both clauses have got core verbs, in the first one kugamba 'to tell' and in the second kugenda 'to go'. It can be said that the clause nkugambiire has less autonomy than ogende mwa kaija - but this will be discussed more in detail in the subsequent sections of this chapter. In sentence No.[8] there are two clauses: nitusaba 'we are asking' which is completed by the second clause - omuntu onu agaruke 'let this person come back' - in other words: 'We are asking for this person to come back' - If we use the literal translation: 'We are asking, let this person come back' - it can be seen that the first clause seems to have less autonomy than the second. Sentence No. [9] is also made up of two clauses: kakuba twamurozire 'if we had seen him' and tiyaakugenzire 'he could not have left' - In this sentence, kakuba twamurozire clearly has less autonomy than tiyaakugenzire. Sentence No. [10] seems to be a particularly interesting one. It is made up of three clauses. The first one is Noobu araija 'even if he comes' - The second is taina 'he doesn't have' and the third is eki araakora 'anything that he can do' - that is: Even if he comes, he won't be able to do anything. This kind of sentence would be made up of a subordinate clause - noobu araija and a principal clause - taina eki araakora - And in this principal clause, another subordinate clause is embedded - eki araakora. Sentence No. [11] is also a complex sentence made up of two clauses: Omusuma akairuka (the thief ran) - is the principal clause - While - nkooku akaba atakairukaga (as he had never run) - is the subordinate clause. The first clause Omusuma akairuka seems to have more autonomy than nkooku akaba atakairukaga.", "task_type": "grammar_instruction"}
{"instruction": "Sentences and Clauses", "completion": "In traditional grammar, a sentence is made up of a clause. A sentence may be made up of a clause or more than one clause (Kroegger, 2004). Each clause is made up of the basic components of a sentence as exposed earlier. We usually say that a clause has a core verb, apart from a noun subject - at least in most cases. For instance, in: Omuti nigugwa mu kibira. The tree is falling in the forest. There is Omuti (the tree) - the noun phrase subject - nigugwa (it is falling) the verb phrase containing the core verb and mu kibira (in the forest) - a prepositional phrase which can also be called an adjunct to the sentence. The above sentence has one core verb and therefore is a single clause making up one simple sentence. On the other hand, a sentence like: Omuti nigugwa mbere guroleriire. The tree is falling where it is facing. There are two clauses making up one sentence. The principal clause is: Omuti nigugwa (The tree is falling). While the subordinate clause is - mbere guroleriire (where it is facing). It can therefore, be said that every sentence is made up of at least one clause. It can, however, be made of two, three, or even more clauses. Some modern linguists do not make a distinction between sentence and clause. To them, every clause is a sentence, except that some sentences are embedded into others. For instance, in a sentence in Runyoro-Rutooro like: Omwana ou orozirege nyenkya The child whom you saw this morning arugire nambere tutaaha came from where we have been. The following sentences can be identified: [1] Omwana arugire the child has come/came [2] ou orozirege nyenkya whom you saw this morning [3] nambere tutaaha from where we have been It would be said that two sentences [2] and [3] are embedded in sentence No. [1]. What is important to note, however, is that whether these sequences are called clauses or sentences, what is important to note is that they do not all have the same order of importance. They exist in a certain hierarchical order, some being more necessary than others. In normal circumstances, the principal clause or the sentences in which other sentences are embedded, has more capacity of functioning alone than the subordinate clause or the embedded sentence. For instance, in Runyankore-Rukiga: Kuri noomuteera nooreeba If you beat him you will see The subordinate - kuri noomuteera has less chances of standing on its own feet than nooreeba which would mean literally 'you are seeing' - the latter can function as a complete sentence. In the same manner, in a sentence in Runyankore-Rukiga like: Omuti ogwagwa noogwangye The tree that has just fallen is mine The principal clause - noogwangye can be isolated and can stand on its own. On the other hand, Omuti ogwagwa 'the tree that has fallen' needs something to complete it. This does not mean that every principal clause has the capacity to function autonomously. There are those for instance which are embedded in the main verb of the principal clause or which are a compulsory component of that verb. In such cases, they function as a complement of the main verb and since the main verb cannot function satisfactorily without this clause one cannot say that the principal clause where the main verb occurs is autonomous; for example: Noogira oti araagaruka? Do you think he will come? In the above sentence in Runyoro-Rutooro - noogira - is the principal sentence and cannot be complete without the subordinate sentence - oti araagaruka. The verb kugira (to think) in the principal clause is a transitive verb which needs an object. In this case it is the subordinate clause which functions as the object, in other words the subordinate clause acts as the NP of a VP.", "task_type": "grammar_instruction"}
{"instruction": "Verbal and Non-Verbal Sentences", "completion": "Some linguists consider the verb to be the core or centre of a sentence, at least most of the time. It is usually a verb which is fully conjugated and the essential part of the VP of a sentence. The two sentences below illustrate the point: Omushaija naakora ebirungi. Omushaija naakunda kukora. The man is doing good things. The man likes to work. The verb kukora (to work) in the first sentence is considered as being the head of the VP of the sentence. Some linguists would say that it is the core of the sentence. However, in the second sentence kukora (to work) is a secondary part of the VP whose head is kukunda (to like) and plays here the role of the object of the verb. In the second sentence it is the verb kukunda (to like) and not kukora (to work) as in the first sentence, which would be considered as the core of the sentence. The two sentences above are called verbal sentences, the first having kukora and the second kukunda as the main verb (core verb). There are sentences, however, which do not have such core verbs. They may be called non-verbal sentences, for example: [1] Akati karungi [2] Ihali ringi [3] Ekiro kibi [4] Empisi y'owaanyu [5] Ekigambo kirungi [6] Buculeezi bwa ntaama [7] Obusingye bwa Mukama [8] Obusuma bwa Kampala [9] Petero mutabani wa Kiiza? [10] Abaana b'omusaija ogu! [1] A good stick [2] Too much jealousy [3] A bad day [4] A hyena from your village [5] A good word [6] The sheep's quietness [7] The peace of the Lord [8] Kampala theft [9] Peter the son of Kiiza? [10] The children of that man! The sentences above can be considered as incomplete sentences. Their full meaning is obtained from the context. The first six Runyoro-Rutooro sentences are proverbs. Sometimes one does not need to say the whole proverb. Uttering part of the proverb may give it more impact, or may arouse the attention of the hearer even more. Intonation plays an important role here. It is the intonation that indicates clearly that the sentence is not completed but that the full meaning is expected to be understood. Sometimes, the hearer does complete the second part of the proverb, and the sentence is complete. The six proverbs can be completed as follows: [1] Akati karungi, otema noota ha rugo rwawe. [2] Ihali ringi lihemesa ekituuro. [3] Ekiro kibi kiita embwa kitaho omuntu. [4] Empisi y'owaanyu ekulya neekukumakuma. [5] Ekigambo kirungi kikaraaza empisi ha rugo. [6] Buculeezi bwa ntaama tibugitanga kujuga. A good stick is always for your fence. Too much jealousy makes you laugh at a grave. A bad day witnesses the death of a dog and a person. A hyena from your village eats you while covering you. A good word made the hyena spend the whole night at the fence. The silence of the sheep does not prevent it from bleating. The last four sentences are drawn from different contexts. No. [7] (RunyankoreRukiga) could be uttered at an encounter between two \"saved\" people or Pentecostals, i.e. as a form of greeting. The full sentence would be: Obusingye bwa Mukama bube naiwe! The peace of the Lord be with you! Sentence No. [8] (Runyoro-Rutooro) is an exclamatory sentence. Obusuma bwa Kampala! Theft in Kampala! Could mean: Obusuma bwa Kampala buhinguraine! There is too much theft in Kampala! Sentence No. [9] (Rn/Rt ) is a question, that needed clarification on what had been said earlier. The previous sentence could have been: Genda oramukye Petero! Go and greet Peter! The full question would have been: Ndamukye Petero mutabani wa Kiiza? Do I greet Peter the son of Kiiza? In sentence No. [10] (Rn/Rt) we have again an exclamatory type of sentence. Abaana b'omushaija ogu! Children of that man! Could mean: Abaana b'omusaija ogu bakasarra! Children of that man are terrible! Note that just as in the first six sentences, intonation plays a major role in the last four sentences. What could often have been said in words is expressed by a certain type of intonation.", "task_type": "grammar_instruction"}
{"instruction": "Thematic and Predicative Sentences", "completion": "Incomplete sentences (often non-verbal) are often categorised according to whether they represent a theme or a predicate. As explained by Fromkin et al. (2003), a theme is that which we talk about. On the other hand, a predicate is what we say about the theme. In a Runyoro-Rutooro sentence like: Ekitooke kigwire. The banana has fallen. The theme is the 'banana' and the predicate is that 'it has fallen.' In a Runyoro-Rutooro sentence like: Abasigazi abarungi nitubeetaaga (The young men good we need them.) We need the good young men. The theme is: 'the good young men' The predicate is: 'we need them' Many of the non-verbal and many of the incomplete sentences either express a theme or a predicate, as in the following Runyankore-Rukiga sentences: [1] Obusingye bwa mukama. [1] The peace of the Lord. [2] Abaana b'omushaija ogwo. [2] The children of that man. [3] Okukunda bazigu baitu. [3] To love our enemies. [4] Batabani ba Mwesigwa? [4] The sons of Mwesigwa? Sentence No. [1] could be said to be thematic. We are talking about peace. The predicate is what is not overtly expressed, namely that the peace is to be bestowed upon someone. Sentence No. [2] is also thematic. We are talking about the children of a certain man. What is said about them is not overtly expressed. It could be that the children of the man are naughty, nasty or horrible or that they have broken into a shop. All that would be the predicate of the sentence. Sentence No. [3] could be said to be a predicative sentence according to the context. There could have been a previous interrogative sentence of the type. Omukama atwegyesa ki? What does the Lord teach us? And the answer to such a question would be: Okukunda abazigu baitu. To love our enemies. The theme is therefore the Lord, and the predicate that he teaches us to love our enemies. The fourth sentence could be either a predicative or a thematic sentence. If the full sentence would be like: Abaana ba Mwesigwa nibo baija? Is it Mwesigwa's children who have come? Then it is thematic. On the other hand, in a sentence like: Waateera abaana ba Mwesigwa? You have beaten Mwesigwa's children? Then it is predicative.", "task_type": "grammar_instruction"}
{"instruction": "Compounding and Embedding: Complex and Compound Sentences", "completion": "Complex sentences are usually made up of two types of clauses. There are clauses which are joined together in a sentence in such a way that none of them seems to be more important than the other. Furthermore, each one of them can most of the time stand on its own feet as an independent sentence. In that case we talk of conjoining or compounding. Such clauses constitute what is usually known as compound sentences. On the other hand, some sentences are made up of clauses which do not have equal importance. Some clauses seem to be more important: They seem to have more capacity to stand on their own. In that case we talk of embedded sentences or subordinate clauses for those which seem to be less important than others and principal clauses for those which appear to be more important. Let us look at the following Runyoro-Rutooro sentences: (1) Abaana barwaire kandi nyinabo azaire. The children are sick and their mother has given birth. (2) Nyowe nimbagonza baitu inywe timurikungonza. (3) Araija rundi taije? (4) Omusaija akahika ha saaha ikumi, yaturamukya, kandi yatusiima. I like you but you don't like me Will he come or will he not come? The man arrived at 4:00 p.m., greeted us and thanked us. (5) Bakasanga enju ekingire, baayegarukirayo. (6) Olindeka nkooku wansangire. (7) Akahunirra muno obu baamugambiire eki. (8) Noobu arairuka oraamusanga. (9) Katunihire tuti byona biraahikirra. (10) Naayesunga kandi kunu taine bazaire be. They found the house closed and went back. You will leave me as you found me. He was very surprised when he was told that. Even if he runs you will find him. Let us hope all will go well. He is naughty whereas he does not have parents. In the above examples, the first five sentences are said to be compound sentences. The clauses in each one of them are linked together by conjoining. It is usually said that the linking word belongs to none of the linked clauses. It simply helps to link one clause to another. For instance, in sentence [1] we have two clauses: Abaana barwaire The children are sick k a n d i nyinabo azaire their mother has given birth. In this sentence kandi belongs neither to the first nor to the second clause. It can also be said that each one of the two clauses can stand on its own and function independently from the other. Thus, the clause: abaana barwaire (the children are sick) does not need nyinabo azaire (their mother has given birth) to have a satisfactory meaning. Sentence No. [4] has three clauses. The first is linked to the second by a process of juxtaposition, i.e. one element joined to another without any overt mark. Thus, Omusaija akahika ha saaha ikumi - is joined to - yaturamukya - by a simple comma. In spoken language, this comma is replaced by a brief pause -. The third clause is linked to the second one by an overt mark; i.e., the conjunction kandi \"and\" - This latter case is the usual process of what we call coordination. There are therefore two processes in compounding: Juxtaposition, when no overt mark is used to link two elements of equal importance. Coordination, when an overt mark is used to link elements of equal importance. We may note that sentence No. [5] is made up of two clauses linked together by a process of juxtaposition only. Another important aspect regarding conjoining in Runyakitara is that the clauses that are conjoined do not always strictly have equal importance. For clauses which indicate a sequence of events, in the past, usually the first clause has the -ka- tense marker while the subsequent ones usually have the −a −a - marker, as in sentence [4] above. One may also note that the first clause with the −ka −ka - marker tends to have more autonomy than the subsequent clauses with the −a −a - marker. Thus in sentence [4] while the first clause; omusaija akahika ha saaha ikumi \"the man arrived at 4:00p.m 4:00p.m.\" can stand alone, it is not quite the same thing with the second clause: yaturamukya \"he greeted us\" probably because the -a- marker in the second clause indicates that another action has already taken place, and that the present action is a subsequent one. When one says: yaturamukya\" the literal translation would be 'and he greeted us.' One can say that in Runyakitara, juxtaposition, which often introduces a different marker for the past, tends also to introduce a certain degree of subordination, in the sense that the subsequent action seems to be dependent on the previous action. This usually happens when the actions are more than two. When, on the other hand the actions are only two, the -ka- past tense marker is usually used in both cases. In that case, the dependency aspect tends to disappear - for example: Akatusiima kandi naitwe tukamusiima. He thanked us and we also thanked him. Note, however, that the usage of −a −a - in the second event is still acceptable. Akatusima kandi naitwe twamusiima. He thanked us and we thanked him also. From sentence No. [6] to sentence No. [10] each one of the sentences is usually called a complex sentence made up of more than one clause. The clauses are linked together by a process of subordination or embedding, by which one clause usually has more importance and is normally capable of having more autonomy than the other clause. In sentence No. [6] for instance, the principal clause is olindeka \"you will leave me\" - Which is capable of being autonomous. The subordinate clause is: Nkooku wansangire \"as you found me.' The subordinating marker - nkooku, \"as\" is supposed to be part of the clause, and the clause clearly appears less autonomous than the principal clause. It can be represented as follows: olindeka you will leave me nkooku wansangire as you found me In sentence No. [7] the principal clause: Akahunirra muno - is capable of having more autonomy than the subordinate: Obu baamugambiire eki. \"When they told him that\" In sentence No. [8] Noobu arairuka \"Even if he runs\" appears clearly subordinated to araamusanga \"you will find him\". The same remarks apply to sentences No. [9] and No. [10]. What is important to note, however, is that principal clauses, despite their capacity to function autonomously, still need the subordinate clauses to express the full information of a given sentence. Furthermore, even in compound sentences, conjoined or coordinated clauses, (including those joined by juxtaposition) do not enjoy full autonomy from each other. They often have the capacity to function autonomously, but in the sentences where they occur, they need each other to express the full meaning of a sentence.", "task_type": "grammar_instruction"}
{"instruction": "The Simple Sentence", "completion": "As we saw earlier, a simple sentence is one which is made up of a single clause. We saw earlier the basic structure of a simple sentence. We shall here examine the func- tions or functional relations that can be assumed by the different elements or components of a simple sentence in Runyakitara. In the first place we have to distinguish between the normal sentence and what is known as the verbal in Bantu linguistics as in the following Runyoro-Rutooro examples: (1) Amata gali omu kikopo. (2) Garumu. (3) Enjangu ekataahira mu kihuru. (4) Ekataahiramu. (5) Omukazi akatwekera iba ebbaruha Kampala. (6) Akagimutwekerayo. (7) Enkende etembere ha muti. (8) Etembereho. The milk is in the cup. It is there. The cat entered into the hole. It entered there. The woman sent a letter to her husband in Kampala. She sent it to him there. The monkey has climbed on a tree. It has climbed there. The above are typical examples of simple sentences. The process of agglutination brought about by pronominalisation is very clear in sentences (2), (4), (6) and (8). One notices also the striking difference in English and in Runyakitara. Sentence (6) for instance is a one-word sentence in Runyakitara but has six words in English. The sentences above have the NP + VP; where VP consists of Aux + V + PP. Sentences (5) and (6) are slightly different because their structure is NP + VP + PP, although the PP consists of another PP, by that we mean that: We put the prepositions owa and mu mu (to) and (in) as deep structures which do not appear in our sentence in the surface structure. What the sentence could have been in (5) is as follows: Omukazi akatwek(er)a owa iba ebbaruha mu Kampala. The preposition owa (to) is replaced by the verbal derivative er (in brackets) and the preposition mu mu (in) before Kampala is more or less redundant in Runyoro-Rutooro, unless one wants to emphasise the fact that the husband was in Kampala.", "task_type": "grammar_instruction"}
{"instruction": "The Functions or Functional Relations in a Simple Sentence", "completion": "The major functions in a Runyakitara sentence are those of Subject, Verb, Object, Complement and Agent. These are terms of classical traditional grammar but which appear convenient for our purposes.", "task_type": "grammar_instruction"}
{"instruction": "Subject and Predicate", "completion": "Some traditional grammarians divide a sentence into two major functions; the subject and the predicate. For instance, in: Omwana maazanira omu musiri. The child is playing in the garden. Omwana is the subject; maazanira mu musiri is the predicate. Let us examine the Runyankore-Rukiga sentences below: In: Omwana akunda abazaive be munonga. The child loves his parents a lot. Omwana is subject; akunda abazaive be munonga is the predicate. In: Omwana ari omu musiri. The child is in the garden. Omwana is the subject; ari omu musiri is the predicate. In: Omwana naatuteganisa buri kaire. The child is disturbing us all the time. Omwana is the subject; naatuteganisa buri kaire is predicate. From this point of view, the term predicate seems to correspond to VP or VP + PP in transformational grammar. The subject remains what is traditionally known as the doer of 'the action' or as", "task_type": "grammar_instruction"}
{"instruction": "NP", "completion": "1 ​ , in Runyakitara that means the NP that comes before the core verb.", "task_type": "grammar_instruction"}
{"instruction": "The Object", "completion": "The object is usually the element that comes after the verb and which is intimately linked to the verb in such a way that without it the verb lacks something essential. Compare these four sentences ( Ry/Rk Ry/Rk ): (1) Omushaija agwejegyeire. The man is asleep. (2) Omushaija naakunda abaana. The man loves children. (3) Omushaija naakunda abaana munonga. The man loves children a lot. (4) Omushaija agwejegyereire omu kitanda. The man is asleep in bed. In sentence (1), there is no object because the verb does not need one. In sentence (2), the verb kukunda (to love) needs an object hence the presence of abaana (children). In sentence (3), the verb kukunda (to love) still needs the object, abaana (children). Then something extra is added munonga (a lot). This last element is not necessary for the full expression of the verb. That is why munonga (a lot) can be deleted without radically modifying the meaning of the sentence or rendering the sentence non-grammatical. For instance, sentence (2) without munonga is quite acceptable. On the other hand, if in sentence (3) naakunda was removed to leave: Omushaija abaana munonga. One would feel that something fundamental is lacking. In sentence (4) omu kitanda (in bed), is not considered as essential either, because it is absent in sentence (1) and yet that sentence is quite correct. As we saw earlier, an object can be direct, if it comes directly after the verb or indirect, if it is separated from the verb by a preposition or its equivalent. For instance, in: Omushaija wangye naarya oburo. My man is eating millet. Oburo (millet) is direct object. But in: Omushaija wangye naaruga omu kibira. My man is coming from the forest. Kibira is indirect object because it is introduced by the preposition omu which separates it from the verb. Note the difference between a sentence like: Omushaija wangye naaruga omu kibira. My man is coming from the forest. and: Omushaija wangye agwejegyeire omu kibira. My man is asleep in the forest. In the first case, omu kibira will be considered as the object of the verb kuruga 'to come from' because of being closely linked to it. On the other hand, in the second sentence, omu kibira is not considered as an object of the verb kugwejegyera, but rather as an adverbial complement with very loose links with the verb. Some linguists make a distinction between a verb complement, i.e. an element closely linked to the verb or an object of the verb, and a sentence complement, i.e. an element which is only loosely linked to the verb and can be considered as belonging to the sentence as a whole rather than to the verb. In the two sentences above the relationship between omu kibira 'in the forest' and the verb can be shown as follows on a tree diagram. Omushaija wangye naaruga omu kibira. My man is coming from the forest. The second sentence could be illustrated as follows: In the first example, the PP is a complement of the verb or a constituent of the verb while in the second example, PP is a complement or constituent of the sentence.", "task_type": "grammar_instruction"}
{"instruction": "The Complement", "completion": "Traditionally, the complement is defined as that which completes something else, particularly the subject. For example: Omwana wangye ni murungi. My child is good. murungi - is considered as the complement of the subject omwana wangye. Abashaija bari ha kashozi. The men are on a (small) hill. In the above sentence the PP (prep + kashozi) is considered a complement of the subject abashaija (the men). The term complement, however, can also be used to mean anything that comes to complete the verb, the sentence or any other part of the sentence. In this case, we can talk of a noun complement as in: Omushaija ni murungi. The man is nice. or a verb complement as: Omushaija naaza kushoma. The man is going to pray. or a sentence complement as in: Omushaija naashomera omu kereziya. The man is praying in church.", "task_type": "grammar_instruction"}
{"instruction": "The Verb", "completion": "The verb itself, though a part of speech, is considered as a function by some grammarians particularly when it acts as the core or node of the sentence. Thus, in the Runyankore-Rukiga sentence: Omwana naakunda kuzaana. The child likes playing. The verb kukunda (to like) will be considered as having the function of verb while the verb kuzaana \"to play\" will have the function of object or complement of the verb. In the same manner, in the sentence: Tukamureeba naazaana. We saw him playing. The verb kureeba (to see) functions as the core of the sentence with the function of verb, while the verb kuzaana (to play) will function as the complement of the object pronoun mu mu (him).", "task_type": "grammar_instruction"}
{"instruction": "The Agent", "completion": "In traditional grammar, the function of agent is reserved for NPs in passive sentences that would otherwise have the function of subject. For example: Omukazi naateera omwana The woman is beating the child Subject Verb Object. Omwana naateerwa omukazi The child is being beaten by the woman Subject Verb Agent.", "task_type": "grammar_instruction"}
{"instruction": "Types of Clauses", "completion": "We have seen earlier that traditional grammar makes a distinction between different types of subordinate clauses basing on both formal but particularly semantic criteria. We shall now make a rapid analysis of some of these clauses. Those we shall examine are: i) The complement clauses; and ii) The relatives.", "task_type": "grammar_instruction"}
{"instruction": "The Complement Clauses", "completion": "These are the types of clauses where usually the principal clause needs the subordinate clause to be adequately completed. Without the subordinate, the principal clause often looks very incomplete as in the following examples: Ninteekereza (nti) ali hanu. I think he is here. Ndozire nti nookora kurungi. Katunihire (tuti) muraija. Ninkigumya (nti) muntu murungi. Noogira (oti) araagaruka? Naateekateeka kwija. Akatubeiha ngu tarikwija. Ninyesiga noija kukora gye omurimo gwawe. Ningira tarikugaruka. Nimpamya ngu naija kusingura. I see you are doing well. Let us hope you will come. I am convinced he is a good person. Do you think he will come back? He is planing to come. He deceived us that he was not coming. I hope you will do your work well. I think he is not coming back. I am sure he will win. In the above examples, the first five sentences are in Runyoro -Rutooro while the last five are in Runyankore-Rukiga. The first sentence is typical of the type of sentence where the principal clause ninteekereza 'I think' remains very insufficient without the subordinate clause to complete it. The subordinate ali hanu 'he is here' is necessary to complete the sentence. The subordinating conjunction nti or subordinator 'that' can often be understood. Sentence (2) is an example where the principle clause ndozire 'I have seen' could somewhat stand on its own in a specific context. In that case ndozire, could mean that 'I have witnessed all that has taken place and have seen enough'. Otherwise, in normal circumstances, the principal clause ndozire, needs a subordinate to complete it. It can be said that the subordinate clause nti nookora kurungi, 'that you are doing well' can also stand on its own if the conjunction nti is deleted as is often the case. However, the argument is that in the subordinate clause the conjunction is always an integral part of that clause whether overtly expressed or not. As such, a clause like nti nookora kurungi, cannot stand on its own. In sentence (4) ninkigumya, 'I am sure' or literally 'I affirm it' one may say that the clause may stand on its own. However, this is basically because in the clause ninkigumya 'I affirm it' the object pronoun ki introduces an element of redundance since the \"thing\" being affirmed is what is repeated in the subordinate clause. If the sentence were: 'I am sure he is a good person' then the autonomy of the principal clause would disappear. Moreover, the above sentence, where the object pronoun is not represented, is also acceptable in Runyoro-Rutooro, and in that case, ningumya... is an incomplete sentence. In sentence (6) the principal clause is naateekateeka 'he is planning' which may have autonomy in some contexts but usually needs something to complete it. The subordinate clause kwija - 'to come' - is also an infinitive clause. The latter looks incomplete in every way. Sentence (7) has a principal clause - akatubeiha, 'he lied to us' which could be considered autonomous if the verb kubeiha, 'to lie' is used in absolute terms - i.e: not needing any explanation as to what the lying was about. Otherwise, the subordinate ngu tarikwija 'that he was not coming' is necessary. Sentence (8), (9) and (10) all have principal clauses which cannot be self-sufficient. In (8) ninyesiga, 'I am sure' or 'I am confident' needs something to complete it, especially in the Runyankore - Rukiga version. It is the same with (9) ningira 'I think' and with (10) nimpamya 'I am convinced'.", "task_type": "grammar_instruction"}
{"instruction": "The function of complement clauses", "completion": "Complement subordinates usually play the role of direct objects or of noun phrase objects. In normal circumstances they can be replaced by an NP object or its equivalent. The main verb in the principal clause is the one that needs to be completed by the subordinate clause which therefore plays the role of NP object. The subordinate clause is therefore part of the VP as illustrated by the tree diagram for sentence no. (2) Complement subordinates therefore serve to complete the sentence by supplementing what is provided in the verb phrase. As the above illustration indicates, these clauses can normally be replaced by a noun or noun phrase.", "task_type": "grammar_instruction"}
{"instruction": "Note on subordinators", "completion": "This term is used here to refer to the conjunctions or their equivalents which usually introduce the complement subordinates. In Runyakitara, they are not very many, the most frequent being: ngu ngu \"that\", and - ti ti \"that\" to which is prefixed different noun class subject prefixes, that is: One could argue that the real conjunction in Runyakitara is ngu ngu, since a conjunction is usually an invariable word, and ti ti cannot be said to be invariable. However, because of its usage, one can also argue that - ti ti plays the role of a conjunction although it is not strictly speaking a conjunction (it could be considered a kind of pronoun).", "task_type": "grammar_instruction"}
{"instruction": "The Relatives", "completion": "Relative clauses are characterized by the fact that they are usually noun expansions and often play the role of an adjective when the latter functions as an expansion of the noun. Compare the following sentences in Runyoro-Rutooro. [1] Omwana murungi ali hanu. [1] The good child is here. [2] Omwana omurungi ali hanu. [2] The child who is good is here. In the first example we have a simple sentence with the adjective murungi acting as an expansion of the noun omwana. On the other hand, in the second sentence we have a complex sentence made up of the following clauses: Omwana .... ali hanu (The child .... is here) — is the principal clause; and 'Who is good' — is the subordinate relative clause. Note that in Runyoro-Rutooro the clause omurungi 'who is good' does not need a verb which is overtly expressed. The deep structure of this sentence (clause) could be: ou ali murungi owaali murungi As a matter of fact, the structure: owaali murungi (who is good) could be accepted in some contexts. In the three sentences below, one could even say that all of them are correct. [1] Omwana omurungi azooka kara. [2] Omwana anyakuli murungi azooka kara. [3] Omwana owaali murungi azooka kara. A good child is identified early enough. Sentences (2) and (3) seem to lay emphasis on the 'goodness' of the child as opposed to those who are not good. Otherwise the personal opinion of the writer is that (1) and 92) could be used interchangeably while (3) seems slightly more far-fetched or stylistic. Other examples include: Omushaija ori aha ni munywani wangye. Ogu mushaija ou orikureeba ni mukuru. munonga. Ebitookye eby'omuhendo mukye, noobigura aha. Enjura erukugwa omu October ni nyingi munonga. Omuti ogwamuteera ni mureingwa munonga. Emiti ei orikutema n'eya Petero. Abaana abu murikujuma nibaza kubateera. Omukama ou baitsire asigire abaana baingi munonga. Oburwaire obu murikuhurira bwaza kumara abantu. Ebitabo ebi mwashoma bikahandiikwa omushaija ogu. The man who is here is my friend. The man whom you are seeing is very old. Cheap bananas are bought here. Bananas that cost a low price are bought here. The rain that falls in October is plenty. The tree that has hit him is very tall. The trees that you are cutting belong to Peter. The children whom you are insulting will beat you. The King whom they have killed left a lot of children. The sickness which you hear about is going to finish people. The books that you have read were written by this man. The above sentences are in Runyankore-Rukiga. There is a convention in both Runyoro-Rutooro and Runyankore-Rukiga orthography, that when the relative pronoun introducing the relative clause plays the role of subject, then it is joined to the verbal that is part of the relative clause. On the other hand, when this relative pronoun plays the role of object, then it is separated from the subsequent verbal. For instance, in sentence [1] the relative ori aha 'who is here' is made up of ou ari aha but ou ou is joined to ari to make ori, because the relative pronoun is the subject of the relative clause (the man who is here). In Runyoro-Rutooro it would have been: Omusaja owaali hanu — here again the pronoun is ou and the verbal is ali. Conventionally the two are joined to make: owaali - \"who is\". In sentence [2], on the other hand, the pronoun ou 'whom' is separated from orikureeba 'you are seeing', because here ou has an object function. It is the man who is being seen, and not the one who is seeing. Thus conventionally, we do not write owoorikureeba but ou orikureeba 'whom you are seeing'. Sentence [3] is different from the other examples. The literal translation for Ebitookye eby'omuhendo mukye would be 'The bananas of low price' however, the fact of adding the initial vowel e e - on by'omuhendo mukye 'of low price' makes the phrase become a relative clause. Compare: Ebitookye by'omuhendo mukye. The bananas of low price (value). Ebitookye eby'omuhendo mukye. The bananas which are of low price. In the above case, the rule of combining the relative pronoun with the verbal does not apply since the only overt manifestation of a relative pronoun is the presence of the initial vowel e e - before by'omuhendo mukye 'of low price'. In sentence (4) the relative is combined with the verbal - instead of saying enjura ei erikugwa 'the rain which is falling', we say Enjura erikugwa. In Runyoro-Rutooro, we would have said: Enjura eyeerukugwa omu October (The rain that falls in October). Because 'rain' is subject. It is the same with sentence [5] where ogwamuteera 'which has hit him' is a verbal proceeded by the subject relative pronoun ogu 'which' replacing omuti 'a tree'. Sentence [6] to [10] all have object relative pronouns which are separated from the verbals, i.e: ei ei in [6], abu in [7], ou in [8], obu in [9] and ebi in [10]. It would be interesting to transform the subject relative pronoun in [5] into an object to give a final illustration on how object and subject appear in orthography: [5] Omuti ogwamuteera ni murangwa munonga. The tree that has hit him is very tall. [5a] Omuti ogu orikutema ni muraingwa munonga. The tree that you are cutting is very tall.", "task_type": "grammar_instruction"}
{"instruction": "Conclusion", "completion": "In this chapter we have seen what a sentence is and of what it is made. We have talked of simple and complex sentences and of clauses within sentences. Syntactic analysis in Bantu languages is quite demanding particularly because the demarcation between morphology and syntax in these languages remains quite evasive. This is therefore an area where a lot remains to be done.", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Brown, K. & Miller, J. (2002). Syntax: A Inguistic introduction to sentence structure. London & New York: Routledge. Fromkin, V., Rodman, R. & Hyamas, N. (2003). An introduction to language (7th Edn.). Boston: Thomson Wadsworth. Kroeger, P. (2004). Analyzing syntax: A lexical-functional approach. Cambridge: Cambridge University Press. Lyons, J. (1968). Introduction to theoretical linguistics. Cambridge: Cambridge University Press.", "task_type": "grammar_instruction"}
{"instruction": "What is Semantics?", "completion": "O'Grady (1996, p. 268) defines sematics as \"the study of meaning in human language\". To understand it better, it is important if it can be defined in three ways First, as the scientific study of linguistic meaning (linguistic meaning is the meaning denoted by words, sentences, and expressions). Second, as the science of meaning (that is, the way in which meaning is formed). Third, as the quantity of meaning that is packaged in an expression. This is the ordinary interpretation of the word semantics. Sub-fields of semantics include: Lexical semantics (lexicology: the nature of the words and expressions of a language); conceptual semantics (meanings and concepts); logical semantics (propositions); and discourse meaning. Others are: pragmatics (the study of contextual meaning); computational semantics; onomastics (the science of naming); grammar and meaning (grammatical and semantic interface); compositional semantics (sentential meaning) and diachronic and synchronic perspective of meaning.", "task_type": "grammar_instruction"}
{"instruction": "The meanings of the word 'meaning'", "completion": "There are many meanings of the word 'meaning' but not all of them denote linguistic meaning. According to Ogden and Richards (1985, p. 186), other meanings of the word meaning are: (i) Explanation: Can you tell me what you mean by your action? In this utterance, 'meaning' stands for explanation. (ii) Purpose or special quality: Life has lost its meaning. In this utterance, 'meaning' represents purpose or quality. (iii) True nature of something: We seem to have forgotten the true meaning of Christmas. In this utterance, 'meaning' denotes the nature of something. (iv) Experience and understanding: Do you know what missing an exam means? In this utterance, 'meaning' denotes an experience and knowledge of something. (v) Intention: What do you mean by doing that to me? In this utterance, 'meaning' denotes intention. (vi) Importance: Health means everything. In this utterance, 'meaning' denotes importance. (vii) Indication: This signpost means that there is a zebra-crossing ahead. In this utterance, 'meaning' has the sense of 'indicate'. (viii) Suggestion: There is no any [meaning] of hatred in this letter. In this utterance, 'meaning' denotes suggestion. These are not linguistic meanings but rather meanings to do with the essence of something, implication of something, inherent order of something, the philosophy (that is, reason) of something. The meanings above can therefore be categorised under broader areas of meaning as shown in the table below.", "task_type": "grammar_instruction"}
{"instruction": "Broader categories of meaning", "completion": "All the above are not linguistic meanings but other kinds of meaning. Linguistic meaning refers to the thing or idea that is denoted by a word, sentence, or expression. Using the examples above, we can derive linguistic meanings for each of them as shown below.", "task_type": "grammar_instruction"}
{"instruction": "Linguistic meanings", "completion": "Sentence Can you tell me what you mean by your action? Life has lost its meaning. We seem to have forgotten the true meaning of Christmas. Do you know what missing an exam means? What do you mean by doing that to me? Health means everything.", "task_type": "grammar_instruction"}
{"instruction": "Linguistic meaning", "completion": "I am surprised by what you have done. Life is meaningless (to me). People no long observe Christmas as they used to do. I am going to suffer because I missed an exam. You have caused me problems because of what you have done. You need to maintain your health. Sentence This signpost means that there is a zebra-crossing ahead. There is no any meaning of hatred in this letter. Linguistic meaning Take care as you drive ahead. The letter does not impute hatred. These examples show that there is a difference between linguistic meanings and other kinds of meaning in the world. The aim of semantics as a language discipline is to investigate and explain the elements involved in the formation of linguistic meaning, and the ways in which they form the meaning. The elements are words, sentences, expressions, among others. There are other disciplines (Philosophy, Fine Art) that study other kinds of meaning, as shown above. They study meanings such as philosophical and artistic meanings respectively.", "task_type": "grammar_instruction"}
{"instruction": "Scope of Treatment of Linguistic Meaning in this Chapter", "completion": "Most studies investigate linguistic meaning at the level of words, sentences, propositions, context of utterances and discourse. The main thrust of this chapter is to show that the meanings represented by these structures, and the nature of the structures themselves are a result of what pertains in the real world and how it is expressed in a given language. For instance, if a situation occurs where a human entity uses his/her hand to pick an object such as a book from a shelf, assuming the entity is a student and the action has just happened, the situation can be expressed in Runyakitara (Ry-Rk), as: omwegi yaiha ekitabo aha materekyero (The student has removed a book from the shelf). Although the mental encoding of the action 'pick' differs between English as 'get' and Runyakitara as 'remove' respectively, the situation (that is, the event that is obtaining) is the same. It is the expression that speaks about it that differs. Depending on the language, the difference may be in terms of mental encoding which impacts on the lexical decoding (e.g., 'get' versus 'remove' as in the example above), overt marking of definiteness (e.g., 'the' as in the English sentence), etc. The correspondence of what is in language and what is in the world helps to explain the interface between situations in the real world and their encoding in language. The situations in the real world are universal, e.g. 'a human entity picks a book from the shelf' can happen anywhere, but they are encoded (or expressed differently) between languages in terms of communication. Therefore, this chapter explains the link between that which is in the language (in this case Runyakitara) and that which is in the world. It will be called linguistic isomorphism of language and phenomena.", "task_type": "grammar_instruction"}
{"instruction": "Prior Work on Linguistic Isomorphism of Language and Phenomena in Runyakitara", "completion": "The work in this chapter is not necessarily the first one to talk about language and meaning, particularly on linguistic isomorphism. Prior work on Runyakitara exists which indirectly displays the fact of this aspect. Taylor (1985) identifies several subcategories of Runyankore-Rukiga lexicon, whereby it is representative of the phenomena (entities) in the Runyankore-Rukiga institutional and material environment. Muranga (1990) discusses the meaning and philosophy of Rukiga personal names, reflecting what is in the real world (that is, places). Both Rubongoya (2013) and Mubangizi (1963) tackle examples of parts of speech in Runyoro-Rutooro and Runyankore-Rukiga respectively in a bid to show how Runyakitara words function. The former would also show the semantic properties of words, nouns in particular as the basis of how they are grouped in noun classes. These efforts show how the works aim at portraying the way in which the mind of a Runyakitara speaker perceives the concept that is denoted by a word, and therefore how the word refers to the entity that exists in the real word as a 'concrete' object in the realm of that language. Below are examples of part of the content of the works above.", "task_type": "grammar_instruction"}
{"instruction": "Taylor (1985): Structured semantic fields (Taylor, 1985)", "completion": "(a) Kinship terminology: ishenkuruza (his/her great-grandfather), nyinenkuruza (his/her great-grandmother), ishenkuru (his/her grandfather), nyinenkuru (his/her grandmother), ishe (his/her father), nyina (his/her mother), mukaishe (his/her step-mother), ishento (his/her uncle), nyinento (his/her aunt), ishenkazi (his/her father's sister), (sic.) nyinashengye [Rukiga] (his/her father's sister). (b) Colour terms: Taylor (1985) deals mainly with the aspect of the naming system of the colour terms in Runyankore, the morphological formation of words for colour, examples of the colour terms and basic colour terms. It is noted that there are prefixes which denote femininity and masculinity in the colour naming system, and that the prefixes have correspondence with those for personal names. Thus, ka ka is prefix for colour terms referring to heifers (cattle), while ru ru - is a prefix for colour terms referring to bulls. A mention of names such as kagaaju (brown female cow) and rugaaju (brown male cow) would therefore justify this observation. Personal names in Runyankore-Rukiga are not necessarily referring to colour but to sex. Such names are common in the traditional society of Banyankore and Bakiga, for example Kambugiro and Rutashaazya, where the former is a name for a woman and the latter for a man. The stems for basic colour terms in Runyankore-Rukiga are given in Taylor (1985) as -era (white), -tukura (red), -iragura (black). The terms are normally adjectival in structure, whereby the prefixes that are attached to them derive from the appropriate noun class marker. Taking an example of the noun class for the word ente (cow), ekirabyo (flower) which fall in noun class 9/10 9/10 (en-/en-) and 7/8 7/8 (eki-/ebi-) respectively, the following would be the description of 'a white cow', 'a black cow' and 'a red flower': ente erikwera (a white cow), ente erikwiragura (a black cow), ekirabyo ekirikutukura (a red flower), omuntu orikwiragura (a darkskinned person). (c) Body parts: The following words among others are listed in Taylor (1985) as part of the inventory of words referring to body parts: rujuga (Adam's apple), okwahwa (armpit), omugongo (back), bladder (oruhago), omwitsyo (breath), finger (orukumu), ekigyere (foot), empiita (sweat). They represent objects/entities in the real world. However, omwitsyo (breath) and empiita (sweat) refer to entities that do not make up the framework of the body. For this reason, they would not be among the terms for body parts. Their appropriate category needs to be identified. Body respiration and body waste materials would be the immediate groupings to think about. (d) Cattle markings, botanical and personal names: Behind the names of cattle given in Taylor (1985) is the argument that the naming is based on the unique features of a cow (also emphasised in Ingfield, 2003), most of which are the markings on the skin. This is verifiable from the following names and descriptions as outlined in the work: kyasha [a cow with a] small patch on forehead mamba [a cow with a] grey and white patch(es) mbarago [a cow with a] clear brown patches mbombo [a cow with] stripped patches gaaju [a cow which is] light brown mayenje [a cow which has] black or white spots all over the body (e) Basic vocabulary: The basic Runyankore-Rukiga vocabulary listed in Taylor (1985) ranges from adjectives to verbs and nouns. It is a list which consists of about two hundred words. Examples of the words include -ona/-ena (all). This is a pronoun stem to which a noun prefix is attached. Others are: kandi; na (and), enyamaishwa (animal), aha (at), omugongo (back), enyima (behind) and -tiina (fear), sic. okutiina, v. (fear). The infinitive form as in the foregoing example is the natural form for citation of verbs. In attempting to give the basic vocabulary of a language, one is aiming at showing the main stream vocabulary of that language.", "task_type": "grammar_instruction"}
{"instruction": "Rubongoya (1999)", "completion": "The work presents a section of the noun class system and the supposed semantic properties associated with nouns in each class. Noun classes are identified as shown below: (a) Nouns of class 1: Examples: omuntu (person), omwana (child), omunyaihanga (foreigner), omulimambogo (gardener, cultivation of vegetables). The prefix omu- is taken as having a relative meaning equivalent to the meaning of the agentive suffix '-er' in 'gardener'. The question is whether the relative meaning originates from the preprefix (initial vowel), the noun prefix or both. If the form was mulimambogo, without the initial vowel, the relative meaning is inconceivable. The noun prefix -mu- which remains denotes 'omuntu' (person). Its counterpart −ba −ba - as in abantu denotes 'people'. (b) Nouns of class 2: Examples: abantu (people) plural form of omuntu (person), abaisiki plural form of omwisiki (girl), abaana (children) plural form of omwana (child), omwegi (learner) plural form of abeegi (learners). Plural form is an aspect of grammatical categories. Plural is under the grammatical category of number. Singular and plural are both aspects of grammar which impact on meaning. (c) Nouns of class 1a: From what is presented in Rubongoya (1999), this class caters for nouns that do not have the prefix, e.g. names of people as proper nouns. Its counterpart noun class 1 caters for common nouns. (d) Nouns of class 2a: Sub-section (b) above shows that common nouns referring to people have both the prefix and the noun class prefix. Nouns of class 1a are in singular. When they are pluralised, they form class 2a. Examples given in Rubongoya (1999) include baamukaaka (my grandmothers) the plural of mukaaka (grandmother), Baarubuga (queen sisters) the plural of Rubuga (queen). (e) Other noun classes: Other noun classes identifiable in Runyoro-Rutooro as presented in Rubongoya (1999) via noun groups as nouns of classes 3 and 4 , nouns of class 5 , nouns of class 6 , nouns of class 7 and 8 , and nouns of class 9 and 10. Others are nouns of classes 9a and 10a, nouns of class 11, nouns of classes 12, 13 and 14 , and nouns of class 15 . For each class of nouns, Rubongoya (1999) takes note of the semantic properties associated with it. The idea of meaning of the initial vowel above as having a relative meaning falls in this framework of analysis. In light of the question as to whether this meaning represents what is in the world, there seems not to be a direct link between the meaning and the entity it represents. The meaning can be perceived (in mind) even when the object it refers to does not directly exist in the real world. Although this does not apply to all the words and their meaning, it is akin to the mentalist view of how words make meaning. The mentalist view of meaning holds that words denote the mental picture of an entity rather than the entity itself. Therefore, the word book denotes bound pieces of paper for reading or writing. The mental picture denoted by a word is a concept that is aroused in mind by the word. Hence, words denote concepts, and not 'things', directly in their physical form. This conception of meaning is criticised for denying a direct link between a word and the 'thing' it refers to. The aforementioned conceptual representationof meaning is illustrated in the following semantic triangle devised by Ogden and Richards (1985). Figure 5.1. Semantic triangle According to the triangle, a word is symbol for the concept stored in mind (thought). The concept is in relation to referent (that is, thing or object that exists (somewhere) in the (real) world). Therefore, according to this conception of meaning, there is no direct link between a word and its referent. As noted above, this conception of meaning is criticised for denying a direct link between a word and the 'thing'. This criticism is based on the fact that the concept underlying the 'thing' cannot be easily seen as the thing itself. In line with semantic properties, examples of Runyoro-Rutooro nouns and their semantic properties are outlined in Rubongoya (1999) thus: (a) Class 3 nouns are nouns for living things. However, an exception is observed that not all nouns for living things are included in this class (e.g., nouns for class 1 and 2 ). (b) Class 5 nouns some of which are deverbal; e.g., igamba (derived from okugamba 'speak', 'say', 'denote'). i) various abstract notions; ibara (name), igamba (talk about someone's actions or behaviour) ii) time or occasion when something is done; igesa (harvest, reaping time), izaara (anyone of the times when a woman gives birth) iii) verbal idea; igenda (travel, n.), ihiisa (brew, temporal noun) iv) augmentative or pejorative; isaija (manliness), isigazi (boyhood), eryana (childhood) v) magnitude; eriiru [servitude] (c) Class 7 and 8 nouns denote animate objects, inanimate objects, abstracts, emotional values. (d) Nouns of class 9 and 10 include foreign words, names of colours, names of grasshoppers (insects), names of domestic animals, among others. These are taken to be semantic properties of these nouns in Rubongoya (1999), but they are mere types of such words that appear in these noun classes. On the whole, there are many ways in which the word forms under each of the noun classes represent objects that exist in the world. However, the categorisation", "task_type": "grammar_instruction"}
{"instruction": "Semantic Fields", "completion": "This sub-section focuses on ways of categorisation of words. The different ways are presented, compared and evaluated. Then, it is shown how they represent semantic isomorphism of language in terms of their frameworks. Together, they are viewed under a broader theory of semantic fields. A semantic field is a set of words (or lexemes) related in meaning. For example, a set of the words referring to different colours is a semantic field. This field is referred to as 'words for colour', or as 'colour terms'. Therefore, a semantic field for colour terms would include words such as red, green, black, purple, white, orange, blue, among others. Figure 5.2 below shows a semantic field of colour terms. Figure 5.2. A semantic field of colour terms The words in a semantic field share a common semantic property, i.e. subject matter. For instance, the semantic field for colour terms consists of all words referring to colour. Museveni et al. (2012) make an assumption that words exist as names of things belonging to different domains (that is, semantic fields). The main domains identified in this work which in some respects tends to follow the model of grouping of words in Roget (1987) are indicated below: [1] Words for things of the heavens, earth and cosmology [2] Words for plants [3] Words for animals [4] Words to do with human kind [5] Words to do with human language [6] Words to do with social behaviour in closely related communities [7] Words for agriculture and preparation of foods and beverages [8] Words for livestock farming, milk and meat [9] Words for work and the world of skills [10] Words to do with dressing, ornaments and perfumes [11] Words for travel on land, water and in the air. Each of the broad domains of words has sub-domains. For instance, the domain for words of plants has these sub-domains with corresponding words. Examples in Museveni et al. (2012) include the following (translation and comments are mine, where the source is not indicated): Words for plants amacanda (sunflowers) amababi (leaves) amashaari (tree branches), eishaari (tree branch) eibwa (thorn) amahwa (thorns) Words for grasses, creepers and weeds ekiraare (weeds) encenzilenkyenzi (goose grass) omutanga (inedible pumpkin-like plant) omucuamba (star-grass) Words for mushrooms, mosses and weeds ebituzi (large edible mushrooms), ekituzi (large edible mushroom) entyabirilensyabiri [dialectal difference] (type of large mushrooms) engongi (algae) okuhumba (to catch moulds) okwiha obutuzi (to pick a smaller type of mushrooms) omugina (area where the mushrooms have grown) By using word domains, Museveni et al. (2012) would like to base on the theory of semantic fields to put Runyankore-Rukiga words into (natural) lexical groups based on the natural order of things. The work somewhat deviates from the treatment in Roget's Thesaurus where words are grouped following a philosophical dimension to show semantic fields. Landau (1989) portrays that Roget (1779-1869) divided up vocabulary into six main areas, namely, abstract relation, space, matter, intellect, volition (will) and affections. These do not reflect the philosophical but rather the natural dimension of things. Roget (1989) based on them to compile what is commonly known as Roget's Thesaurus. To get the words under each of the domains in the thesaurus, he looked at the concepts/things and named them. The names of the concepts formed the vocabulary; English vocabulary in this case. For instance, for the concept of 'affections' in Roget (1987), the following classification is found: Affection: general terms, personal, sympathetic, moral, religious Moral: obligation, sentiments, conditions, practice, institutions Practice: temperance, intemperance, sensualism, asceticism, etc. Following both the natural order of things approach and the philosophical dimension approach, it is assumed that it is possible to divide up the vocabulary of a language into semantic fields, much as the two approaches do not yield the same results. Both approaches can also create cross-cutting terms; that is, terms which belong to more than one domain. For instance, in English, love (n.) can belong to 'affection' and 'moral' sub-domains. In Runyankore-Rukiga, ekiraare (weeds) and omucwamba (star-grass) can belong to the plant domain and to the grass domain at the same time. Crystal (2003, p. 104) observes that another inconsistency on the part of semantic fields is that, [There is] ... a great deal of variation as we move from one part of the language to another. For instance, whereas it is easy to make a perfect semantic field for words to do with 'body parts' or 'names of fruits', it is not quite the same for words to do with 'noise' or 'ornaments' (things used for decoration). According to Crystal (2003), some words for \"noise\" or \"ornaments\" will not seem to be exactly belonging to the same concept. Examples are music and watch respectively. Cross-cutting terms and fitness of a term in a semantic field create a challenge of getting a consistent approach for establishing semantic fields, and therefore, the need to continue looking for more consistent (precise) divisions of concepts. The question is: under what semantic approach can words be perfectly divided? This is one end that some linguists could have come to in search for perfect divisions of words. The situation-role theory enunciated in Kiingi (2009) moves towards this perfection. In the theory, divisions of all things are enunciated, as in Table 5.3 below. Table 5.3. Division of all things", "task_type": "grammar_instruction"}
{"instruction": "Situations, their Encoding and Expression in Language", "completion": "Events happen independent of language. For instance, the event (that is, the situation) of a leaf decaying or water boiling. In English sentnec form, these particular situations could be exressed as:", "task_type": "grammar_instruction"}
{"instruction": "The leaf deacayed or The water boils", "completion": "Both correspond to the sentence pattern Subject + Verb (SV). It is the ame in Runyakitara for sentences like: Omwana yaarira (The child has cried); and Omuti gukooma (The tree dried up). Basing on the situation-role theory, we can show the propositional form of the situations expressed by the sentences. Also, it is possible to show the sentence patters for the propositions. The propositions indicate how the situations are encoded in the mind. Below are examples of sentences from Taylor (1985) and Rubongoya (1999) which are used to illustrate propositional forms and their equivalent sentence patterns. The first line shows the sentence, while the second and the third show the propositional form (based on the symbols in Table 5.3) and sentence pattern respectively (S, V, O, A, S' in the examples represent subject, verb, object, adverbial and clause in that order). Taylor (1985, pp. 90-96) (Ry/Rk): (1) Omuntu akwaise (sic.) enkoni (Someone is holding a stick). h h holds r r; SVO (2) Omwambari naamureeba (I have seen the official). h1 h 1 ​ has seen h2; h 2 ​ ; SVO (3) Mpa akasente (Give me some money). h1 h 1 ​ requests for m m from h2 h 2 ​", "task_type": "grammar_instruction"}
{"instruction": "; (O)SVO", "completion": "→ → SVOO (4) Yohaana ni omushomesa (John is a teacher). h h is q q; SVC (5) Akeeyeta omukama (He called himself a king). h1 h 1 ​ calls h1q h 1 ​ q; SVOC (6) Omwana akizakiza ishe (The child is different from its father). h1 h 1 ​ is different from h2 h 2 ​ ; SVO (7) Naashushana na ishe (He is like his father). h2 h 2 ​ similar to h2 h 2 ​ ; SVA (8) Wakame yaagarama obwino yaabwanika (Brer Rabbit lay down with his teeth exposed as if it was dead). z z changes to q; q; SVS' (9) (a) Akaitwa omwibi (He/she was killed by a thief). h2 h 2 ​ causes an effect to h1 h 1 ​ (such that h2 h 2 ​ dies); SVO (b) Akaitwa omuze (He/she died of smallpox). b b causes an effect to h h (such that h h dies); SVO (10)Orwabya [rukatika] (The dish broke). r r changes to q; q; SV (11) Abatsigazi baashangwa bakwaitse enjoka (The young men were found holding a snake). h h is holding z z; SVO (12) (a) Embuzi yaabura (The goat has got lost). z z changes (in space); SV (b) Nkafeerwa tata (I lost my father). h h changes to q q; SVO (c) Baasi yantsiga (I missed the bus). h h changes to q;SOV→ q;SOV→ SVO Rubongoya (1999, pp. 95-100, 253-257) (Rn/Rt): (13) Embwa ziboigora (Dogs bark). b b changes; SV (14) Omukazi alimire omusiri (The woman has dug a garden). h h causes an effect to r r; SVO (15) Ekintu kindi omu rubaju (I am feeling pain in the ribs). r r is in l l of h h; SOVA → → SVOA (16) Omwigo bagumuhaire? (Have they given him/her the walking stick). hl h l ​ gives r r to h2; h 2 ​", "task_type": "grammar_instruction"}
{"instruction": "; OSOV", "completion": "→ → SVOO (17) Ruhanga akulinde (May God help you). hl h l ​ benefits hz;(S)OV→ hz;(S)OV→ SVO (18) Mwegesa ninkusaba kuturuka aheeru (Teacher I beg you to let me go out). hl h l ​ requests q from h2 h 2 ​ ; SVOA (19) Nkasiiba ningada izooba lyagwa (I suffered from morning till sunset). h h changes to q q during t; t; SVS' (20) Nkasiiba ntarukuganda (I did not spend the day suffering). h h does not change; SV (21) Nkaba ningya ha isomero (I was going to school). h h goes to l l; SVA (22) Amata ga siina gangire kujwa (Siina's milk has refused to give the butter forth). r r does not change; SV (23) Genda omugambe mpora mpora (Go and speak to him persuadedly). hl h l ​ makes a suggestion to h2 h 2 ​ ; SVA (24) Mugaruke mwije na ijo (Come again tomorrow). hl h l ​ requests for t t; SVA Each of the sentences above presents a situation that obtains in the real world. That is, the sentence is an expression (language) which reflects a situation. The propositions, for example, hl h l ​ requests for t t (example 24 above) show how situations are encoded in the mind of the speaker of language.", "task_type": "grammar_instruction"}
{"instruction": "Semantic Change", "completion": "Semantic change refers to a process by which words change in meaning. In relation to isomorphism of language, semantic change is indicative of change in phenomena. Therefore, it means that change in the real world influences a change in language. In the case of words, a change in their meaning is a result of a change in a situation or practice that exists. In the subsequent paragraphs, the content is aligned to changes in the meanings of words to illustrate changes in practices and conceptions. Byakutaga (1996) gives the following Runyoro-Rutooro examples of semantic change. Table 5.5: Runyoro-Rutooro examples of semantic change", "task_type": "grammar_instruction"}
{"instruction": "Causes of Semantic Change", "completion": "Byakutaga (1996) gives the following causes of semantic change. Development of new concepts (e.g., in the case of ebyaitu) above. The development of new practices (e.g., in the case of entomi) above. Development of new innovations (e.g., the use of computer which apparently was named kalimagezi in Luganda). It is said that originally the word kalimagezi referred to someone who is bright (oyo omwana mugezi 'that child is bright'). The meaning of kalimagezi was extended to mean computer. The examples above in Byakutaga (1996) denote meaning extension of words. Over time, words do extend in meaning. This process is called meaning widening (or broadening). Below are the different ways in which words change in meaning, as described in Murray (1996). The different ways are taken to be the types of semantic change. (i) Semantic broadening: It refers to a process by which a word gains a new sense, in addition to its previous sense or senses. For Runyakitara, the examples in Table 5.5 above, are cases of semantic broadening. A word gains a new meaning without losing its former meaning. (ii) Semantic narrowing: It is a process by which a word loses any of its senses which it used to have. In Runyankore-Rukiga, the word omwigarire which used to mean 'king's wife', today refers more to 'handmaid of God' in the religious sense (Christianity) than its former meaning. Similarly, the word omushumba which used to mean 'employee' and 'cow-herder', today refers more to 'pastor' (in Pentecostalism) than to the former meanings. The former meanings of these words are getting more obsolete, and this portrays gradual semantic narrowing. (iii) Semantic shift: It refers to the process in which a word loses its former meaning, and takes on a new, but often related meaning. For example, in Runyankore-Rukiga the word omukago meant a blood-sealed friendship, but today it means any form of close friendship. Similarly, the word okuramya meant worshipping a traditional god, but today it means Christian worship. (iv) Semantic weakening (that is, suppression of meaning): It is a process by which the meaning of a word is suppressed in terms of its actual sense. In RunyankoreRukiga, the meaning of the word omuhuuku (male slave) is relative to a captive who has been turned into a slave. Today the word is used to mean 'servant' in jocular circumstances when a person wants to tease the other, telling them that he/she is not their servant. In this case the former meaning is suppressed. Incidentally, this trend of usage of the words is steadily gaining momentum. In religious terms (Christianity), the word omuhuuku is constantly used to refer to 'servant of God' or to 'those who are humble before God'. However, this trend of change of meaning has not affected the word omuzaana (female slave) which is the direct opposite of the word omuhuuku (male slave). The latter tends to be used to collectively refer to both males and females whenever used, thus supressing its actual sense. Another example in Runyankore-Rukiga is the expression abanyabuzaare n'abanyamikago, which in its strict sense means 'relatives and friends'. It is normally used as a phrase in announcing the death of someone, but whenever it is used the sense that is carried is: 'all the people who know the deceased' other than 'relatives and friends'. (v) Semantic pejoration and amelioration: The process whereby a term acquires pejorative meaning (i.e., donates disapproval) compared to its ameliorative meaning. In the Runyankore-Rukiga religious discourse, expressions like abairu baawe (your servants) have an ameliorative sense. Traditionally among the Banyankore (Uganda), the word omwiru (a materially poor person) carried a pejorative sense. With the coming of Christianity, it is adopted in expressions like omwiru wa Ruhanga (God's son or daughter) in an ameliorative sense. (vi) Metaphorical change: It is a process by which a word with a concrete meaning takes on a more abstract sense, although without losing its original meaning. The word okuhweza (to visualise) in Runyakore-Rukiga has a concrete meaning, i.e. 'to see with one's eyes'. The speakers may use the word in constructions such as Abo bakahweza kare; baine entunguuka (Those became clever; they have developed). In this sense okuhweza means to be 'quick-witted'. This is a more abstract and recent meaning denoting metaphorical change. (vii) Loss of lexical items: This refers to words which are no longer used in a language. The words enyamuziga (bicycle), engondoore (ram) and ekizibaho (coat) are examples of Runyankore-Rukiga words that are now obsolete. New words, instead, are used to mean the same entities; i.e., egaari, empaya y'entaama and egooti/ekooti respectively. The processes of lexical change (as described above) form part of semantic change. Semantic change causes language change. Whether it is lexical change or semantic change, there is need to examine the intrinsic factors that underlie these processes. Taking an example of entomi (fist) in the examples above, the entity it refers to denotes a biotic object. It extended in meaning to 'bribe', which denotes a material object. This change is indicative of new phenomena that happen in the real world and how it is encoded in the human system of communication (that is, language). The new phenomena happen independent of language. Their encoding or conceptual existence (Namyalo, 2014) in the language is consequential with the occurrence of the phenomena. The phenomena (or situations) that take place in the real world can be new. They can also be old, or intermediary (neither old nor new). They can be positive or negative. They can be relational. The phenomena that get out of place in the real world cause a concurrent effect in the language. For instance, in the case of word loss, words are less used, and eventually get lost, leading to word loss. The theory of linguistic isomorphism as explained for language change, word classification (word domains) and sentence structure applies to other semantic features of language. These are meaning relations which include antonymy, synonymy, hyponymy/hypernymy, semantic incompatibility, among others described below.", "task_type": "grammar_instruction"}
{"instruction": "Antonymy", "completion": "Antonymy is the relationship of oppositeness of meaning. Antonyms are opposite word forms in a language. Examples of antonyms in Runyakitara include omutsigazi (young man) versus empangare (grown up girl), omushaija (man) versus omukazi (woman). Antonyms therefore denote oppositeness of concepts. The concepts may be concrete or abstract objects that exist in the real world as the examples above would indicate. That is to say that there exists a pair of entities, e.g. 'girl' and 'boy' in the world. For purposes of communication, they have names in the language. The names must be opposites of each other since the entities they refer to are. Crystal (2003) identifies gradable antonyms, complementary antonyms and converse antonyms. The work goes ahead to define them as follows: Gradable antonyms show the expression of degree, e.g. small/big, wide/narrow, Complementary antonyms express binary contrast, e.g. male/female, single/married. Converse antonyms include terms whereby the meaning of one presupposes the meaning of another, such as sell/buy, parent/child. Much of these examples represent entities or ideas which are in the real world in terms of physical size ('big' or 'small'), physical binary contrast ('male' or 'female') and sequence of things ('sell' and 'buy'). In the following section, examples of antonyms in Runyakitara are listed. Their translation and categorisation show how they also lend themselves to the theory of linguistic isomorphism, i.e. that their meaning and relationship cast the entities that are in the real world and their nature of juxtaposition. Table 5.6. Examples of antonyms", "task_type": "grammar_instruction"}
{"instruction": "Synonymy", "completion": "Different from antonymy, synonymy is the relationship of sameness of meanings of words (Crystal, 2003). Hurford and Heasley (1983) define synonymy in specific terms. They render synonymy as the relationship of words in terms of the meaning(s) that they have in common. Here, the assumption is that not all meanings are the same between a pair of words. They give an example of 'hide' (v.) and 'conceal' (v.) which are not the same in all of their meanings. According to Palmer (1981) there is no perfect synonymy. Each word in a pair or group of synonyms will have a distinctive meaning from the other or others. The distinction may be in terms of dialectal differences, style, metaphoricity, among others. Runyakitara examples for synonyms based on the strict definition of synonymy are as follows:", "task_type": "grammar_instruction"}
{"instruction": "Sentence", "completion": "The fruits were hidden behind the fridge. Words can hide meaning. Some people hide the truth. The illicit consignment was concealed in boxes of textbook materials. The enemy concealed himself. Meaning of hide/conceal (1) To keep something in a place so that people do not see it (2) To make something appear less obvious (3) To cover up what is supposed to be known (1) To put something in another for purposes of hiding it (2) To keep something in a secret place to deny other people access to it From the meanings above, there is similarity between meanings (1) and (2) of 'hide' and 'conceal' respectively. Similarity and dissimilarity of meaning is a representation of the phenomena that occurs in the world (that is, the events entailed in the words are real). Therefore, this conforms to the isomorphism of language and phenomena (linguistic isomorphism).", "task_type": "grammar_instruction"}
{"instruction": "Hyponymy versus Hypernymy", "completion": "Hyponymy is the relationship of inclusion of the meaning of a word in the meaning of another. The meaning of the word 'car' is included in the meaning of the word 'vehicle', for example. The word which includes the meaning of another is a hypernym. It expresses the relationship of inclusion of the meaning of a word in the meaning of another. The objects represented by hyponyms and hypernyms exist in the real world, but their meaning is described in words. For instance, 'a car' exists as a single object 'car', and 'a vehicle' is any object that moves by the power of an engine. Much as each exists singly, it is part of the others whose collection forms a virtual form. Therefore, the word 'vehicle' represents what exists in the real world in virtual form. Like other languages, Runyakitara words denote entities that have concrete and virtual existence in terms of hyponymy and hypernymy. The word ente (cow) has the latter quality. Its hyponyms are enyana (calf), enumi (bull), ejigija (heifer), encwamutwe (new born calf) and omutavu (calf).", "task_type": "grammar_instruction"}
{"instruction": "Polysemy", "completion": "Polysemy refers to relationship of the multiple meanings of a word by extension of its basic sense. Examples of words with multiple meanings can be cited in Rubongoya (2013) as shown below. okwetumbura (v. refl.) to pride oneself, flatter oneself on, stand on tip toe; pluck up courage; abantu abamu kwetumbura kubagiza ensoni (some people regard flattering oneself as a shameful thing.) okugaba (v.i) to distribute, to give away, to contribute, give in marriage, send out (army); ebintu bye abigabira abanaku (he/she gives his/her belongings to the poor); ija ongabise ebyokulya (come and help me distribute food). okutagaarra (v.i.) to take up much space, spread out, extend; abaikaarra omumotoka bafunzire tibatagaraza maguru gaabo (those who sit in a car in excess do not spread out their legs). The relationship of multiple meanings of words lies in the conceptual sense that cuts across the set of the meanings of a polysemous word. In the examples above underlying concepts are 'stand out' for okwetumbura, 'give out' for okugaba and 'spread apart' for okutagaarra.", "task_type": "grammar_instruction"}
{"instruction": "Homonymy and homophony", "completion": "While other sense relations involve the shape of the meaning of words, others involve the relationship in the shape of the words themselves. The latter sense relations are referred to as homonymy (that is, the sameness of the shape of words). Homonyms are of different types, namely, homologues and homomorphs. Homologues are of two sub-categories: homographs and homophones. Homographs are different words with the same spelling. Homophones are words of different spelling but with the same pronunciation. Crystal (2003) offers the following examples for English language: 'bank' (building) vs 'bank' (ground), and 'threw' vs. 'through' for homophones. Homomorphs are same shape of words belonging to different parts of speech, e.g. 'water' (n.) and 'water' (v.) Although different in shape, homonyms as words represent different entities in the real world. However, the language form makes them similar or different in shape. The origin of the shape for homophones may be quite clear: similar pronunciation of words. The same goes for homomorphs, which are a result of conversion. It is not clear what the origin of homographs is. Lyons (1977), Crystal (2003) and Soanes (2001) trace their origin under etymology. Lyons (1977) gives an example of 'port' 1 (harbour) and 'port' 2 (kind of fortified wine) which are distinct words. It is maintained in this work that the former is derived from Latin (portus 'port') which is a reconstruction of the form ford (Modern English), while the latter is derived from 'Oporto' the name of a city in Portugal through which wine was exported. It is also noted in this work that the name of the city came from the Portuguese expression 'o porto' which meant 'the harbour' and originated from Latin 'porto'. From this background we note that since the words in question denote unrelated concepts (harbour and drink, wine) each concept needs a different name; that is, word. Therefore, instead of having one word for both meanings (polysemy), each is denoted by a different word (homonymy). In Runyakitara, words are spelt according to how they are pronounced unlike in English, for instance, where it is not the case. There is no mismatch between phonetic and phonemic representation in Runyakitara. Runyakitara words such as omukama (king) have letters represented by the same grapheme as the sounds. But the word 'Chemistry' in English has sound /k/ /k/ which is represented by ' ch ' as the grapheme. Therefore, a language with matching phonetic and phonemic representation as Runyakitara is not expected to have homophones. Homomorphs are also not expected since they come about as a result of stress placement. Being a non tresstimed language, Runyakitara is not expected to enlist homomorphs. Runyakitara has homographs such as shown below for Runyankore-Rukiga: omuti (tree)/omuti (concentrated banana juice), engoma (drum)/engoma (throne), amahembe (horns)/amahembe (witchcraft)/amahembe (bicycle handlebars). To be noted is that homography involves words each of which represents an independent entity in the real world. Homographs are to the language, while the entities they represent are to the world. Again this equals to linguistic correspondence between language structure and phenomena (linguistic isomorphism).", "task_type": "grammar_instruction"}
{"instruction": "Conclusion", "completion": "In this chapter, various semantic perspectives of the correspondence of what is in the language and what is in the world have been explored in respect of Runyakitara. This concept of correspondence has been termed as semantic isomorphism of language. The perspectives explored include from semantic fields, noun class semantic properties, divisions of words and situations, semantic change and meaning relations. In each case, the language structure has been presented, and commented on in terms of how it is a representation of phenomena that exist in the world environment of the speaker. Several more linguistic insights have been arrived at in this chapter. They include criteria for determining linguistic meaning, approaches to compilation of thesauruses, compilation of a lexicon, encoding/expression of meaning, examples of semantic change and meaning relations in Runyakitara, among others. The chapter portrays that the occurrence of phenomena is independent of language, but language is used to express it for purposes of communication. The implication of this is that the more we study the language the more we appreciate it and use it to communicate better.", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Byakutaga, S. C. (1996). Language corruption or change? The case of Runyakitara. Makerere Papers in Languages and Linguistics, 1(3), 12-21. Fergusson, R. (Ed.) (1986). The Penguin dictionary of English synonyms and antonyms. London: Penguin Books Ltd. Hurford, J. R. & Heasley, B. (1983). Semantics: A coursebook. Cambridge: Cambridge University Press. Infield, M. (2003). The names of Ankole cows. Kampala: Fountain Publishers Ltd. Klingi, K. B. (2008a). The semanticosyntactic bridge. Kampala: Unpublished paper, Makerere University Institute of Languages. Klingi, K. B. (2008b). The semanticosyntactic bridge I. Retrieved from: http://lu-ganda.ugaccommodations.com/Semanticosyntacticbridge.pdf. Klingi, K. B. (2009). The semanticosyntactic bridge II. Retrieved from: http://lu-ganda.ugaccommodations.com/The\\ Semanticosyntac-tic%20Bridge%20II.pdf. Landau, S. I. (1989). Dictionaries: The art and craft of lexicography. New York: Cambridge University Press. Lyons, J. (1977). Semantics (Vol. 2.). Cambridge: Cambridge University Press. Mubangizi, B. K. (1963). Kanyarurimi 1. Mbarara: Omuhanda gw'Okumanya. Muranga, M. J. K. (1990). Pessimistic nomenclature in south west Uganda. Makerere Papers in Languages and Linguistics (1), 64-84. Murray, R. W. (1996). Historical linguistics: The study of language change. In O'Grady, W., M. Dobrovolsky & F. Katamba (Eds.), Contemporary linguistics: An introduction ( 3rd 3 rd Edn.) (pp. 344-346). London/New York: Longman. Museveni, Y. K., Muranga, M. J. K., Gumoshabe, G., & Muhoozi, A. N. (2012). Kandondoozi y'Orunyankore-Rukiga: A thesaurus of Runyankore-Rukiga. Kampala: Fountain Publishers. Namyalo, S. (2019). Modernisation of Luganda terminology in the field of linguistics. Kampala: Makerere University press. Ndoleriire, O., Kintu, J. & Kasande, H. (2009). Runyoro-Rutooro-English dictionary. Kampala: Fountain Publishers. Ogden, C. K., & Richards, I. A. (1923, 1985). The meaning of meaning. London: AKR Paperbacks. O'Grady, W. (1996). Semantics: The analysis of meaning. In O'Grady, W., M. Dobrovolsky & F. Katamba (Eds.). Contemporary linguistics: An introduction (3rd Edn.) (pp. 268). London/New York: Longman. Oriikiriza, C. (Ed.). (2007). Kashoboorozi y'Orunyankore-Rukiga. Kampala: Fountain Publishers Limited. Palmer, F. R. (1981). Semantics (2 nd nd Edn.). Cambridge: Cambridge University Press. Roget, P. M. (1987). Roget's Thesaurus of the English words and phrases. London: Longman. Rubongoya, L. T. (1999). A modern Runyoro-Rutooro grammar. Cologne: Rüdiger Köppe Verlag. Rubongoya, L. T. (2013). Runyoro-Rutooro/English and English/Runyoro-Rutooro dictionary (1 st st Edn.). Fort Portal: Modrug Publishers. Soanes, C. (2001). The Oxford dictionary of current English. London: Oxford University Press. Taylor, C. (1985). Croom descriptive grammars: Nkore-Kiga. London: Croom Helm. van Noppen, J. P., & Dierickx, J. (2003). Crystal. The Cambridge encyclopedia of language (2 nd nd Edn.). Cambridge: Cambridge University Press.", "task_type": "grammar_instruction"}
{"instruction": "Introduction", "completion": "Translation is defined by Pearsall (2001, p. 1969) as \"a written or spoken rendering of the meaning of a word, speech, book, or text, in another language\". On the other hand, Babcock (2002, p. 2429) defines translation in two forms: As a verb, \"a rendering from one language or representational system into another\". In other words, translation is to turn into one's own language or another language; to make a new version by rendering into another language. And as a noun, translation is an act, process, or instance of translating as a rendering from one language or representational system into another. Translation is an art that involves the recreation of a work in another language for readers of a different background. According to Bassnett (1991), translation is the rendering of a Source Language (SL) text into the Target Language (TL) so as to ensure that (1) the surface meaning of the two will be approximately similar and (2) the structures of the SL will be preserved as closely as possible but not so closely that the TL structures will be seriously distorted. On the other hand, Brislin (1976) defines translation as the general term referring to the transfer of thoughts and ideas from one language (source) to another (target), whether the languages are in a written or oral form; whether the languages have established orthographies or do not have such standardisation; or whether one or both languages are based on signs, as with sign language of the deaf. Venute (1995, p. 17) defines translation as \"a process by which the chain of signifiers that constitutes the source-language text is replaced by a chain of signifiers in the target language, which the translator provides on the strength of an interpretation\". Finally, Larson (1984) defines translation as a discipline that consists of transferring the meaning of the source language into the receptor language. This is done by going from the form of the first language to the form of the second language by way of semantic structure. It is meaning which is being transferred and must be held constant. Only the form basically changes due to the differences in the structure of different languages. The above definitions have a number of things in common. There is consensus among the different scholars mentioned above that translation involves transfer of information from one language (SL) to another (TL) and that the words used may not be the exact equivalents of what was in the SL. But there should be semantic harmony in both languages to make sure that the meaning in the SL is the same in the TL. The translator must avoid semantic shift, which would lead to misinformation. The setting of the text for translation should also be maintained, the styles, broadly speaking, must be equivalent, or comparable. The form, therefore, must be maintained in relation to the structure of a given language. Larson (1973) describes form as the actual words, phrases, clauses, sentences, paragraphs, etc., which form the surface structure of the language. The translated version should therefore, have a dynamic equivalence if it cannot get the exact equivalents.", "task_type": "grammar_instruction"}
{"instruction": "What Does the Form of the Language Include?", "completion": "According to Larson (1973, p. 3), the form of the language includes \"the actual words, phrases, clauses, sentences, paragraphs etc.\", which form the surface structure of the language. For example, in the sentence: (a) The slow cat was knocked by a fast car. The actual words are: the slow cat was knocked by a fast car; and they form a sentence. This sentence is subdivided into subject and predicate, thus: This structure (of subject and predicate) too constitutes the form of the sentence. If we take a Runyakitara sentence like: (b) Omwana mubi akaiba omuyembe. The words: Omwana mubi akaiba omuyembe make the form of the sentence. Therefore, if we were to translate the first sentence into Runyakitara and the second sentence into English, the words would change their form. The English form would not remain as English, neither would the Runyakitara form remain Runyakitara. Therefore, the translations of sentences (a) and (b) would be as follows: English: The slow cat was knocked by a fast car. Rn/Rt: Akajangu akakaba nikagenda mpora emotoka erukwiruka muno ekakatomera. Ry/Rk: Akajangu akaabaire nikagyenda mpora emotoka erikwiruka munonga ekakatomera. You will notice that the structure of the sentences in Runyakitara has changed and is not like that of English. The number of words for both sentences is different from those in the source text. Whereas in the source language there are nine (9) words, in the target languages, they are eight (8) (in Rn/Rt) and eight (8) (in Ry/Rk). It should be noted that even if the number of words had been equal with those in the source text or less, still there would be a change in form. One important point to note is that, whereas the form of the source text changes in language, the meaning does not change. This is because, if the meaning was to change, then the intended message would change. Thus, the rule to remember in translation is keeping the original meaning as original as possible, even if it means changing the form. For example, in the following translated sentences, the form and structure are maintained but the meaning drifted. For all the sentences, the form has been maintained but the meaning has shifted, which has distorted the intended message. Thus, according to Larson (1984) in Rwomushana (2004, p. xiii) Translation consists of studying the lexicon, grammatical structure, communication situation and cultural context of the source language text, analysing it in order to determine its meaning and then reconstructing this same meaning using the lexicon and grammatical structure which are appropriate in the receptor language and its cultural context. In that context, the proper translation for the above example should be as follows: i) English: The old dog bit me Ry/Rk: Embwa enkuru endumire iii) English: One by one makes a bundle Rn/Rt: Kamu kamu nigwo muganda. It should be noted that the source language is the one from which the translation is made and the receptor or target language is the language into which the translation is made. However, you may have noticed that whereas in the source language one form may be expressed by one word, in the receptor language, it may be expressed by more than one word and vice versa. For example: Ry/Rk: Ekitabo ky'omwegyesa The teacher's book The book for the teacher The book which belongs to the teacher The book owned by the teacher. All these are different forms expressing one meaning. Due to differences required in form to convey a certain meaning, the translator must choose the best form which expresses the meaning in the most natural way in the receptor language. In doing this, the appropriate vocabulary, idioms and expressions, must be chosen to put the message across.", "task_type": "grammar_instruction"}
{"instruction": "Reasons for Translation", "completion": "There are various reasons that justify why documents should be translated from one language to another. These include the need for accessibility. Most innovations take place in a language the person who has innovated speaks or uses. In most cases, all that information is in that language. Unless the innovation is rendered into another language, the innovation may remain in the source language and yet the beneficiaries of the innovation speak a different language. Innovations can therefore, be accessible to other languages if there is translation. Secondly, new inventions are usually accompanied with instructions on how to use a product. However, the inventers may not speak more than one language and yet what they have invented is for usage across the globe. Such instructions can be followed if they are written in a language that is understood by many people. This is important especially when it comes to medical prescriptions. Thirdly, translation is a discipline in its own right. There are some people who have specialised in translation. At the same time, translation is one of the activities that are time consuming and require skills, knowledge and good command of both the source and target language. This exercise, therefore, cannot be offered free of charge. Those who engage in translation have to be paid. The fourth reason for translating is that some written information and knowledge can only be accessed if one knows the languages it is written in. In certain cases, some languages are dead. The only way information or knowledge of that nature can be retrieved is through translation. For example, Latin is a dead language; it has no native speakers who use it as their mother tongue; but there are documents still written in that language. It also continues to be taught in schools. Documents written in Latin can only be accessed when translated. Lastly, sharing information comes about due to diversity in languages. In Uganda alone, there are four main language groups. Within these languages, there are dialects whose level of mutual intelligibility is low. With English as the official language and yet local languages dominate social discourse, access to information can only be achieved through translation. Likewise, some information that is in international languages can be shared if translated. For example, the Bible is the most widely translated book in the world yet its source languages are Hebrew and Greek.", "task_type": "grammar_instruction"}
{"instruction": "History of Translation in Uganda", "completion": "According to Bassnett (1991), translation studies cannot be complete if not considered in a historic perspective. Translation, according to Jacobsen (1958) in Bassnett (1991, p. 43) \"is a Roman invention\". However, Bassnett (1991) notes that there is a conflict between the Romans and the Greeks who accused the Romans of lack of creative imagination with arguments based on whether translation is either word by word or sense by sense transfer of message. It is noted that the first widely translated works were the translation of the Bible. It initially started with St. Jerome's New Testament Version which was launched by Pope Damasus in 384AD, which followed sense by sense transfer of messages. However, a paper presented by Pardo (2013) notes that Nida and Taber (1969) place the beginning of translation to the translation of the Old Testament Bible from Hebrew to Greek that was done by seventy translators. In Uganda, the Bible has been the most widely translated book. Most of the main languages have a translated version. The Bible Society embarked on translating it into all the languages of Uganda that have an orthography. It was first translated into Luganda and its first section came out in 1887. In 1893, the New Testament was published and the complete Bible was first published in 1896. This was followed by Runyoro Bible that was published in 1913. The Runyankore-Rukiga Bible was published in three parts with the first part coming out in 1957. This was followed by the New Testament that was published in 1962 and the full version was published in 1964. In 1989, it was revised and Apocrypha books were translated and included. The Bible in Acholi was published in part for the first time in 1905. The New Testament was first published in 1933 while the whole Bible was first published in For the Lango language, part of the Bible was published in 1967. The New Testament was first published in 1974 while the complete Bible was first published in 1979. Lugbara had the first part of the Bible published for the first time in 1922. This was followed by the New Testament that was first published in 1936. In 1966, the first complete Bible was published. Ateso got the first part of the Bible published in 1910. In 1930, the New Testament was first published. The complete Ateso Bible was first published in 1961. Other languages that the Bible was translated into are Ngakarimojong, Rufumbira, Rukonjo and more recently, the New Testament was translated into Lusoga, Lumasaaba, Lugwere and Lusamia-Lugwe. Other literary works have also been translated from English into RunyankoreRukiga and Luganda. They include Washington Irving's Rip Van Winkle (1819) translated into Runyankore-Rukiga as Ruhondeeza mwene Busaasi by Ntungwerisho Yemima in 1962, Chinua Achebe's Things Fall Apart (1958) was translated into Luganda as Eby'edda Bisasika by B. J. Walakira in 1994, George Orwell's Animal Farm (1945) into Luganda as Amaka ga Bawansolo by C. Karinda in 1988 and Wole Soyinka's Trials of Brother Jero (1973) translated as Owooluganda Jero Wakati mu Bikemo by J. Kizza Mukasa in 1995, part of Chinua Achebe's Things Fall Apart (1958) into Runyankore-Rukiga as Eby'obuzaariranwa Nibihwerekyerera by Rwomushana E. in 2004, Song of Lawino Song of Ocol into Luganda as Omulanga gwa Lawino by A. Kiyimba in 2014. However, the examples show that only one genre of literature has been given a lot of attention, i.e. literary prose. This means that other genres of literature and other works of scholarship have not had a chance to share knowledge of this magnitude. The situation has possibly been so because, though RunyankoreRukiga has been written since the 1950s, it came to be established as an academic discipline in 1990 when it started to be taught as part of \"Runyakitara\" at Makerere University. Before this, there was no urgent need to translate works from other languages for academic purposes. As noted above, most of the works that have been translated fall within the discipline of literature. However, the current competitive global trends demand that people be adequately informed if they are to compete favourably. People must get empowered through information if they are to survive in what has been termed as a global village. People need to be empowered with basic knowledge and skills to progress. Most of the knowledge that drives the world today is not available in our indigenous languages but is in what are known as international languages. Yet, people operate in their local or indigenous languages. If the cycle of ignorance and poverty that is a burden to our people is to be broken, we must avail this knowledge to them in the languages in which they operate. This will lead to indigenisation of knowledge and may contribute to breaking the current cycle of poverty.", "task_type": "grammar_instruction"}
{"instruction": "Types of Translation", "completion": "There are various types of translation in the translation exercise. Their classification is mainly governed by the purpose of the translation. According to Bassnet (1991) and Larson (1984), they are the following: The first type is referred to as Literal Translation. This type of translation is formbased. It is a word per word translation. It does not usually give the original meaning of the source text as languages do not normally have a one-to-one correspondence of forms because of the different syntactic forms. However, for purposes of linguistic analysis, one may need a literal translation. For example: English: The President of Uganda gave a table made of wood to his close friend. Rn/Rt: Mukuru w'ihanga lya Uganda akaha emeeza ekozerwe omu rubbaho ha we ali haihi munywani. Or English: What is your father's name? Ry/Rk: Ni riiha ryasho eiziina? As you have noticed, the literal translation does not make much sense in Runyakitara. The second type is Idiomatic Translation. This is a type of translation which tries to use the natural forms of the receptor language and tries to sound as natural as possible. According to Larson (1973, p. 16), \"A truly idiomatic translation does not sound like a translation. It sounds like it was written originally in the receptor language\". Therefore, in Runyakitara too, when we translate, we must sound as natural as possible. For example: English: No sooner had I sat down, than I was terribly attacked by thieves. Ry/Rk: Nkaba naayehuumuzaho nti, abashuma bantaahirira n'obukambwe. Rn/Rt: Nkaba nakaikarra nti, nkarora abasuma nibantaagura noobukambwe. The third type is Pragmatic Translation. This is sometimes referred to as idiomatic translation. It involves the treatment of technical documents in which information about something is transferred into another language for immediate use. Brislin (1976) cites an example of repairing a machine whereby the manual that helps in providing information can be translated from one language to another to enable the technicians repair it. In this type of translation, the translator tries to use the natural forms of the receptor language and has to be as natural as possible. For Example, while repairing an engine, it may have an instruction that is reflected in the sentence below, English: Replace with a new cup. Ry/Rk: Taho ekifundikizo ekisya. Ideally, a cup in Runyankore-Rukiga is ekikopo. However, when you are translating, pragmatism is important to get what could be its equivalent and you end up with ekifundikizo, which, in Runyankore-Rukiga is lid. The fourth type is referred to as Ethnographic Translation. This is the type used in explicating the cultural context of the source and second language versions. Brislin (1976) notes that it is used when there is a difference between the time and culture of the source and the target language. For example, while translating the Lord's Prayer, ' … ….give us our daily bread', it becomes ' … … otuheereze egabo yaitu y'obutoosha'. Bread is omugaati made out of wheat flour but egabo is simply food in RunyankoreRukiga. Because of the period when the Lord's Prayer was pronounced and having a different cultural set up, the equivalent words are of ethnographic nature. The fifth type is Aesthetic-Poetic Translation. This is a form of translation that contains heroic, couplet and dramatic dialogue. It is influenced by the effect of the poet. In other words, this form of translation puts into account the feelings and any information used by the original author and might digress quite a bit from source language. This form of translation is important when translating poems and songs where the rhythm has to be maintained. For example, Songs of Solomon: 2: 2-4, when translated, it becomes: English: Like an apple tree among the trees of the woods, Ry: Nk′oku Nk ′ oku omuti gw'omucungwa guba omu kibira, English: so is my lover among men. Ry: na nkunzi yangye nikwo aba omu batsigazi. English: In his shadow I delight to sit, Ry: Nkashutama omu kicuucu kye nshemereirwe munonga, English: and his fruit is sweet to my taste. Ry: ebijuma bye byannurira. English: He brought me to the banquet hall, Ry: Yantaasya omunju y'obugyenyi, English: and his glance at me signalled love. Ry: yandeebesa amaisho ga Rukundo. Linguistic Translation is the sixth type of translation we shall consider. This type of translation is concerned with equivalent meanings of the constituent morphemes of the target language (TL) and its grammatical form. It is the form advocated for usage in machine translation because it applies in situations where the languages undergoing translation have the same level of civilisation. It is useful in languages that have a similar grammar and sentence structure, for instance, if one was to translate from Runyankore to Rutooro in the following sentence: Rn: Omwana onu agende Ry: Omwana ogu agyende", "task_type": "grammar_instruction"}
{"instruction": "The Translation Process", "completion": "The fact that translation involves far more than a working acquaintance with two languages is aptly summed up by Levy (1963) when he declares that a translation is not a monistic composition, but an interpenetration and conglomerate of two structures. On the one hand there are the semantic content and the formal contour of the original; on the other hand, the entire system of aesthetic features bound up with the language of the translation. The above means that translation is not just something superficial or even artificial; you need to know both the source language (SL) and the target language (TL) very well. Muranga (1992) describes the translation process even more dramatically when he says that it involves moments of real trouble, even danger and difficulty, whenever the translator has to use all the creative powers at his disposal in order to salvage a meaning from the hazards of cross-cultural transfer. He notes \"... the translator is like a ferryman trying to ferry some people across a river. He must use all the paddling skills at his disposal and, in case of trouble, all his creative energy and wisdom in order to bring his passengers safely across\" (p.3). Nida and Taber (1969) provide a model that sums up the translation process with an illustration in Bassnett (1991, p. 16) as shown below. Figure 6.1: The translation process The process of translation is explained in the flow chart above. To execute the process, one needs the relevant linguistic and aesthetic, ethnographic, pragmatic skills. It shows that the SL text should be comprehended before any actual translation work begins. Thereafter, the text should be analysed in order to determine how it should be translated. After that, the process of transferring the message from the SL to the TL follows. This is accompanied by transfer of the message to the TL, without distorting it. The message in the TL must be at least approximate to that of the SL. This approximate dimension is emphasized by Bassnett (1991, p. 2) when she says that translation must ensure that \"(1) the surface meaning of the two will be approximately similar, and (2) the structures of the SL will be preserved as closely as possible but not so closely that the TL structures will be seriously distorted\". Larson (1984), for her part, explains that in translation, the translator needs to study and analyse the lexicon, grammatical structure, communication situation and the cultural context. This is done in order to determine the meaning, which is reconstructed using the lexicon and grammatical structure that are appropriate in the receptor language and its cultural context. On the other hand, Venute (1995) believes that a translated text is deemed acceptable when it reads fluently and when there are no linguistic or stylistic peculiarities that are not natural to the target language. The translated text must be transparent. In translation the final text should not reflect that it has been translated, it should sound natural and feel original. According to Hillaire (1931), the translator should consider the work to be translated as an integral unit and translate it in sections, asking him/herself before each section what the whole sense is that he has to render. He should render idiom-by-idiom and intention-by-intention, bearing in mind that the intention of a phrase in one language may be more or less emphatic than the form of the phrase in another language. This, therefore, shows that the translator of literary prose, for example, has the right to ignore some of the stylistic aspects of the SL text in order to conform to the stylistics and idiomatic norms of the receptor language that are most natural and acceptable in the TL. To sum it up, the process of translating should involve: i) Ability to understand the source language. ii) Knowledge of the receptor language. iii) Reading through the document identified for translation. iv) Identifying the language register. v) Identifying the intention of the author. vi) Identifying the level of understanding of the intended users of the translated version. vii) Identifying the hard-to-translate concepts. viii) Selection of the most appropriate terms/vocabulary to use. ix) Translation of the text into the recipient language. x) Proofreading the translated text. xi) Submission of the text. We should note that from experience, translation can be effective if the translator follows the following steps: Begin by reading through the text to be translated. This involves reading of the text so that you become familiar with it. The second step is identifying the language register. You should always endeavour to establish if the source text is legal, medical, religious, etc. This helps in choosing the appropriate vocabulary to be used. The third step is to knowing the target beneficiaries of the translation. This is important because it gives an idea of what type of language one should use. If the target is readers whose formal education is limited to primary level, there may be need to use simple language. The fourth step is identifying the required reference materials. Some translations require wider consultations. When a translator gets the text to be translated, it is important to identify the different resources that may be required to use during the process. It is imperative that the translator identifies the human resource that may be useful and contacts them. For example, if the text is legal, it is good to have a lawyer within reach. This also applies to medical texts. As a fifth step, it advisable to seek to know the likely consequences of your actions. As a translator, it is important to know the risks involved in misrepresenting facts. This is because a mistake can cost life or lead to imprisonment of an innocent person. For every document to be translated, ensure that it does not move an inch away from the original meaning. You are now ready for the sixth step, which is translating the work. If you are sure that all the above have been appropriately addressed, you should embark on the translation. This is followed by back-translation as the seventh step. This is the process of re-translating the work back into the source language. It is done by an independent person that has not accessed the original work whose text is what has been translated. It is usually a source of conflict. The back-translator may write a different text. When the back-translation is done, the most important aspect should be to establish that the texts are closely related. This is because it is impossible to get the original document as it was written initially; no two persons can think alike. Secondly, the structure of the SL and the TL vary from one another. The eighth and final stage is to harmonise the translation. After back-translation has been finished, it is important to get all the three texts together and harmonize the work to come up with a single working document. The translation and back-translation should be harmonised to reflect what was in the initial text. It is at this stage that translation is considered complete. After all that has been done, you should then ask yourself the following questions: i) Is the translation in the target language equivalent or similar to the text in the source language? ii) Will the intended beneficiaries understand the text? iii) Would they respond the same way if it was in the source language? iv) Would the translation have the same meaning if the text is back-translated? If the answers to the questions above are in the affirmative, then, the translation will have been accomplished.", "task_type": "grammar_instruction"}
{"instruction": "Challenges in Translation", "completion": "The process of translation has its own challenges that are experienced. Various factors are responsible for this phenomenon. These include the following: a) Lack of concept in receptor language b) Translation of Figurative Language c) Existence of untranslatabilities d) Emotional torture The lack of concept in receptor language is the first major challenge. Although it has been said that a translator must try to sound as natural as possible, it is quite difficult to come up with the appropriate expressions because there is no one-to-one lexical equivalence across languages. There are times when the source text talks about a concept or object that does not exist in the receptor language. What does one do in such a case? For example: ST: The robot was talking like a human being. Which of the three sentences below translates the above sentence to the satisfaction of the speaker of Runyankore? Why? i) Erobboti ekaba neegamba nk'omuntu. ii) Ekyoma kikaba nikigamba nk'omuntu iii) Ekyoma ekimanywa nka robboti, kikaba nikigambira kimwe nk'omuntu. Beekman and Callow (1974) suggest three possible ways of dealing with the problem of lexical equivalence: Usage of a generic word with a phrase; Usage of a loan-word; or Usage of a cultural substitute. a) Usage of a generic word with a phrase There are times when a translator has to translate a concept or idea which does not exist in his/her language. He/she needs to understand clearly the words and their meaning in the source language and how they are used in the different contexts. He/she needs to know the form and functions of the different lexical items in the language. The form of a word includes the physical attributes of the object being talked about. For example, the form of the car includes its size, colour, shape and its parts. But the function is to transport people and things. A translator needs to know well the functions and forms of words as they might differ from language to language. For one to come up with such a descriptive phrase of 'robot', he/she must know how the robot looks like and what it does. Thus, a translator needs to be widely read and very knowledgeable in various disciplines. At this stage, we need to note that even when the form and function of the lexical items are very much similar, they might have different associations in the two languages. For example, bread may be the same in both languages but with different functions. Whereas in Runyakitara bread may be a special treat for breakfast, in English it may be taken as daily food. If one chooses the generic term with a descriptive phrase to cater for the new concept being translated, there are various ways in which the generic term can be dealt with. As explained by Larson (1973), in the modification of form approach, the translator describes the generic form of the word to be translated. For example, if translated into Runyankore, it is: Another way in which a word could be translated is by making explicit its function. For example: In other instances, one may decide to use both the form and the function to describe a new concept in the receptor language. Thus, robot ekyoma ekikozirwe nk'omuntu ekirikukora buli karimo nk'omuntu. aeroplane ekyoma ky'amapapa ekirikugendera omu mwanya, ekitwara abantu n′ n ′ ebintu. The translator can also use a comparison of something in the receptor language to that in the source language. For example: ekitiiho tonto Or muha something like a big spoon a wine-like brew a dog-like animal.", "task_type": "grammar_instruction"}
{"instruction": "b) Usage of a loan-word", "completion": "There are times when a loan-word may be used to bring about lexical equivalence. When this is done, the word is usually modified to fit into the linguistic structure of the receptor language. Also, when the word is introduced, it is usually described. If you consider our first translation of 'robot', we used a loan-word with a RunyankoreRukiga description, thus: Ekyoma ekimanywa nka robboti, kikaba nikigambira kimwe nk'omuntu. After the introduction of such a word in the language, it is later assimilated as a borrowed word. In the translation of the Draft Constitution (1993), many loan-words were adopted as Runyakitara words and they are now being used. Words like Konsitityusoni (Runyoro-Rutooro), Konsitityushoni (Runyankore-Rukiga) have since been incorporated into the vocabulary of the receptor dialects.", "task_type": "grammar_instruction"}
{"instruction": "c) Usage of a cultural substitute", "completion": "There are times when any of the above-mentioned possibilities does not seem appropriate. Here, the translator may choose a cultural substitute from the receptor lan- guage. However, the translator must be very careful as sometimes the cultural substitute may not give the near equivalent, especially if the term does not exist. Thus, Larson's (1973, pp. 163-176) guidelines should be taken into consideration: i) How similar are the two things or events? If there is no similarity between the events and things, the translator must be very careful about the terms he/she chooses. For example, \"a red-carpet welcome\" - cannot be translated as: Okutangirira kw'ekirago kirikutukura. Rather, it is translated as: Okutangirira okw'ekitiinisa ky'amaani. ii) Could a descriptive equivalent be used without distorting the text? In this case, if a descriptive equivalent suits the situation better, it is advisable that it is used rather than the cultural substitute. iii) How culturally isolated are the speakers from the receptor language? The speakers from the receptor language may be living in a very remote area and have had very little interaction with the outside world. Even when an object is described by its function, it may be difficult for the speakers to understand what is being described. In this case, it would be better to use a cultural substitute. However, the translator is cautioned to be faithful to historical events. He/she should not change the truth of a historical fact because he/she wants to use a cultural substitute. For example, these are some of the cultural substitutes. The second major challenge faced by translators is associated with figurative language. This can be explained as a language that uses words, groups of words or expressions that exaggerate or alter the usual meanings with a meaning that is different from the literal interpretation. Figurative language can also bring about difficulties in translation. This is because the figures of speech such as metaphors, similes, idioms, allusions, hyperboles or puns may not always have corresponding equivalents in the source language and receptor/target language. For example, it may not be easy to translate an expression like \"it rained cats and dogs\" or \"I smell a rat\". Larson (1973, p. 254) suggests five ways of dealing with similes and metaphors, which are figures of speech: Keeping the metaphor if it sounds natural in the receptor language. Translating the metaphor as a simile using 'like' or 'as'. Substituting an equivalent metaphor from the receptor language. Keeping the metaphor and explaining the meaning. Translating the meaning of the metaphor without keeping the metaphorical imagery. The existence of untranslatable words is the third challenge that is faced during translation. Untranslatable words do not have an equivalent in the target language. This is because of the cultural uniqueness that exists. As a result, some words or expressions are in one language while they are not in another. When such a situation arises, it is imperative to get an expression that is equivalent. In case that is not possible, the translator has no option other than naturalising the word or expression. This means that the person writes the word as it is pronounced in the source language but follows the rules of orthography of the target language. The other alternative is to borrow from a neighbouring language. The fourth challenge to translation is emotional torture. This occurs when a translator, in the process of translation, has to translate texts that have emotional attachment. It may happen that one is hired to translate a document that may result in loss of life or property and the information is not yet published. The challenge would be whether to report such a situation to authorities yet it is against the ethics of translation where confidentiality is important.", "task_type": "grammar_instruction"}
{"instruction": "Specialised Terminology", "completion": "From your daily experience of language usage, you must have noticed that different areas of specialisation use specialised terminology in their work. These include science, agriculture, economics, law, religion, medicine, biology, linguistics, et cetera. As a translator, one may be asked to translate texts from specialised disciplines. In this case, one needs to be well equipped with the vocabulary and meanings of the source text. And when translating the specialised terminology, there is need to keep it specialised in the receptor language. So, the translator needs to be precise and economical, at the same time relaying the original meaning of the term. The major problem arises when the terms to be translated are abstract in nature and are objects. For example, if a translator is given the following economics terms as extracted from Basic Economics for East Africa by Ddumba (2004), the likely equivalents in Runyankore-Rukiga identified for translation are as follows: a) Advantages (ebirungi): This term can be translated as ebirungi. However, the meaning is not as close to L1 as it should be. Ebirungi is basically \"good things\" and this is not the exact equivalent of \"advantages\". Another term would be ebirikuganyurwamu, from the verb okuganyurwa, which means payment for what you have done. The payment can either be monetary or benefits out of the activity. b) \"Economics\" as a term can be translated as Eby'obutungi. However, it does not come out in a natural way. Economics, when translated as ebyobutungi becomes synonymous with wealth, which is obutungi or eitungo. The term \"economics\" comes from Greek for oikos (house) and nomos (custom or law), hence \"rules of the house(hold).\" Its equivalent obutungi comes from the verb okutunga [o-ku- tunga] that could be explained to mean 'to get'. In Runyankore-Rukiga, the noun derived from okutunga is obutungi or eitungo, which is ownership of assets both movable and immovable. This form of wealth is for either an individual or a group of people or a country. Judging from the origin of the word economics, obutungi is more informative and extensive. A challenge, however, emerges between resources and economics where the two are polysymous in RunyankoreRukiga and the meaning is almost the same. c) Consumer (omukozesa): In Runyankore-Rukiga, this would literally mean 'the user' not 'the consumer'; but it is the only word that has the nearest meaning. 'Consume', in Ry/Rk would be okurya which is similar to 'eating' but the word consumer, which WebFinance Inc. defines as 'An individual who buys products or services for personal use and not for manufacture or resale' would contradict it since okurya, which in this case would be omuri has no relationship with consumption of services. Omukozesa still remains with another challenge as it may also refer to the one who has used something to do a particular work. A noun that would be used and fits well by embodying the consumption of goods and services is not available in the language. This would make the word being translated according to the context, and would not have a uniform translation, not even its immediate equivalent. d) Firm is translated as kampuni yet that would be the translation for 'company' which was naturalised. This is because 'firm' is a synonym of 'company'. In Runyankore-Rukiga, it is not possible to differentiate the two especially when they are serving the same purpose. Form and content do not change at all, as both remain nouns. e) Micro and Macro are free morphemes. Micro is a prefix in the International System of Units abbreviated as SI from the French Le Système International d'Unités and other systems of units denoting a factor of 106 10 6 (one millionth). 'Macro' on the other hand is the opposite denoting something big. In Runyankore-Rukiga, 'micro' does not have an equivalent term. It can best be translated as akakye. However, this does not suit the term as akakye is translated as 'small'. Akakye is not a prefix but an independent adjective. Likewise, 'macro' does not also have an equivalent but can be translated as ekihango. This, however, does not also suit the term. f) Poverty (Obworo) has a number of equivalents. In Economics, the term is used to refer to a situation of dire need. However, further description of poverty in Economics brings about concepts such as 'relative poverty' and 'absolute poverty'. Relative poverty does not have an equivalent and there would be a problem translating it. Its closest translation is obworo obutarengyesereize. This translation does not sound natural. On the other hand, 'absolute poverty', which is a noun phrase, has an equivalent in form of obukyene. This is just a noun. g) Products and Goods: These are different in English but in Runyankore-Rukiga, they are homophones. Both can be translated as ebintu. However, the products and goods have a monetary attachment to them and can be disposed of at any time while ebintu may not always attract a price tag on them. In other words, they may not easily be converted into money. h) Profits (Amagoba) is a straight forward term, as it has its counterpart word in L2. i) Aid (obuhwezi) stands out as 'help'. In Economics, aid is loan money. If one is to translate aid as loan money, the difference becomes obvious, as obuhwezi is not necessarily 'help' that requires a refund. In most cases, obuhwezi is free, whether it is in form of goods or services. j) Allowances (empeera): Whereas allowance is specific in English and means an extra pay that may not be tagged to a salary, empeera is payment for any work done. Although it is meaningful, it does not cater for payment of an allowance. k) Amount (omuhendo): The translation is direct and would apply in all circumstances related to transactions. Assets (eitungo): This idiomatic translation. However, it is not as straight as omuhendo. Eitungo in most cases refers to what a person owns in form of cows. Whereas the word 'asset' involves both movable and non-movable, eitungo does not go that far. m) Balance of Payments (Obwingane bw'entaatsya n'enshohoza y'ebitunziibwe aheeru n'ebiguzirweyo): This is a clear example of a definition turned a terminology. There is no word that can be used to describe balance of payments and is understood by a local person unless it is explained. n) Bank (banka): As a naturalised word, banka is understood by everyone. It is a new term that people had to learn. This is a recent naturalised term that would otherwise be eibiiko ry'esente. However, the maintenance of the English version in all places where banks exist has enabled the naturalisation. o) Bill (ekishare): The translation presupposes the amount of money that is being asked. Its back-translation in English would be similar to 'expected charges' or 'fees'. This is a clear equivalent word that works. It should be noted that whenever such terms have equivalents in the receptor language, it is advisable to naturalise them. That way, ambiguity would be avoided, since the user will be forced to read about the term from the source language. However, in a situation where the target language user does not understand the Source Language at all, he/she will be forced to inquire from those who know. It leaves no room for guesswork. The following could be the dynamic equivalents when translated into Runyankore-Rukiga.", "task_type": "grammar_instruction"}
{"instruction": "Conclusion", "completion": "Translation, as a discipline, can be successfully accomplished depending on the language register, the intended beneficiary and the purpose it is aimed at achieving. As a translator, one must ensure that he or she is as close to the original text as possible regardless of the language structure. The translator must, at times, consider the language being used within the locality. Thus, issues of borrowing concepts and ideas from other languages should be looked at as avenues for the enrichment of a language, especially where there are new concepts, inventions and innovations.", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Babcock, P. (Ed.). (2002). Webster's third new international dictionary of the English language. Springfield: Merriam-Webster Inc. Publishers. Bassnett, S. (1991). Translation studies. London: Routledge. Beekman, J. & Callow, J. (1974). Translating the word of God. Michigan: Zondervan Publishers. Brislin, R. W. (1976). Translation. New York: Garden Press. Ddumba, S. J. (2004). Basic economics for East Africa. Kampala: Fountain Publishers. Larson, M. L. (1984). Meaning-based translation: A guide to cross-language equivalence (Vol. 366). Lanham, MD: University Press of America. Levy, J. U. P. (1963). The art of translation. In J. Holmes (Ed.). The nature of translation. The Hague: Mouton. Muranga, M. J. K. (1992). Translation as a means of developing and enriching the target language. Makerere Papers in Languages and Linguistics, 1(2), 3-23. Nida, E. A. & Taber, C. (1969). The theory and practice of translation. Leiden: E. J. Brill. Pearsall, J. (Ed.). (2001). The new Oxford dictionary of English. London: Oxford University Press. Rwomushana, E. (2004). The challenges of translating literary prose fiction from English into Runyankore-Rukiga based on 'Things fall apart' (Unpublished MA Dissertation, Makerere University). Venute, L. (1995). The translator's invisibility: A history of translation. London: Routledge. Walakira, B. J. (1994). Eby'edda bisasika (Luganda Translation of Things fall apart by C. Achebe). Nairobi: East African Educational Publishers Ltd. WebFinance Inc. (2019). Customer. Retrieved from http://www.investorwords.com/1055/consumer.html", "task_type": "grammar_instruction"}
{"instruction": "Introduction", "completion": "Do we, as Banyakitara, need translation? It is estimated that more than 6,000 languages are spoken globally. Without translation, we can only communicate with those people who share with us a common language. Unfortunately, since the space for every language is limited on the world scene, some of the minority voices, which are less developed, with poor media access and are under-documented, would simply not be heard without this critical function. Africa has the highest language density in the world; more than 2,000 languages are used on the continent and more than 60% 60% of the population uses indigenous languages. These languages have remained mainly oral, informal in usage and under-published. Without translation, the creativity of African oral literature, its cultural novelty, and unique indigenous knowledge base will remain unamplified. Translation, in this case presents an opportunity to boost the image of African Languages and salvage the traditional wisdom, like that of the Banyakitara that is getting lost over generations. This work of preservation of the homogeneity of African thought has especially been effected through what Bandia (1993) terms the \"transference\" of African literature. He states that translating African creative works is a double \"transposition\" process, from the primary level of translation, that is the expression of African thought in a European language by an African writer; to the secondary level of translation, or the \"transfer\" of African thought from one European language to another by the translator\" (Badia, 1993). This is a practical way of demonstrating how translation theory embodies important values for our society. These are some of the applications of translation and interpretation that will be discussed in this chapter. The preceding chapter dealt with definitional issues, translation processes and professional registers in Runyakitara. This follow-up chapter will further investigate the relevance of translation in Runyakitara, the evolution of the discipline and its theories, translation and interpretation strategies, as well as recent developments in the field like audio-visual translation, in an attempt to link theory to application. In a study conducted in several African countries, 97.4% 97.4% of the respondents stated that greater access to translated information would help individuals to understand their legal rights, 95.18% 95.18% said it would improve the overall quality of life; 88.78% 88.78% of respondents said it would help prevent international, civil, ethnic, or communal conflict in Africa; and 63.7% 63.7% said it could have prevented the death of someone in their family or circle of friends. (Kelly et al., 2012). Indeed, not until Africa has access to such information can we say that we have emerged from the \"information famine\" and like the wealthy nations, we have got to the \"global information age\". This study suggests that \"it is only through translation that this disparity can eventually be eliminated\" (Kelly et al., 2012). In Uganda, the conditions to help us emerge from the prevailing \"information famine\" are far from being conducive. A case study on translation in Uganda that was conducted on the translation of fiction books from 2001 to 2008 showed that: Translation of Fiction Books from nine Ugandan publishers from 2001-2008 Source: Adapted from MA thesis findings (Lapajian, 2010) These are very low translation ratios over many years and they are heavily fluctuating from one year to another. Translated fiction accounts for 6.3% 6.3% of total fiction book supplies. Therefore, although we consider access to translated information as a motor of development, translation in itself as a feature is a rare phenomenon in Uganda, if we are to go by the findings on fiction books. A closer look also reveals that most of these translations are produced by foreign publishing houses: 77.0% 77.0% of all these translations have been published by British publishers, 10.3% 10.3% by Kenyan and 2.3% 2.3% by American publishers. Only 10.3% 10.3% of all translations has been published by Ugandan publishers (Lapajian, 2010). The distribution of the languages of translation is presented in the following tables: Distribution of target languages of translated fiction titles in four Ugandan bookshops Source: Adapted from MA thesis findings (Lapajian, 2010) Distribution of source languages of translated fiction titles in four bookshops in Uganda Source: Adapted from MA thesis findings (Lapajian, 2010) The tables show that in Uganda, English is dominant both as a target and as a source language in translation. The relatively high proportion of fiction books translated into Ugandan languages can be explained in terms of the newly introduced education policy requiring the use of indigenous languages as media of instruction in the early classes. Hence, the translations into Ugandan languages are for the most part translations of English school readers into Luganda, Runyankore-Rukiga and Ateso (Lapajian, 2010). These school readers are printed in large numbers, thus driving up the ratios of both English as a source language and Ugandan languages as target languages. The lesson to pick from this study is that the more the national and regional language policies go beyond discussions and speeches and get into practical application, the better it will be for the growth of translation studies in Runyakitara. Such suggestions on best practices to adopt for the future are best analysed when one knows the history of a discipline. The preceding chapter traced the history of Bible translation in Uganda as one of the beginnings of translation in Runyakitara. How does this link up with the global history of translation?", "task_type": "grammar_instruction"}
{"instruction": "Translation and Interpretation: A Historical Perspective", "completion": "Contemporary scholars in translation studies like, George Steiner, have now become more specific on the history of translation by distinguishing the discipline from the history of language. George Steiner (1975) for instance has divided the chronology of the discipline into four periods which we are going to adapt as our base for analysis in this chapter with adjustments: The first period refers to the time of the great Roman translators like Horace and extends for 1,700 years; The second period dates from the 1900s to the 1940s; The third one extends from the 1950s to the 1960s; and The fourth one dates from the 1960s to 2000; The fifth period from 2000 to the present 3 3 . 1", "task_type": "grammar_instruction"}
{"instruction": "The First Period in the History of Translation", "completion": "This period, according to the scholar As-Safi (2011), from the University of Petra, starts with the Romans translators but should extend to ancient translated documents that have been found in Egypt and Iraq. This period was specifically documented in Fraser Tyler's essay on the \"Principles of Translation\" in 1791 and it is the longest in translation history. It is characterised by its word-for-word and sense-for-sense translations. It emphasises the aesthetic criteria of the target language (TL) rather than the \"rigid notions of fidelity\". Early translators like Horace in his Art of Poetry, warn against the \"over-cautious imitation of the source model and slavish literalism\" (cited in As-Safi, 2011). This period concludes with the discussion of good translation as that \"in which the merit of the original work is so completely transfused into another language\" (Bell, 1991). From the above discussions, Tyler deduces three laws that are characteristic of this first period: The translations should give a complete transcript of the ideas of the original work; The style and manner of writing should be of the same character with that of the original work; The translation should have all the ease of the original composition (Cited in As-Safi, 2011).", "task_type": "grammar_instruction"}
{"instruction": "The Second Period", "completion": "This period, according to Steiner (1975), runs up to the forties of the twentieth century. It is characterised by the focus on the theory of hermeneutic inquiry (from the Greek - to understand) and the development of a vocabulary and methodology of approaching translation. One theorist who was pronounced during this period is the French humanist Etienne Dolet who proposed the early principles of translation in \"La Manière de bien traduire d'une langue à l'autre\" (\"How to translate well from one language to another\"): The translator must fully understand the sense and meaning of the original author; The translator should have perfect knowledge of the both the source language (SL) and the target language (TL); The translator should avoid word-for-word renderings; The translator should use forms of speech in common use; The translator's words should choose and order appropriately words to produce the correct tone. These five principles were further summarized by John Dryden (1631-1700) in his \"Preface to Ovide's Epitsle\" into three categories of translation: Meta phrase, or turning on an author word-by-word, and line-by-line, from one language to another; Paraphrase or a translation with latitude, the Cicerian \"sense for sense\" view of translation; Imitation, where the translator can abandon the text of the original as he sees fit, \"between the two extremes of paraphrase and literal translation\" (in AsSafi, 2011).", "task_type": "grammar_instruction"}
{"instruction": "The Third Period", "completion": "This is the shortest of all the periods in translation history. It starts with the first papers on machine translation in the 1940s and extends for less than three decades. It is characterised by the introduction of structural and applied linguistics as well as contrastive studies in morphology and syntax. These new studies help the translator to \"identify similarities and differences between native language (NL) and foreign language (FL) and integrate the communication theory into the study of translation\" (Steiner, 1975, in As-Safi, 2011, pp. 297-413).", "task_type": "grammar_instruction"}
{"instruction": "The Fourth Period", "completion": "This period has its beginning in the 1960s and according to Steiner, it is still running up to the present date. It is characterised by the translator's recourse to the use of hermeneutic inquiry in translating and interpreting. Translators in this period revised their approaches in order to include other disciplines in translation. This contemporary period has witnessed the emergence of a lot of new theories such as \"polysystem theory\", from a group of Russian literary theorists, offering a general model for understanding, analysing and describing the functions and evolution of literary systems and its application to the study of translated literature. The period also includes the \"skopos theory\" (from Greek purpose) developed in Germany in the late 1970s, reflecting a shift from mainly linguistic theories to a more functionality and socioculturally oriented conceptualisation of translation. Unlike the preceding periods where one school of thought was pronounced, in this contemporary period we notice the diversification of the theorists' orientation. This period also has experienced a marked increase in translation needs in the second half of the 20th 20 th century: the political, business, scientific, tourist, academic educational, religious and other needs that have increased significantly and they continue to increase as communication with \"the other\" gets faster, wider and more sophisticated. This is why this period privileges the principle of internationality in translation.", "task_type": "grammar_instruction"}
{"instruction": "The Fifth Period", "completion": "The fifth period which is hereby proposed is the era of translation computerisation. This fifth period also coexisted with the fourth since advanced work by translation theorists, linguists, engineers, researchers, evaluators of end-user groups, professional translators, trainers and translation companies started to bear fruits in the 1940s. From that time, improvement of automatic machine translation of source text (ST) into target language has been on-going. It was improved with the assistance of man providing a post-editing semantically equivalent and well-formed text in the target language (TL). From the \"direct translation\" (morpho-syntactic replacements) of the 1950s, computerised translation has advanced to \"rule based approaches\" (rules of transfer for the particular pair of languages being handled) and \"corpus based approaches\" (using algorithms to match the new TL segments with the built-in SL segments) (Quah, 2006 cited in As-Safi, 2011). The early Runyakitara translations were mainly from the third and fourth period in the history of translation and as noted in the introduction, these were unfortunately not many. But the fifth period which is bringing with it a lot of open source materials and virtually translated \"documents\" is fast increasing space for minorities in the translation world. This is increasing the hopes of the unheard and \"untranslated\" voices.", "task_type": "grammar_instruction"}
{"instruction": "Translation Theories", "completion": "From the existing literature, for almost two thousand years, translation theory had been merely concentrating on outstanding translated works of art. The science of translation, earlier on known as \"translatology\", did not emerge until the 1940s (AsSafi, 2011). In the actual sense of the discipline, however, the history of translation deals with: \"what translators say about their art/craft at different periods: what kinds of recommendations translators have made and how translation science has been taught\" (Baker, 2005). Translation theory is of importance to translators because it helps them to determine the appropriate translation method for the text or text-category in question. It is also important in providing \"a framework of principles, restricted rules and hints for translating texts and criticising translations, a background for problem solving\" (As-Safi, 2011). A rigorous theory of translation, in the case of Runyakitara, provides a practical evaluation procedure, with specific criteria, which indicates a certain level of accomplishment of the task under study. Eugene Nida (1976) seems to offer a good summary of translation theories when he observes that \"due to the fact that translation is an activity involving language, there is a sense in which any and all theories of translation are linguistic\" (Nida, 1976, p. 66). He goes on to classify these theories into three sub-categories which we will use in our analysis: philological theories, linguistic theories, and socio-linguistic theories. This classification depends upon the perspectives and approaches applied to the principles and procedures of translation discussed in the preceding chapter.", "task_type": "grammar_instruction"}
{"instruction": "Philological Theories", "completion": "These rely on philology as the study of the development of language, a concept linked to the classical literary studies (As-Sifa, 2011). In the case of Runyakitara, they will be mainly concerned with the comparisons of Runyakitara structures and those of other indigenous and foreign languages into which one is translating or interpreting. They will dwell on the functional correspondence, literary genre, stylistics and rhetoric. As Nida (1976) explains, instead of \"treating the form in which the text was first composed, they deal with corresponding structures in the source and receptor languages and attempt to evaluate their equivalences\" (Nida, 1976, p. 69). Such translation theories will be found useful in assessing translation procedures that are used for translating classical Runyankore recitations (Ebyevugo) and transcribing traditional songs (Ebyeshongoro) into English and other foreign languages.", "task_type": "grammar_instruction"}
{"instruction": "Philosophical Theories", "completion": "Proponents of philosophical theories like George Steiner (1975) emphasise \"the psychological and intellectual functioning of the mind of the translator\" (p. 249). He explains that such a theory of translation is essentially \"a theory of semantic transfer from source language (SL) into target language (TL)\" (p. 249). This is what has been termed the \"hermeneutic approach\" aiming at understanding a piece of oral speech or written text and the attempt to diagnose the [translation] process in terms of a general model of meaning (Steiner, 1975). Steiner approaches the act of literary translation \"in the context of human communication across barriers of language, culture, time and personality\" (Steiner, 1975, in As-Safi, 2011, pp. 297-413). He thus sub-divides the [hermeneutic] motion into four stages of: Assuring and determining the sense in ST, that has to be extracted; Invading, extracting the meaning and bringing it home; Incorporating new elements into the target linguistic and cultural system; and finally, Compensating or restoring in the target text what the translator failed to recover from the original text (Steiner, 1975). The translation of proverbs and sayings from the Runyakitara languages into English and other languages, may find good use of these philosophical theories.", "task_type": "grammar_instruction"}
{"instruction": "Linguistic Theories", "completion": "Unlike the philological theories which compare genre, stylistic, and features of the ST and TT, the linguistic theories are based on the comparison of linguistic features, their development, mainly due to the application of linguistic fields such as semantics (meaning), pragmatics and the teaching of translation/interpretation. These theories view translation as \"simply a question of replacing the linguistic units of the ST with the 'equivalent' TL units without reference to factors like context or connotation\" (As -Safi, 2011, p. 35). According to Nida and Taber (1969), linguistic translation contains elements which can be directly derived from ST wording. In this model, the surface elements of ST (grammar, meaning, connotations) are analysed as linguistic structures that can be transferred to the TL and restructured to form TL surface elements.", "task_type": "grammar_instruction"}
{"instruction": "Functional Theories", "completion": "The 1970s and 1980s witnessed a shift from the static linguistic typologies of translation to communicative approaches for the analysis of translation (As-Safi, 2011). The functional theories focus on the use of text type and language functions (Baker, 2005; Shuttleworth & Moiro, 2007). In the text type argument, it is at the level of the text rather than the words, that equivalence and communication are effected. In the informative text for instance, the purpose is to communicate facts. Hence, when analysing an informative translation in Runyankore, one should check whether the translator has transmitted the full referential of conceptual content. In the example of \"Instructions\" translated by Natukunda and Asiimwe (2012a) for the non-governmental organisation, ACCLAIM, our interest as translators was to ensure that the text was fully informative and contained no ambiguity as demonstrated in the box below ( Ry/Rk Ry/Rk ):", "task_type": "grammar_instruction"}
{"instruction": "Instructions", "completion": "This interview should be started only once informed consent has been obtained from the participant. Read all of the questions and all of the information that is in bold print aloud to the participant. Please read all information as it is written. Interviewer instructions are in italic print these are for your use and should not be read aloud. Please mark an", "task_type": "grammar_instruction"}
{"instruction": "X", "completion": "X in the box that corresponds to the reply by the participant. Note that some questions have multiple responses possible. Please mark an X in the box next to each reply. Do not read the list of possible responses to the participant, unless noted in the instructions for a specific question. If someone replies \"I don't know\" this should be the only response indicated. For the \"Other\" responses, mark an X in the box and then write the response on the line provided. Please record participants' comments as directly and carefully as possible. At this time, mark start time of interview below and then proceed with the interview.", "task_type": "grammar_instruction"}
{"instruction": "Endagiiiiro", "completion": "Ekigaaniiro eki kitakaatandikwa otakatungire okwikiriza kw'orikugarukamu ebibuuzo. Banza waayaturira orikugarukamu ebibuuzo byona n'ebyokushoboorora ebihandilkire omuri bwino ekwasire. Nitukushaba ngu oshome ebibuuzo byona n'ebyokushoboorora nk'oku biri. Endagiiiiro z'orikubuиza zihandiikire omu bunyuguta bukye - ebyo n'ebyawe kukoresa, otakaabishomera orikubuuzibwa ('yagarukamu?). Ijuka ngu ebibuuzo ebimwe biine ebyokugarukamu by'emiringo mingi. Nitukushaba ngu oyorekye n'akabonero ka X buri kyagarukwamu kyona. Otakaashomera ou orikubuиza eby'okugarukamu ebi arikubaasa kweyambisa kwihaho baaba baakikuragiira omu ndagiiriro y 'ekibuuzo ekyo kyonyini. Omuntu yaagarukamu ati: \"Tindikumanya\" kibe eky'okugarukamu kyonka eki oraayorekye. Ku araagarukemu \"Ekindi\", yoreka akabonero ka X omu kashanduuko akari omumaisho g'ekyo ky'okugarukwamu, reeru ohandiikye eki yaagamba kyonyini aha runyerere ru baakuha. Nitukushaba ngu ohandiikye eki baakugarukamu nk'oku baakigamba kwonyini. Orikugarukamu ebibuuzo yaagira eki yaarengyeza, kihandiikye kurungi n'obwegyendesereza bwingi. Mbwenu hati handiika obwire bwonyini obu waatandikiraho ekigaaniiro kyawe. Source: Edith Natukunda-Togboa & Allen Asiimwe: ACCLAIM Men's Questionnaire Translated Oct 3-2012 In the expressive text which favours creative composition, one would check to see whether the aesthetic and artistic form of the ST has been transmitted. In an operative text, the translation should create an equivalent of a behavioural response. The audio-medial texts require a \"supplementary method\"; that is supplementing adequately with visual images, sound, music and action. In the words of Munday (2001, p. 16), \"the text type approach moved translation theory beyond the effect they create among the readers; going towards the consideration of the communicative purpose of translation\". Nord (2007, p. 8) goes on to add that translation, under this perspective is uplifted \"to a form of mediated intercultural communication\".", "task_type": "grammar_instruction"}
{"instruction": "The Socio-linguistic Theories", "completion": "These theories, according to As-Safi (2011), endeavour to link translation to the communicative theory and the information theory with a special emphasis on the receptor's role in the translation process. We hasten to add that the sociolinguistic theories do not disband language structures, but rather, deal with them at a higher level, in accordance to their functions in the communication process. These structures may include rhetorical devices, or figures of speech such as simile, metaphor, irony, hyperbole, etc. These theories require the translator to exhibit a high level of language performance.", "task_type": "grammar_instruction"}
{"instruction": "The Interpretative Theory", "completion": "The interpretative theory is also known as the theory of sense and is part of the socio-linguistic theories. Originally, it was designed to reflect the process involved in conference interpretation. The proponents of this theory argue that: ... interpreters do not work merely with linguistic meaning, but also need to take into account such factors as the cognitive context of what has already been said, the setting in which the interpreting is taking place and the interpreter's own world knowledge\" (Lavault, 1966, cited in Shuttlewoth & Cowrie, 2007, p. 85). The focus, in this case of interpretation, is on the intended meaning, or the sense, than the words of the speaker on the floor, which is the oral source text. We note also that the target text that is relayed to the receptor in the interpretation process is also in the oral form.", "task_type": "grammar_instruction"}
{"instruction": "The Systems Theory", "completion": "It promotes a general model for understanding, analysing and describing the functioning and evolution of literary systems with special emphasis on the study of translated literature. Followers of this theory give priority to the requirements of the target language, stressing readability and accessibility, employing a pleasant and easy style. An example of the systems' theory is Baker's polysystem theory.", "task_type": "grammar_instruction"}
{"instruction": "The Manipulation Theory", "completion": "This is also associated with the translation of literature. According to Hermans, under this theory, translation implies a degree of manipulation of the ST for a certain purpose, because its process aligns \"the target text (TT) with a particular model which should secure social acceptance in the target culture. This theory is descriptive, target oriented, functional and systemic\" (Hermans 1985, p. 11). In contrast to the linguistic theories, this one approaches translation not as science, but rather as an art which permits manipulation rather than rigid equivalences. Accordingly, translation is deemed a \"re-writing process and the translator a re-writer who can alter or manipulate the ST in such a way as to be acceptable in the target language and culture\" (As-Safi, 2011, p. 41).", "task_type": "grammar_instruction"}
{"instruction": "The Aesthetic Communication Theory", "completion": "This theory propounds the creativity-orientation, especially for literature, which is essentially an aesthetic communication between the translator and the target reader. This theory caters for the arousing of the reader's suspense, interest and pleasure. To this end, according to As-Safi, \"it employs fore-grounded structure, a highly elevated style and literary diction\" (Steiner, 1975, in As-Safi, 2011, pp. 297-413).", "task_type": "grammar_instruction"}
{"instruction": "The Relevancy Theory", "completion": "This is associated with pragmatics which deals with the use of language in communication. More specifically, it deals with the way meaning is conveyed and manipulated by the participants in a communicative situation. In other words, pragmatics deals with the speaker's meaning and the way it is interpreted by the hearers through what is known as \"implicature\". The theory emphasizes \"the interpretative use of language as distinct from the descriptive use\" (Palumbo, 2009, cited by Allot 2003, p. 51). Baker (2005), points out that human communication is based on the ability of human beings to infer what is meant that may be accounted for through the principle of relevance, defined as achieving maximum benefit at minimum processing cost. The relevance theory tries to account for the way the information processing faculties of the mind enable us to communicate with one another. \"Its domain is therefore with the mental faculties rather than texts or processes of text production\" (Gutt, 2000, p. 21). From the foregoing, one can observe that each translation theory has its way of trying to balance the semantic content and the literary values of the original text. They represent sets of options for assessing whether the right word was chosen or the appropriate modification was effected. The correct application of these theories on Runyakitara consists of mastering the art of choosing the appropriate set of options available for a multi-dimensional assessment of the processes and product of translation.", "task_type": "grammar_instruction"}
{"instruction": "Translation and Interpretation Strategies", "completion": "The preceding sections dealt with the theoretical base of translation and how it has evolved with the science of language and communication. This section links the science and art of translation to the strategies adopted for the different text types. From the onset, it is noted that some scholars of interpretation refer to strategies as techniques or methods of translation. In this chapter, a strategy of translation is considered like a procedure that helps to solve a problem encountered in translating a text or its segment (Baker, 2005). There are local strategies which deal with text segments and global ones which deal with whole texts. In both cases, when one is translating, a strategy or technique needs to be selected to tap into the translator's background knowledge, his/her awareness of the register, content, the relevant linguistic conventions and his/her mastery of the language. Below are some strategies that can be used for tackling different text types or dealing with a specific function/purpose of translation.", "task_type": "grammar_instruction"}
{"instruction": "Domestication Strategy", "completion": "It is also known as \"normalisation [or] naturalisation strategy\". It is useful in \"bridging gaps and achieving intelligibility in line with the hermeneutic approach which focuses on interpretation and grants the translator the right to manipulate the text so as to make it natural, comprehensible and readable\" (Steiner, 1975, in As-Safi, 2011, pp. 297-413). The original text is subjected to an adaptation so as to be re-cast and made compliant with the target linguistic and cultural conventions and to accomplish the purpose of translation. This strategy is often adopted by liberal translators as seen in the following translation of proverbs from Runyankore: Tingasiga tasiga ntoni The drunkard never misses hard fist knocks (Interpretation: If you keep going to every bar where alcohol is, you will not miss getting a hard fist knock because where alcohol is, the chances of fighting are high). Mpora mpora ekahisya oтиnyongororwa aha iziba Slow steps led the earthworm to the well (Interpretation: Hard tasks are accomplished by taking the first step) (Source: Africansoulmag.com Accessed on 12/12/2013) The translator has accompanied the proverb with an interpretation that is readily understandable by a contemporary foreign audience.", "task_type": "grammar_instruction"}
{"instruction": "Compensation Strategy", "completion": "This concerns the technique of making up for the translation loss of significant features of the source text (ST) by approximating and supplementing their effects in the target text (TT) (Hervey & Higgins, 1992). In many legal, political, scientific and technical texts where translation loss is anticipated, compensation has been frequently utilised to make up for that loss. In the texts that have translated the analysis of the Rwanda genocide, for instance Taylor (1999), although the direct meaning of \"interahamwe\" was known to be \"those who work together\", the terminology has been left in Kinyarwanda, with a supplement of \"Interahamwe militia\" to give the political connotation of their military orientation.", "task_type": "grammar_instruction"}
{"instruction": "Elaboration and Explication Strategy", "completion": "In order to communicate the message in the ST when the translator cannot find the exact equivalence, she or he may resort to the elaboration or explanation of the segment (As-Sifa, 2011). Such explications have been used for similes, metaphors and technical terminologies, as shown below: Preterm labour (after 20 weeks, but before 37 weeks), □ □ (2) Kutandika kurumwa obwire butakahikire (bwanyima y'esande 20 - kwonka atakahikize esande 37) □ □ (2) Pre-eclampsia/eclampsia, (convulsions, severe headache, blurred vision, loss of consciousness) □ □ (8) Kuteerwa emiyaga, n'omutwe gw'amani, okaba nk'ayahuma, okagwa akama □ □ (8) Source: Natukunda-Togboa & Asiimwe (2012). In the translation cited above, the technical segments from women's reproductive medical terminologies were best translated by elaboration and explication where an equivalent name of the health status or disease was not readily available in Runyankore.", "task_type": "grammar_instruction"}
{"instruction": "Approximation and Compromise Strategy", "completion": "This strategy tries to create a balance between the SL aesthetic and cultural values which are acceptable or unacceptable in the TL. The difficulty with discretional approximation though has achieved \"an equilibrium whereby the original aesthetic flavour is transferred into English without hindering genuine comprehension or producing something that can be rejected as totally un-English\" (As-Safi, 2011). Many terms referring to cultural-bound values and practices of the Banyakitara have been approximated to equivalents which are accepted as natural\" in English but do not exactly transfer the same meaning to the English speaking Munyakitara. Terms like \"Omufumu\" who should have been a \"spiritual healer\" was approximated to \"diviner\" or at worst \"witchdoctor\" and \"okurunga\" equated with \"spicing\" when it actually does not involve putting any of the modern spices in the food.", "task_type": "grammar_instruction"}
{"instruction": "Equation and Substitution", "completion": "Using the words of Malone (2013), \"the most obvious form of equation is that of the loan word, where equality would seem absolute\". We now talk of going on \"safari\" using the \"kompyuta\" in Runyakitara and putting on \"Busuti\" like the Baganda and when you visit an Atesot friend you will drink their brew \"ajono\" and play \"omweso\". These events, dresses, foods, and sports have now become a familiar part of our daily life because of intercultural living and social proximity. However, Malone (2013, p. 1) warns, that \" … … the term will not conjure up the same association as it does in the source language\"... The second form of equation is provided by the \"calque\", where the target language adapts the source language term to its own morpho-phonological framework. The Runyankore \"okupaminga\" term for \"perming hair\" or \"kalituusi\" for eucalyptus have been accepted as common usage. Another example is the shout of acclaim \"Encore!\" from French in musical concerts in Uganda, which is dressed to cover the complexities of gender, plural and politeness markers that would otherwise be needed if another translation strategy was chosen for requesting a repeat. One of the most common risks associated with the word-for-word equation is that of false cognates (false friends), where the meanings of deceptively similar terms do not match across languages. The classic examples in Runyakore and Luganda are okushitama/okusitama, [sitting down/squatting] and kokareebe/koboine [it serves you right/what a pity] in Runyankore and Rutooro. To return to Malone's (2013) terminology, the antithesis of equation is substitution, adopted when there is no direct equivalence. For example, at a purely grammatical level, the Rutooro prepositional phrase replaces (substitutes) the English genitive: \"Acts of the Apostles'\" will be translated as Engeso z'Abakwenda. At a more semantic level, the proverb Atariho tagwerwa muti, in French is replaced by Les retardatires mangent les os [Literally: Late comers eat bones]. At the beginning of the Walt Disney Pictures version of 'Alice in Wonderland' (1951), Alice is given a song to sing, 'all about cats and rabbits'. If the film was to be done and Alice was to sing in Runyakitara, another simple and silly song would be chosen. The reasons for such changes are not merely linguistic or merely cultural relocation, but linguistic fidelity that can be rejected in the interest of a greater good, for the entertainment of children (Malone, 2013).", "task_type": "grammar_instruction"}
{"instruction": "Divergence and Convergence", "completion": "The strategy of divergence focuses on choosing a suitable term from a potential range of alternatives. \"A road\" in Runyankore could be rendered by omuhanda, or oruguudo; while \"to take\" can be translated as \"okutwara\" or \"okwihaho\". Divergence represents a relationship of one-to-many. \"Okuhindura\", for instance, could mean to change, to exchange, to turn, or even, to translate. Where there is a whole set of possibilities, the translator's aim is to make the right choice. Convergence, on the other hand, represents a relationship of many-to-one. It is the opposite of Divergence. We could cite the case of French pronouns \"Tu, Te, Toi, Vous\" that all would converge into \"You\" when translating into English.", "task_type": "grammar_instruction"}
{"instruction": "Amplification and Reduction", "completion": "Amplification requires the translator to add some element to the source text so as to improve comprehensibility. The most frequent form of amplification is the translator's note, be it in form of an endnote, or footnote or a parenthesis following the item in question. Sometimes, a single lexical item in one language needs a 'collocational' partner in the other. Certain components may be cultural, semantic, linguistic, or a mixture of all. The amplification device is also found in technical translation in order to aid comprehension. Reduction, as the term suggests, consists of omitting elements in a target text because they are redundant or even misleading. Thus, the 'blackboard' in Runyankore becomes merely orubaaho and a 'folktale' is ekigano.", "task_type": "grammar_instruction"}
{"instruction": "Diffusion and Condensation", "completion": "A source text item is expanded without adding any extra layer of meaning, that is, it provides more or less elaboration in the target language. In Runyankore, a sentence which ends with shinta expresses a lot of doubt or fear or mistrust in the person who is the subject. Yaagira ngu naabireeta! shinta! He said he will bring them! I highly doubt it. In the case of condensation, a source text is contracted without omitting any layer of meaning (Melone, 2013). The target text expression should linguistically be more economic. Ekintu ky'omuhendo gw'ahansi = cheap Kushara emihendo = = Sale In the other direction, prepositional verbs and phrasal verbs are typical of this phenomenon: To do make up = okwesiiga To make up your mind = okusharaho To be obliged to have recourse to = = okuharirizibwa", "task_type": "grammar_instruction"}
{"instruction": "Re-ordering", "completion": "The strategy of re-ordering, is within the field of comparative syntax. At its simplest, it requires the translator to operate basic inversion procedures with, for example, the adjective-noun sequences: white horse / embaraasi erikwera, and the verb-object positioning: Ninkukunda / I love you. Set collocations of two or more items exist in both languages: okufa n'okukira / life and death; ekiine ebirikwera n'okwiragura/ black and white; ahagati y'amaino ga rufu n'ekituuro / (between) the devil and the grave. The foregoing examples indicate how such pairings can sometimes match perfectly or match partly but belong very definitely in the same semantic field, and match perfectly but in an inverted form. The very frequent use of the passive voice in English creates another need for re-ordering in translating into Runyakitara since it has: its own identical passive forms; e.g., Abantu boona nibamukunda / He is loved by everyone; an active form using verbs with impersonal agents whose nominal or pronominal identity never appears; e.g. Tibakakingambiraga I have never been told that/They have never told it to me. He is being interrogated = = Bariyo nibamubuиza With all these observations on strategies in mind, it becomes clear that a thorough mastery of the lexico-grammar of the source language and the target language is indispensable for a translator.", "task_type": "grammar_instruction"}
{"instruction": "Interpreting Strategies", "completion": "In the preceding sections we have been looking at translation as a means of transferring values and the creation of equivalents through the written text. Interpretation deals with a similar process and product but orally. The two terms, are NOT interchangeable, as the general public tends to suggest. Interpretation is much more demanding than translation in terms of competences required. The major requirements for a competent translator could be summarised as the mastery of SL and TL, thorough knowledge of source and target cultures, familiarity with the topic/register, vocabulary wealth, and awareness of the three-phase process: SL decoding, trans-coding or SL-TL transfer, and TL encoding (As-Safi, 2011). Simultaneous interpreting, on the other hand, requires at least five more skills: short-term memory for storage and retrieval, acquaintance with prosodic features and different accents, quick thinking and paying full attention, and self-composure. For consecutive interpretation which is done segment by segment, with pauses in between, the interpreter requires in addition, the knowledge of shorthand writing skills.", "task_type": "grammar_instruction"}
{"instruction": "Compensation Strategy in Interpreting", "completion": "Unlike the translator who enjoys the availability of time and resources, the interpreter has to work rapidly so as to keep up with the natural speaking speed of the floor language (speech of the orator), working out the sense equivalent and listening. The maximum acceptable relay-delay is 30 seconds after the floor language. The interpreter is therefore, often obliged to resort to compensation strategies in order to ease the burdens of constraint, achieve a smooth performance, maintain a fluidity of ideas and improve the pace of delivery. In this speech where the orator was making a list of the agricultural products of Mali, the interpreter compensated for the last item as it was unfamiliar to the Ugandan audience: .... les arachides, le mais, les haricots, le millet, et noix d'acajous .... groundnuts, maize, beans, rice, millet and other grain crops.", "task_type": "grammar_instruction"}
{"instruction": "Syntactic Modification Strategy", "completion": "To eliminate or reduce delays and to counter the risk of lagging behind the SL speaker, the interpreter starts simultaneously uttering before he perceives the whole idea. This entails carrying out certain syntactic adjustments. For example, in interpreting from English into Runyankore, the interpreter can start the sentence with the subject, add a nominal clause to attribute the action and end with a verbal phrase. By doing so, she/he could reduce the time required to wait until the speaker utters the verb that might follow a long noun phrase with sometimes embedded phrases and clauses. For example: \"The Ministers of Foreign Affairs of IGADD are gathered in Juba in negotiations to convince the warring factions in South Sudan to stop fighting and hold a national dialogue\" (BBC World Service, Focus on Africa, 19 th th Dec 2013). \"Nk'oku okurwana omuri Sudan Ey'Omumashuuma kuriyo nikweyongyera, ba Minista b'Enshonga ez'Aheeru ab' Ekigombe ky'Ebyentunguuka n'Okwerinda Ekyanda (IGADD), hati bari omu rukiiko Juba kuteesa n'abeebembezi b'Ebibiina ebirikurwanirira okurekyera aho orutaro reeru bakaza omu kigaaniro ky'okukoragana omuri eryo ihanga\" (Translated by Natukunda-Togboa, 19-12-2013).", "task_type": "grammar_instruction"}
{"instruction": "Segmenting and Chunking Strategy", "completion": "The interpreter can resort to this strategy when the SL speaker utters a lengthy sentence which has to be 'sliced' into sense-units so as to cope with the short-term memory (As-Safi, 2011). Conversely, she/he may combine short sentences into a compound one for coherence in delivery.", "task_type": "grammar_instruction"}
{"instruction": "Lining-up or Queuing Strategy", "completion": "In order to reduce the constraint of time-lag, the interpreter may delay rendering a less significant information segment amidst a heavy load period of piled up information and then catch up in any lulls that occur later. It should be noted however, that the delayed segment may not be cohesively compatible with the flow of delivery and may thus disrupt the thematic progression (El-Shiyab & Hussien, 2000).", "task_type": "grammar_instruction"}
{"instruction": "Calquing Strategy", "completion": "This is another strategy used to mitigate the effects of time constraints and to avert any anticipated lexical difficulty. The interpreter may imitate the SL lexical patterns and collocations and hence produce a literal, 'verbatim' rendition. An example of this is when frequently African proverbs and sayings are introduced 'verbatim' in political speeches: Nimbagambira nti, \"Akati kainikwa kakiri kato\". I am telling you, \"a tree is bent when it is still young\".", "task_type": "grammar_instruction"}
{"instruction": "Paraphrasing Strategy", "completion": "Conversely, the interpreter may resort to paraphrase in encountering a SL culturespecificity, hence it may be rightly called \"Exegetic Strategy\". For the same sentence above she/he may choose to say: Indeed, \"a tree is trimmed at an early age\".", "task_type": "grammar_instruction"}
{"instruction": "Approximation Strategy", "completion": "Due to speed constraint, when the interpreter does not find a direct TL equivalent or fails to remember it, she/he can produce an alternative that has common semantic features. For instance, opium poppy could be approximated to \"enjaayi\" (marijuana).", "task_type": "grammar_instruction"}
{"instruction": "Borrowing Strategy", "completion": "To cope with the speaker and maintain a rapid pace of delivery, the interpreter may have recourse to loan words through transliteration. Most frequently, this is done for technical terms like video, stadium, cinema, IGADD, UNESCO, boda-boda.", "task_type": "grammar_instruction"}
{"instruction": "Ellipsis Strategy", "completion": "This is an economising strategy where some SL words are deleted when they are believed to be superfluous, repetitive or redundant, e.g. (I will) see you later. (If) God (is) willing. (May you) travel safely. All the strategies of interpretation that we have analysed arise directly from the constraints encountered in the interpretation process itself. It is essential for aspiring practitioners to understand the theoretical explanations in order to avoid making the same mistakes as their predecessors in practice. When teaching, the lecturer/instructor can actually pick and demonstrate strategies that can be used to overcome syntactic and semantic constraints, those for solving phonological, prosodic and phatic problems, and those to tackle paralinguistic and psychological constraints like tract and stage fear. In general, however, constant detailed reading assists the interpreter to familiarise with content and register, and to deal with the preliminary linguistic constraints. Other issues concerning accents, intonation, pitch, rhythm and tempo get to be solved as the practionner gets more accustomed to the profession. Indeed, as As-Safi (2011, p. 39) rightly observes, in the final analysis \"translating/interpreting is an intercultural communication act that requires bicultural competence\".", "task_type": "grammar_instruction"}
{"instruction": "Audio-Visual Translation", "completion": "I have decided to end this chapter with a section on audio-visual translation because it seems to me to be a new area that is technically located midway between translation and interpretation. Yet it is a field which is attracting a lot of media attention as it is a fashionable channel of popularising Runyakitara using the new digital technologies and social-media networks. The advent of digital technology, especially the mass production of DVDs in Third World Countries like Uganda, has meant an increase in films, television programmes which are mostly in English, frequently with subtitles. But there are increasingly those with a diagonal (different language) sub-titling including Runyakitara. In addition, the term used for the interpretation played over the DVD orally, is \"dubbing\" (Ghaemi & Benyamin, 2010). Both these processes are combined under the category of screen or audio-visual translation (AVT). Screen translation, a translation method which makes use of the acoustic channels, as recognised by Baker and Hochel (1998, p. 74) has undergone a lot of rapid growth over the last two decades. This is certainly linked to the fact that it is the quickest and most economical strategy of translation and interpretation. Subtitling is defined as \"supplementing the original sound track with another voice, in another language\". Similarly, audio-visual transfer denotes \"the process by which a film or television programme is made comprehensible to a target audience who is unfamiliar with the original source\" (Ghaemi & Benyamin, 2010, p. 40). Technically therefore, these are processes which involve literary and figurative translation and interpretation. According to Gottlieb (1998 cited in Schwarz 2003, pp. 5-6), a subtitler is faced with formal (quantitative) and textual (qualitative) constraints: \"textual constraints are those imposed on the subtitles by the visual context of the film, whereas formal constraints are the space factors (a maximum of 2 lines and 35 characters) and the time factor\". Schwarz (2003, p. 5) goes on to add that \"the main problem in subtitling is caused by the difference between the speed of the spoken language and the speed in reading; both require a reduction of the text.\" In terms of benefits, scholars have demonstrated that, there are some advantages for watching subtitled language programmes. First, watching subtitled programmes fosters the practice of the language of the screen translation or interpretation. Secondly, such programmes can improve reading skills, in this case in Runyakitara. However, these benefits only apply if the subtitles meet the quality requirements. Pushing further Gottlieb's findings (2004), one can deduce that interlingual subtitling, which encompasses societal and language-political implications, is instrumental in improving reading skills, boosting language competences, facilitating easy and cheap intercultural exchange. Gottlieb goes on to propose the following translation strategies for subtitling films: Expansion is used when the original text requires an explanation because of some cultural nuance not retrievable in the target language. Paraphrase is resorted to in cases where the phraseology of the original cannot be reconstructed in the same syntactic way in the target language. Transfer refers to the strategy of translating the source text completely and accurately. Imitation maintains the same forms, typically with names of people and places. Transcription is used in those cases where a term is unusual even in the source text, for example, the use of a third language or nonsense language. Dislocation is adopted when the original employs some sort of special effect, e.g., a silly song in a cartoon film where the translation of the effect is more important than the content. Condensation would seem to be the typical strategy used, that is, the shortening of the text in the least obtrusive way possible. Decimation is an extreme form of condensation where perhaps for reasons of discourse speed, even potentially important elements are omitted. Deletion refers to the total elimination of parts of a text. Resignation describes the strategy adopted when no translation solution can be found and meaning is inevitably lost (Ghaemi & Benyamin, 2010). The most important challenge regarding subtitling in countries like Uganda, is the \"lack of responsible institutions and educated professional subtitlers at work\" (Ghaemi & Benyamin, 2010, p. 39). Secondly, most DVDs are subtitled using special software intended to exclude human interference. In situations where the technology is well developed, the quality of the translation is good. But in Uganda, where the subtitling in Runyakitara is mostly effected on pirated DVDs, using back street make-shift \"studios\", there is hardly any standard to be respected. Our interest in the present publication is to call on universities and other tertiary institutions to include the study of subtitling in translation and interpretation studies, so that professionals can be trained for such work. Educated subtitlers will not come into the realm of film, music and entertainment industry as long as screen translators and interpreters remain in the backstreet shadows hiding from law enforcement agents. They need to be recognized for their creative contribution to the image and sound productions and to be included in the curriculum of translation and interpretation studies.", "task_type": "grammar_instruction"}
{"instruction": "Conclusion", "completion": "In conclusion to this chapter, we can observe that theoretical discussions on translation and interpretation are important because they widen the practitioners' and learners' 'perspective' for the use of systematic strategies in the translation and interpretation of texts. In terms of linking theory to practice in this chapter, the insights of Bassnett (2002) seem to be still pertinent to our conclusion: \"To divorce theory from practice, to set the scholar against the practitioner as happened in other disciplines, would be tragic indeed\" (Bassnett, 2002, p. 17). In this chapter we have tried to show that in the history of the discipline, the different theories that have been advanced and the strategies that have been proposed are crucial to training in translation and interpretation in Runyakitara. In the chapter, we have also illustrated how new areas in the discipline, like audio-visual translation and screen interpretation, which hitherto have not received serious attention, can bring forth economic, linguistic and socio-cultural benefits if they are promoted and formally incorporated in translation and interpretation studies.", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Allot, N. (2003). Key terms in pragmatics. Retrieved from http//www.scribid.com/doc/305592132/key-terms-in-pragmatics As-Safi, A. B. (2011). Translation theories: Strategies and basic theoretical issues. Jordan: University of Petra. Baker, M., & Malmkjčr, K. (Eds.). (1998). Routledge encyclopedia of translation studies. Amsterdam & Pihiadelpia: Routledge. Bandia, P. F. (1993). Translation as culture transfer: Evidence from African creative writing. TTR: Traduction, Terminologie, Rédaction, 6(2), 55-78. Bassnett, S. (2002). Translation studies (Rev. Edn.). London: Routledge. Bell, R. T. (1991). Translation and translating: Theory and practice. New York: Longman. Ghaemi, F. & Benyamin, J. (2010). Strategies used in the translation of interlingual subtitling. Journal of English Studies, 1(1), 39-49. Gottlieb, H. (1992). Subtitling: A new university discipline. In C. Dollerup, & A. Loddegaard (Eds.). Teaching translation and interpreting: training, talent, and experience (Vol. 5) (pp. 161-70). Amsterdam: John Benjamins Publishing Company. Gottlieb, H. (2004). Language-political implications of subtitling. In P. Orero (Ed.). (2004). Topics in audiovisual translation (pp. 83-100). Amsterdam: John Benjamins Publishing Company. Gutt, E. A. (2014). Translation relevance: Cognition and context. London & New York: Routledge Taylor & Francis Group. Hermans (1985). Full text of \"System Theories\". Retrieved from http//archive.org/stream/system Theories/system%20 theories.djvu.txt. Hervey, S. & Higgins, I. (1992). Thinking translation: A course in translation method: French-English. London: Routledge. Kelly, N., DePalma, D. A., & Vijayalaxmi, H. (2012). The need for translation in Africa. Massachusetts: Common Sense Advisory Inc. Lapajian, B. (2010). Translation, language and fiction publishing in Africa: The case of Uganda (MA Thesis, Utrecht University). Lavault, E. (1966) cited, in Shuttleworth, M. & Cowie, M. (2014). Dictionary of Translation Studies. New York: Routledge. Malone, S. (2013). Malone's translation strategies. Retrieved from http//:www.scribid.com/document/379899775/malone-s-translation strategies. Munday, J. (2001). Introducing translational studies: Theories and applications. London: Routledge. Natukunda, E. & Asiimwe, A. (2012a). ACCLAIM Men's Questionnaire. Translated 3rd October 2012. Natukunda, E. & Asiimwe, A. (2012b). ACCLAIM Women's Questionnaire Translated Oct-01-2012. Nida, E. A. (1976). A framework for the analysis and evaluation of theories of translation. In R. W. Brislin (Ed.). (1976). Translation (pp. 66-79). New York: Garden Press. Nida, E. & Taber, C. (1969). The theory and practice of translation. Leiden: E.J. Brill. Nord, C. (2007). Translating as a purposeful activity: Functionalist approaches explained. Manchester: St. Jerome Publishing. Palumbo, G. (2009). Key terms in translation studies. London: Continuum. Schwarz, B. (2003). Translation in a confined space: Film sub-titling with special reference to Dennis Potter's 'Lipstick on Your Collar' (part 2). Translation Journal, 7(1). Retrieved from http://accurapid.com/journal/23subtitles.htm. Shuttleworth, M. & Moiro, C. (2007). Dictionary of translation studies. Manchester: St. Jerome Publishing. Steiner, G. (1975). After Babel: Aspects of language and translation, 1992-538. London: Oxford University Press. Taylor, C. (1999). Sacrifice as terror: The Rwandan genocide of 1994. Oxford: Berg Publication.", "task_type": "grammar_instruction"}
{"instruction": "Footnotes", "completion": "3 3 The fifth period was added by the author of this chapter. ↩", "task_type": "grammar_instruction"}
{"instruction": "Introduction", "completion": "Orthography is a set of rules or conventions put in place to prescribe how a language should be written. In other words, orthography is the system of representing the sounds of words by written symbols (Fromkin et al., 2003). The rules include how words that are in a spoken form should be spelt, punctuated and capitalized. Runyakitara, like any other human language, manifests itself in two forms: spoken and written. In the opinion of Fromkin and his colleagues (2003), these two forms are distinct in the following ways: The spoken language is the natural form of language while the written language is artificial. By referring to the spoken language as being natural, it means that it is innate (inborn) to human beings because when a child is exposed to it, that child will have the ability to communicate in that spoken medium. There is therefore, no teacher or instructor required to teach a child his/her mother tongue. On the other hand, written language is artificial because those who know it have to learn it in order to communicate using it. Written language is therefore, an invention of man that helps him to store information and disseminate it. Secondly, written language is not the original form of language. This is because it is a representation of the spoken form where human vocal symbols made by speech organs are represented on a piece of paper by graphic symbols. Because of that, it is impossible to find a written language which is not spoken, although it is possible to find a spoken language that is not written, especially if that language's orthography has not been developed. Thirdly, although a written language changes over time because the process of change is very slow, the spoken language easily changes. The written form of language is more conservative and resistant to change than the spoken form. Therefore, a written word is not only more permanent than a spoken one but is also rarely subjected to linguistic changes. Fourthly, in a written language, the user has a relatively wider range of graphic symbols which she/he uses. For example, there are more than 12 vowel sounds that are represented by only five vowels; a, e, i, o, and u. Written language is also uniform with all varieties of dialects of a language; for example, while the American English pronunciation is different from that of the British, the two forms do not significantly differ in spelling. This is not the case with the spoken form. Finally, spoken language cannot be informative per se mainly due to repetitions. This is because the spoken language does not have to follow the rules of grammar while the written language follows the rules as specified.", "task_type": "grammar_instruction"}
{"instruction": "Principles of a good orthography", "completion": "Fromkin et al. (2003) explain different principles that make a good orthography. The first principle explains that a good writing system should accurately reflect the sound system of a language. It must be based on thorough analysis of the sounds of that language. It is not possible to make an accurate orthography without first analysing the sounds of that language. All contrastive sounds in a language should be represented and non-contrastive variations should not be represented. When the system is inaccurate, the reader is faced with a problem of guessing the meaning of the word. The orthography of Runyakitara has followed this principle as most sounds are represented by one symbol. The problem is on homonyms where more than two words are represented by one sound. A good orthography of a language should be consistent; there should be no contradictions within the system. This means that: a) The same sound should be represented by the same symbol. b) The symbol should never represent anything else except that sound. c) There should be no silent letters or letters that are without function. This is one of the principles that Runyakitara orthography adhered to. There are no two sounds that are represented by the same symbol The third principle is that a good orthography should be convenient to the extent that it is easy to write and symbols are easy to make. The symbols are also easy to print and type. Another principle of a good orthography is that it should conform to the orthography of the other languages in the region. It is not good for the orthography of a language to differ much with that of its neighbours. In the case of Runyakitara, the orthography conforms to all the neighbouring languages as they all use alphabetic writing system. The last principle of a good orthography is that it should be acceptable to the people who are going to use it. Often, people have strong opinions especially if there has already been an older orthography in use. Time must be taken to consult local opinion and to explain carefully the reasons for any proposed change. This was done in 1954 where disagreements emerged and Runyoro-Rutooro ended up writing their own and another conference was organised for Runyankore-Rukiga that got her orthography in 1964.", "task_type": "grammar_instruction"}
{"instruction": "The Need for Writing Uganda Indigenous Languages", "completion": "The history of writing dates as far back as 3000 BC when the Egyptians developed hieroglyphic writing for recording events in their lives. Although many languages all over the world have been written, there are still many African languages are not yet written. In Uganda, there are about 15 languages that are not yet written. The main question is, why do we need to write our languages? There are several reasons for that. These include the following:", "task_type": "grammar_instruction"}
{"instruction": "Preservation of Information", "completion": "For many traditional societies, the major form of transmission and preservation of information is by word of mouth (oral transmission). However, this method has proved very inadequate because as the information is passed from one source to another, it undergoes considerable transformations. In some instances, more information is added while in others, it is reduced or adulterated. Consequently, by the time the message gets to the intended recipient, it is no longer in its original form. Furthermore, for purposes of preservation of information, sometimes the only source of information might die without leaving any recording of his or her knowledge behind. Such occurrences confirm the West African saying that \"when an elder dies, a library burns\". Therefore, with such poor record-keeping methods, it is imperative that we write our languages.", "task_type": "grammar_instruction"}
{"instruction": "Coverage", "completion": "Whereas the word of mouth needs face-to-face interaction and can only serve those people who are physically present, the written word can even be received by those who are not physically present. True, with modern technology, tape-recorded information and radio transmissions can cover a wider distance but given our Ugandan standard of living, few people can afford to buy radios and maintain their running as well. Furthermore, the radio has a schedule which the listener must follow. If he tunes at a wrong time, he/she will miss the programme. Yet with written material, it can be read at the recipient's will and can be referred to anytime one wants.", "task_type": "grammar_instruction"}
{"instruction": "Education", "completion": "The most important factor with written materials is that people can be availed with education materials which can help them improve their lives. These written materials are of various disciplines and can be used for both academic and non-academic purposes, and may remain relevant for a long time. For instance, books on hygiene that were written in 1935 by the White Fathers Mission are still relevant and can be utilized to date to educate people on how they can improve their hygiene. With the availability of written materials in various fields in Ugandan indigenous languages, Ugandans can understand developmental issues better and participate meaningfully in their governance. For example, the provision of HIV prevention information in the local languages has created substantial awareness about HIV prevention and transmission among Ugandans.", "task_type": "grammar_instruction"}
{"instruction": "Preservation of a language", "completion": "A language can best be preserved if it is written. When a language is unwritten, many indigenous words are lost while it is not easy to document words that have been incorporated. It is difficult to preserve a language in its oral form.", "task_type": "grammar_instruction"}
{"instruction": "Cultural preservation", "completion": "Culture can best be preserved if it is written. Norms, roles, sanctions, beliefs and customs are easy to pass on from one generation to another if the culture of a specified language is written. However, with the ever-increasing socio-economic changes, it is easy to lose important components of culture, if it is not documented.", "task_type": "grammar_instruction"}
{"instruction": "Historical Developments in the Orthography of Runyakitara", "completion": "It should be noted that at the end of the 19th 19 th Century and during the early years of the 20th 20 th Century, practically all the indigenous reading materials available in Uganda were in Luganda. At that time, it was even thought that Luganda would be the major language of communication and instruction throughout the region. However, the reality was that very few people understood Luganda in the whole of Western Uganda at that time. Furthermore, with the consolidation of the reinstated monarchy in Tooro (reinstated by the British in 1891) and the rise of nationalism in both Tooro and Bunyoro, it was felt more and more that Luganda should be replaced by Rutooro and Runyoro as the major language for communication in the two kingdoms respectively. The writing of Runyakitara (Rubongoya, 1965), started with the Runyoro-Rutooro dialects before it spread to Runyankore-Rukiga. The Protestant Missionaries of the Church Missionary Society (CMS) spearheaded the writing of our languages in Tooro. The first version of the New Testament was translated into Rutooro by the missionary H. E. Maddox during the early years of evangelisation, around 1900. The same author produced the first grammar of the language in 1902 called An Elementary Lunyoro Grammar which was based on the Runyamwenge (essentially using the Runyamwenge sub-dialect of Rutooro). The year 1913 was very important in the history of Runyakitara when Maddox produced the full bible translated in Rutooro, also based on Runyamwenge dialect. The first bible was used in the whole of Western Region and some areas of the present-day Democratic Republic of Congo. Other books were subsequently written by both the CMS missionaries and the RCM (Roman Catholic Missionaries) but were generally in the Runyamwenge subdialect. These included the well-known Grammar Ey'Orunyoro by the Rev. Fr. A. Caumartin which is still of much value up to this day. Books and manuals produced at this time were usually for schools or for religious purposes. Some written work also appeared during the early years in Runyankore, e.g Omuntu na Hygiene published by the White Fathers Mission, Mbarara in 1935 and was intended for primary schools. The full translated version of the bible in RunyankoreRukiga came out in the 1950s.", "task_type": "grammar_instruction"}
{"instruction": "Efforts to Standardise the Orthography of Runyakitara", "completion": "It was, according to Rubongoya (1965), R. A. Snoxall, the then Acting Director of Education, who in 1946, after consultations with A. N. Tucker, an expert on Bantu languages at the School of Oriental and African Studies, London, who decided to introduce a new orthography. After discussions with missionaries and other educators in Buganda, the new orthography was adopted for Luganda. That very year, 1946, Snoxall organised another conference for the Western Region at Virika, Fort Portal, to discuss a standard orthography for the Runyoro language. It is in this conference that the representatives of Ankore and Kigezi stated categorically that their language was different from Runyoro and that accepting this new orthography would bring about the demise of their language which was already developing written materials. They added that the people in their areas were not prepared to read any book or newspaper written in Runyoro. According to Taylor (1960), the Virika Conference therefore, broke up without any decision being taken on the new orthography. However, from this period, as Betungura (1960) notes, Runyankore continued developing and came up with the first Runyankore-Rukiga orthography in a conference at Mbarara in 1954. This conference was chaired by Prof. A. N. Tucker and the secretary was K. S. M. Kikira. Thereafter, the colonial authorities started recognizing its importance in Ankore and Kigezi. In 1947 for instance, the Education Department of the Uganda Colonial Government authorized the use of Runyankore as a medium of instruction in Primary 1 and 2 in Ankore and Kigezi. This policy was clearly stated in the 1948 Education Report which recognized six vernaculars as media of instruction in Primary School. These were: Luganda, Lunyoro, Luo, Ateso, Lugbara and Swahili. The Education Report (1948) further explains that the limited production of literature made it clear that no further vernaculars can justify a claim to be regarded as media throughout the primary school system, but noted that the use of Runyankore dialect of Runyoro had been conceded for the first two years of primary school in Ankore, and would continue to be used only up to that level until when there would be sufficient materials written in Runyankore. This policy remained valid until the Castle Report of 1963 when RunyankoreRukiga was recognized as one of the six major vernaculars to be used in the school system (Swahili had ceased being recognized as a vernacular in Uganda in 1956). By this time, Runyankore-Rukiga had developed considerably and by the 1970s, it was somewhat in better position than Runyoro-Rutooro. After the break-up of the Virika meeting of 1946, the Banyoro and Batooro reconvened in Hoima in 1952 (six years later) to discuss again the problems of harmonizing the orthography, this time for Runyoro and Rutooro, which at this meeting had adopted the name Runyoro-Rutooro (rather than Runyoro) to cover the two dialects. At this meeting, the harmonization work involved such aspects as taking a common stand particularly concerning some of the symbols and signs used by the CMS missionaries and those used by the RCM. For instance, while CMS missionaries used the diacritic sign (-) to mark length on top of a vowel, the RCM (White Fathers) used (^) on top of the vowel. In accordance with the recommendations of the International African Institute, it was agreed that vowel length would be marked by two vowels. Some harmonization was also effected at the level of grammar to reflect the language usage of the Banyamwenge. We produce here some recommendations made at the Hoima meeting as reported by Rubongoya (1965). Many of the recommendations made in fact reflected both orthography and language (grammatical) usage. In the elaboration of standard orthographies, the authors were guided by the recommendations of the International Institute for African Languages and Culture which was formed in London in 1925. This later became The International African Institute. One of their pre-occupations was to elaborate workable orthographies in African languages. Because of the many sounds in African languages which did not exist in European languages, the tendency had been to utilise diacritical marks such as (, - - ^ .. : ) and many others on top, below or beside a given symbol so as to account for a given sound, e.g.: the (-) mark for the long vowel as seen earlier. For these orthographies to be workable, the Institute wanted, as much as possible, to have every sound represented by one symbol and to reduce to the minimum the use of diacritical signs or marks. Their work was somewhat simplified by what had already been done by the International Phonetic Association which was formed in Paris in 1886 and whose original name was L'Association Phonetique Internationale. This Association from its inception was made up of eminent linguists and phoneticians from various European countries such as Otto Jespensen from Denmark, Paul Passy from France (Ferender), and Henry Luncet from Britain. One of the major tasks of the Association was to identify all possible speech sounds as they exist in human languages. They then came out with the International Phonetic Alphabet (IPA) where an effort was made to include as many of these sound symbols as they could imagine. The symbols used are basically Roman letters with a few from Greek. The International African Institute also made its own alphabet known as the International African Alphabet (IAA) to cater for sounds in African languages. Its authors borrowed heavily from the International Phonetic Alphabet although they made some modifications. For instance, whereas in the IPA, the palatal nasal is usually written as /n/, in the International African Alphabet it is written as /ny/. It is this latter alphabet that was the basis of the standardised orthographies of Runyoro-Rutooro and Runyankore-Rukiga. Meanwhile, the Banyankore and Bakiga who had broken away from the Runyoro-Rutooro orthography conference in 1946 organised their own orthography conference in Mbarara in 1954. The conference, which was attended by prominent writers and religious leaders from Ankole and Kigezi, was chaired by Professor A. N. Tucker. A report on standardisation of Runyankore-Rukiga orthography, which was being worked out after the breakup of the Virika Conference was presented in this conference, discussed and adopted with the necessary amendments and became the basis for the language's writing system. The rules of orthography adopted, according to Taylor (1960) were published with commendable speed and enabled the translation of the Bible to proceed. They also provided the writers with a stable and consistent orthography to write their texts. It was the basis for Taylor's A Teachers' Handbook of Runyankore-Rukiga orthography of 1960.", "task_type": "grammar_instruction"}
{"instruction": "Current Situation of the Orthography of Runyakitara", "completion": "The four dialects of Runyakitara (Runyankore-Rukiga and Runyoro-Rutooro) are being taught in the school curriculum at lower levels of primary education. Runyakitara is also being taught at secondary level as Runyoro-Rutooro and Runyankore-Rukiga but taught at University as Runyakitara, to produce language scholars and researchers. One of the areas that needs serious consideration is orthography, because a proper orthography of the language has not been reached despite several revisions. Currently, there are five official versions of the orthography of the language, namely: i) Runyankore-Rukiga Orthography (1960) by C. Taylor ii) Runyoro-Rutooro Orthography Rules (1963) by L. Rubongoya iii) Empandiika y'Orunyankore-Rukiga Egufuhazibwe (2005) by F. Karwemera iv) Runyoro-Rutooro Orthography (2002) by O. Ndoleriire et al. (Eds.) v) A Unified Standard Orthography of Runyakitara (2007) by O. Ndoleriire et al. While we may say that the five orthographies above are satisfactory to a certain extent, there is still need for more revisions for purposes of standardisation. The orthographical gap that still exists is mostly along dialectical differences and improper linguistic arguments. The main principle of Runyakitara orthography is that words are written the way they are pronounced or the way one hears them. The writing system adopted follows the principles of a good orthography that include accuracy. In this standardised orthography, all sounds are represented by symbols that do not leave any room for guesswork in pronunciation. The second principle followed is consistency where the same sound is represented by the same symbol with no silent letters. Convenience is the third principle that was followed. The symbols used to represent the sounds follow the alphabetic writing system. The fourth principle that was followed is conformity. The standardisation of this orthography ensured that it conforms to the orthography of other languages around the Runyakitara speaking area. The fifth principle is acceptability. Since the beginning of this writing system in 1954, it has been fully accepted by the users as required in linguistics. Following the linguistic requirements, what shall be considered as a unified standard Runyakitara orthography is as follows:", "task_type": "grammar_instruction"}
{"instruction": "(a) The voiced bilabial plosive", "completion": "The voiced bilabial plosive /b/ except when preceded by a nasal (nasal compound) is written as /bb/. In Runyankore-Rukiga, this usually occurs in loan and onomatopoeic words. The onomatopoeic words only exist in Runyoro-Rutooro as shown in the following examples:", "task_type": "grammar_instruction"}
{"instruction": "(b) The nasal", "completion": "When an object is expressed followed by a verb stem starting with /n/ /n/ or /m/ /m/, the nasal is doubled. Examples of words with /m/ /m/ and /n/ /n/ include the following: i) Rn/Rt Rn/Rt akammanya ammigire alimmara araammamirira nibannuga bannigire he/she knew me he/she has squeezed me he/she will be sufficient for me he/she will spray me they look at me with disgust they have strangled me As a general rule, a vowel that occurs before a double nasal is pronounced long. However, if this lengthening of the vowel is predictable, it is written as a single vowel, for example: akammanya is pronounced akaamanya but it is written: akammanya. When a subject is expressed followed by a verb stem starting with a nasal, there is doubling of the nasal, for example:", "task_type": "grammar_instruction"}
{"instruction": "Nasal compounds", "completion": "There is another category of nasals that exists in Runyakitara. These are nasals that include the following: Like in the case of /mm/ /mm/ and /nn/ /nn/, they are also predictable and wherever one meets them, there is no need of writing a double vowel before them. Examples include the following: (c) The Vibrant (r) In Runyoro-Rutooro when /r/ /r/ is rolled, it is written doubled, for example: Note that if a double /rr/ /rr/ is replaced by a single r in a word, there is generally change in meaning, for example: Minimal pair It should also be noted that if a vowel preceding double /rr/ /rr/ is pronounced long and the word can attain a different meaning, a double vowel should be written, for example: As a general rule, the long vowel before /rr/ is predictable. So, it will be written as a single vowel, for example: However, there are cases, especially with the word kurra (to weep or to cry) when the lengthening of a vowel can bring about a grammatical change. In that case, the long vowel shall be repeated with a double vowel as in the following examples: Amaiso gange garra Gaarra sente zange 2. Abaana bange barra Baarra abaana sente zaabo 3. Kurra kintu kibi muno Kuura ebintu obireete kunu 4. Bunu obwana burra muno Buurra oyetegereze eki ngambire 5. Abakazi barra obu babiihirwa My eyes cry (ooze) with tears. Bring back my money My children cry Count for the children their money Crying is very bad Drag the things and bring them this way These small children cry a lot Open your eyes and understand what I have said Women cry when they are angry Abakazi baarra obunyansi ha bugenyi Women spread grass (on the ground) during festivities. One notes, however, that the above expression does not exist in minimal pairs. For example, in amaiso garra, we have the verb ku-rra while in gaarra sente zange, we have the verb ku-garra. It is the same with all the other examples. Despite the above scientific fact, it is agreed that in order to avoid ambiguities and reading misunderstanding, we maintain a double vowel in the above rare exceptions, which generally involve the verb kurra \"to cry or to weep\".", "task_type": "grammar_instruction"}
{"instruction": "Vowel Length", "completion": "(a) Double vowels are written when they appear pronounced long across morpheme boundaries, for example: (b) When they are naturally long, for example: Long vowels often can be contrasted with short vowels as in the following minimal pairs: Rn/Rt kusaara noise made by water before boiling kusara to cut kusiika to fry kusika to pull kukuura to up-root kukura to grow kusiiga to anoint/cover with oil kusiga to sow seeds Ry/Rk Ry/Rk kuhiiga to hunt kuhiga to push aside kuhiika of sky showing signs of rain kuhuura to arrive/reach kuhura to hit, thresh kuteega to detect a smell kutega to resist in a place kushaara to trap kushara of noise made by water when about to boil to run mad (c) A vowel is often pronounced long but written single at the beginning of a word, especially in fairly short words of not more than three syllables, for example: However, relatively long and long words usually have their initial vowel pronounced long: (d) A vowel is usually pronounced long but written single in /w/ and /y/ compounds. In Runyankore-Rukiga, however, in the case of /ky/ /ky/ and /gy/ /gy/ compounds, there are words where the vowel following them should be either single or double because of the presence of minimal pairs with these compounds: It should be noted that the Runyankore-Rukiga's /ky/ /ky/ is in reality /c/ /c/. In the same way, ky and gy are not followed by /i/ because /y/ and /i/ are palatals. If they are followed by /i/ /i/, this would be a repetition. They shall therefore, be written as /ki/ /ki/ or /gi/ /gi/. (e) A vowel appearing before a nasal compound is usually pronounced long but written single, for example: Note that the palatal nasal usually written as /ny/ /ny/ is in reality a single consonant [p] [p]. There is therefore no need to apply the above rule to vowels appearing before /ny/, for example: (f) Diphthongs are written with two different vowels and their length is generally that of a long vowel (doubled generally in writing in the conditions indicated above). The diphthongs in Runyakitara are: /ai/, /ei/, /oi/: omushaija man Note that in Runyankore-Rukiga, /ai/ is usually pronounced as /ei/ or /ii/ but it is recommended that the spelling remains /ai/, as indicated in the words below: In Runyankore-Rukiga, it is usually accepted to make a differentiation in spelling especially where sounds that are similar to /ai/ have been used; for example: In Runyoro-Rutooro, baitu is for both: \"ours\" and \"but\", while /oi/ is found in words below: /ei/ is used in words like beitu or nouns of the li-ma class such as: (e)icumu spear (e)ibanja debt where the initial /e/ has had a tendency of being differed. Another diphthong that could be mentioned is /au/ which is found in only the Runyoro-Rutooro word: mau (my mother). (g) In Runyoro-Rutooro, a vowel preceding the rolled /r/(rr) /r/(rr) is usually pronounced long but written short because of its predictability, for example: Note that the Runyankore equivalent is sometimes pronounced as follows in rapid speech: The difference with Runyoro-Rutooro is that the vowel preceding /rr/ /rr/ is short in pronunciation. On the other hand, in spelling the rolled /rr/ is written rura, rira, rara, etc.", "task_type": "grammar_instruction"}
{"instruction": "The Relative", "completion": "The object relative is to be written separately from the word it precedes, for example: Rn/Rt Rn/Rt abaana abu turukuliisa ekisoro eki turukubaaga emiti ei twatemere amata aga twanywa ente ezi muguzire Ry/Rk Ry/Rk abashaija abu turikureeba enyamaishwa ei twisire ebitabu ebi ashomire ebitakuri ebi twarya akaana aku mureesire the children whom we are feeding the animal which we are skinning the trees that we cut the milk that we have just drunk the cows that you have bought the men that we are seeing the animal that we killed the books that he read the potatoes that we have eaten the child whom you brought On the other hand, the relative subject is attached to the word it precedes, for example: Rn/Rt Rn/Rt omwana owaarukwerunga ente eziriire muhogo omuti ogutiire omusaija emisiri eyeerumu oburo Ry/Rk Ry/Rk omukazi owaareebire omwana embuzi eyaariire ebitookye oburo oburikutundwa gye ebikooko ebitaine mugasho amaarwa agarimu nigaguzibwa - the child who is playful and disobedient. the cows that have eaten cassava. the tree that has fallen on the man the gardens that contain millet. the woman who saw the child the goat that ate the bananas the millet that sells well. the animals that are useless. the beer (brew) which is being sold.", "task_type": "grammar_instruction"}
{"instruction": "Prepositions and Conjunctions", "completion": "Prepositions and conjunctions are usually to be separated from the words they precede (except in cases that will be indicated later), for example: Rn/Rt Rn/Rt ente eri mu rugo omu nju yaawe omu nda yakyo tuli mwa Kaikara bagenzire ha rusozi ha nju eruguru Mmutumire owa Petero omwisiki nka Maria Kiiza na Nsungwa oburo rundi ebitakuli emiti hamu n'ebinyansi Ry/Rk Ry/Rk omu kereeziya aha rwigi aha muti aha nsi omu musiri enkoko n'enkanga okushemererwa nari okushaasha the cow is in the kraal in your home inside it we are at Kaikara's home they have gone to the hill on top of the house I have sent him to Petero's place. a girl like Maria. Kiiza and Nsungwa millet or potatoes trees and grass. in the church at the door on the tree on the ground in the garden the hen and the guinea-fowl happines or sadness/pain. However, both prepositions and conjunctions are linked to the following word when they form one lexical meaning, for example:", "task_type": "grammar_instruction"}
{"instruction": "The Possessives", "completion": "Like the prepositions and conjunctions, possessives preceding or following other words are written separately, for example: Rn/Rt Rn/Rt ali omu ka ye he is in his home ibara lya Kahogo obwana bw'embeba amata g'ente abantu ba ira orumuli rw'orubingo Ry/Rk Ry/Rk eihuri ry'enkoko omushaija w'embabazi omu maju ge abantu b'aha the name of Kahogo the young of a rat/mice. cow's milk people of old/long ago a torch made of reed. a chicken's egg a kind man in his houses the people of this place. However, possessives form part of the word preceding or following it in the following cases: i) Where there is one lexical meaning Rn/Rt Rn/Rt oweekitiinisa owiisaza ebyokulya ebyokweshweka ebyensoni Days of the week ii) When the possessive precedes a pronominal pronoun", "task_type": "grammar_instruction"}
{"instruction": "Writing Peculiarities", "completion": "Writing of /ki/,/ky/,/c/,/gi/,/gy/,/g/,/1/ /ki/,/ky/,/c/,/gi/,/gy/,/g/,/1/ and /r/ /r/ There are marked differences in the pronunciation and writing of the above in Runyoro-Rutooro viz-a-vis Runyankore-Rukiga; examples: On the other hand, the following words have c‾ c ​ in both Runyankore-Rukiga and Runyoro-Rutooro: In the same manner, /ge/,/gi/ /ge/,/gi/ and /g/ /g/ and /j/ /j/ have marked differences, for example: From the above examples, one can conclude that the letter /k/,/g/ /k/,/g/ and /j/ /j/ tend to reflect their pronunciation in Runyoro-Rutooro whereas in Runyankore-Rukiga, the situation is as follows. k+i=cik+y+v=ca,ce,co,cu( excluding i) k+v=ka,ke,ko,ku( excluding i) g+i=ji g+y+v=ja,je,jo,ju( excluding i) g+v=ga,ge,go,gu( excluding i) j+v=3a,3e,3i,3o,3u. ​ k+i=ci k+y+v=ca,ce,co,cu( excluding i) k+v=ka,ke,ko,ku( excluding i) g+i=ji g+y+v=ja,je,jo,ju( excluding i) g+v=ga,ge,go,gu( excluding i) j+v=3a,3e,3i,3o,3u. ​ Whereas in Runyoro-Rutooro, /k/,/c/,/j/,/g/ /k/,/c/,/j/,/g/ have clear differences in orthography and in pronunciation, in Runyankore-Rukiga, /k/ /k/ can be confused with /c/,/g/ /c/,/g/ can be confused with /j/ /j/, while /j/ /j/ can be confused with /gy/ /gy/. The most confusing (in oral and written language) are /k/ /k/, and /c/ /c/ since some words always have /c/ /c/, for example: While others have /k/ /k/ in written form, others have /c/ /c/ is spoken as shown above. It is suggested that the present orthography of Runyankore-Rukiga in this respect be maintained for the sake of harmonizing the orthography with that of Runyoro-Rutooro. However, for the future, the following suggestion could be made for Runyankore-Rukiga:", "task_type": "grammar_instruction"}
{"instruction": "L and", "completion": "r", "task_type": "grammar_instruction"}
{"instruction": "r", "completion": "The problem of /l/ /l/ and /r/ /r/ is especially important for Rukiga and to a lesser extent for Runyoro. In the Runyankore-Rukiga orthography, there is officially no /l/ simply because, generally speaking, Runyankore has no literal /l/. On the other hand, Rukiga uses /l/ /l/ in the same conditions as Runyoro and Rutooro (see chapter on Phonetics and Phonology).", "task_type": "grammar_instruction"}
{"instruction": "Examples in Rukiga", "completion": "It is therefore suggested that the Bakiga follow the Runyoro-Rutooro orthography in this respect by writing l l where it is pronounced and r r where it is pronounced. In the case of Runyoro, the problem is with the rolled /r/ (rr). Compare:", "task_type": "grammar_instruction"}
{"instruction": "Reduplications", "completion": "Reduplicated forms are written as one word. This is because they represent single lexical items. In that case therefore, they are written without a hyphen or space in between them. For example:", "task_type": "grammar_instruction"}
{"instruction": "Compounds", "completion": "Compounds are words that repeat themselves but or come from two words that are not related but mean something different from either of the words that have been combined. Such words shall be written as a single word because they represent single lexical items, for example ( Ry/Rk Ry/Rk ):", "task_type": "grammar_instruction"}
{"instruction": "Interjections", "completion": "These are words that show surprise or fear. They are written the way they are spoken. Examples include the following: Ai! Mawe! Is that possible! Oh my God!", "task_type": "grammar_instruction"}
{"instruction": "Borrowed Words", "completion": "Borrowed words, which have been naturalised, shall be written as they are commonly pronounced by the native speakers, as indicated below:", "task_type": "grammar_instruction"}
{"instruction": "Names of Persons and Places", "completion": "Names of persons shall be left to be written in a similar way from the time such names were recorded because adjusting their spelling has legal implications. It should be noted that adjustment in the spelling of a name requires swearing an affidavit to legalise such a name, because legally, that would be another person. This is in agreement with the 1954 Runyankore-Rukiga conference whose agreement was that the spelling of personal names shall be left to the individuals (Morris & Kirwan, 1972, p. 217). All personal and place names shall begin with a capital letter at all times. Examples of personal names include Gumoshabe, Ndoleriire, Yozefu, Yuda, Yoweri, Joel, John, Baguma, Yohaana, Yowaana. Place names shall be spelt using the standard orthography. However, in case a name is already gazetted and appears in government and educational records such as maps, government has to be notified to enable the taking care of the legal issues associated with the adjustment. Examples of place names include Bushenyi, Kasese, Kashenyi, Uganda.", "task_type": "grammar_instruction"}
{"instruction": "Titles", "completion": "Titles preceed the first name in situations where more than one name is used. However, when the sir name is used alone, the title is used on that name alone; for example, Dr Gilbert Gumoshabe or Prof. Ndoleriire. Titles have a full stop if the word is abbreviated e.g. Prof. while there is no fullstop if the title is abbreviated with the first letter and the last letter. For example, Dr,Mr,Mrs Dr,Mr,Mrs have no full stop because they have both the first and the last letters.", "task_type": "grammar_instruction"}
{"instruction": "Miscellaneous Issues", "completion": "(a) /nio/ and /nia/ Because of the fact that in Runyakitara orthography as a whole, /ny/ represents the palatal nasal which is often represented by the symbol by phoneticians, a distinction had to be made between words with the sound [ n ] and those with the compound sound [ny] or [nj]. The following solution was proposed: (i) The sound [n] The letters /ny/ were therefore adopted. ii) The sound /ny/ or/nj/ Examples:", "task_type": "grammar_instruction"}
{"instruction": "(b) The affricate sound/ts/", "completion": "This sound is clearly pronounced in the Ruhima subdialect of Runyankore and is used where other dialects pronounce it as /s/, as shown in the following examples: Where the Bahima use /ts/, the rest of Banyankore and Bakiga use /s/ while the Banyoro and the Batooro use /k(y)/,/s/ /k(y)/,/s/ or /h(y)/ /h(y)/ as the case may be. Given the fact that those who use /ts/ in Runyakitara are a small minority, it is suggested that Runyankore-Rukiga replace /ts/ with /s/, the latter being used by the great majority of Runyankore-Rukiga speakers.", "task_type": "grammar_instruction"}
{"instruction": "(c) The copula", "completion": "ni− ni− This copula /ni/ - (progressive aspect before verbs) should be attached to personal pronouns and verbs but not to nouns: But: Rn/Rt Rn/Rt", "task_type": "grammar_instruction"}
{"instruction": "(d) Pluralization of proper nouns", "completion": "Examples:", "task_type": "grammar_instruction"}
{"instruction": "Ry/Rk Orthography", "completion": "For reasons of economy, it is suggested that the Runyoro-Rutooro form be used also in Runyankore-Rukiga.", "task_type": "grammar_instruction"}
{"instruction": "(e) The", "completion": "ka ka - particle This particle is used either to mean \"let\" or to express some surprise/contrast. It is usually separated from the noun or verbs it precedes when it expresses surprise, wonder, contrast as in the following examples: When /ka/ means a desire or a notice to do something, it is usually connected to the word it precedes, usually a verb.", "task_type": "grammar_instruction"}
{"instruction": "Punctuation", "completion": "Punctuation, as defined by Babcock (2002, p. 1843) is \"the act, practice, or system of inserting various standardised marks or signs in written or printed matter in order to clarify the meaning and separate structural units of a sentence\". In other words, it is the usage of spacing, conventional signs, and typographical devices that aid in the understanding and correct reading, in both silently and aloud, of written and/or printed materials. There are a number of punctuation marks that can be used in the writing of Runyakitara. They include the following:", "task_type": "grammar_instruction"}
{"instruction": "Apostrophe [']", "completion": "This punctuation mark that Mubangizi (1963, p. 47) calls akahinguza in Runyakitara is used when two words are joined together especially during the process of showing possessiveness. In Runyakitara, this happens when a word that ends with vowel /a/ or /i/ is followed by a word that starts with another vowel within the same sentence. The vowel that ends the possessive is assimilated and, in its place, an apostrophe is written. For example, Yaija n'omwana [Yaija na omwana] Ry/Rk Aizire n'omwana [Aizire na omwana] Rn/Rt Egi n'enju [Egi ni enju] Ry/Rk Ogu n'omuhara [Ogu ni omuhara] (Ry/Rk) He has come with a child He has come with a child This is a house This one is his/her daughter On some occasions, an apostrophe may be used when more than two words are combined. For example, Ebyokurya n'eby'abeereere [ebyokurya ni ebya abeereere] Ry/Rk The food is for babies N'ahabw'ekyo kiina [ni ahabwa ekyo] Ry/Rk It is because of that pit The apostrophe in the above sentences represent sounds /a/ and [i] which have been assimilated.", "task_type": "grammar_instruction"}
{"instruction": "Question Mark [?]", "completion": "The question mark, which, according to Mubangizi (1963, p. 64), is called akabuuzo in Runyakitara, is one of the punctuation marks that is placed at the end of a sentence to indicate that it is demanding an answer or is an interrogation. It may also be used to indicate that the expression which has been made is not clear. It is mainly used when a word that is interrogative in nature appears in a sentence. For example, N'oha owaareeta ekitookye eki? [Ry/Rk] Who has brought this banana? Nookora ki? [Ry/Rk] What are you doing? N'ogu oizire nawe? [Rn/Rt] You have come also with this one? Interrogation in Runyakitara does not have specific words that determine it. This is because some words are purely interrogative while in certain times interrogation is determined by the intonation. This is strengthened by Mubangizi (1963) when he notes that interrogation can also be used when one is trying to get confirmation. In such a situation, the interrogation words do not appear but are only heard, seeking confirmation. For example, Ogu yaarya? [Ry/Rk] [Ry/Rk] Waareeta abaana? [Ry/Rk] [Ry/Rk] Waarya? [Ry/Rk] [Ry/Rk] Kiki ekikuleesire? [Rn/Rt] [Rn/Rt] Oizire di? [Rn/Rt] [Rn/Rt] Has this one eaten? Have you brought the children? Have you eaten? What has brought you? When did you come?", "task_type": "grammar_instruction"}
{"instruction": "Fullstop [.]", "completion": "The fullstop, which in Runyakitara is called akatoonyolakamaliriza (Mubangizi, 1963, p. 53; Caumatin 1938, p. 178), is the punctuation mark placed at the end of a sentence that is in a statement or declarative form. When placed at the end of a word in a sentence, it means that the sentence is complete. Mubangizi (1963) indicates that a fullstop happens at the end of a sentence that is declarative or advisory, or at the end of a statement of request. For example, Yaagura enyama. [Ry/Rk] He/ He/ she has bought meat. Ente baaba baziriisize. [Ry/Rk] Cows were being grazed. Orwigi yaarwigura. [Ry/Rk] He/she has opened the door. Ahikirege rwebagyo. [Rn/Rt] He arrived last evening. Turaakusangayo. [Rn/Rt] We shall find you there.", "task_type": "grammar_instruction"}
{"instruction": "Hyphen [-]", "completion": "This punctuation mark is called akanywanisalakateeraniza in Runyakitara (Mubangizi, 1963, p. 49; Caumatin, 1938, p. 178). It is used when words are joined to bring about a meaning that is sometimes not related to the meaning of either words. In other words, it applies when two or more words are joined together to make one meaning. It may also be used to separate syllables of a single word. In Runyakitara, it is commonly used in compound words. For example, entema-muhoro/kongora-mabeere praying mantis burugwa-izooba east rwata-migongo artillery ekifa-matu deaf person It should be noted that a hyphen is a convention that may not be penalised as an orthography mistake. This is because most compound words are regarded a single word. A hypen is also used when a word is broken at the end of the line and it is going to another line because it is long and it cannot fit or because of paper margin requirements. There is also another type of hyphen called En Dash (-) This type of dash gives a range that is not definite but just approximates. It is commonly used in estimating distances. For example, Kuruga hanu kuhikayo ni mailo eziri ahagati ya 50-60. [Ry/Rk] From here to that place its between 50-60 miles. Another type of hyphen is called Em Dash. This is used to indicate that there is more emphasis being added to the sentence. It is used in the middle of the sentence by giving the emphasis required, before the sentence gets completed. For example, Omushaija ogwo - owaatwire esente zangye akaremwa kuzishashura - takaagura ente egyo. That man - who took my money and failed to refund it - cannot buy that cow. Abantu nk'abo - abatutarukwendera kimu - tibaakwizire hanu. [Rn/Rt] People like those - whom we don't like at all - should not come here.", "task_type": "grammar_instruction"}
{"instruction": "Inverted Commas [\" \"]", "completion": "Inverted commas, which in Runyakitara are called obujurizo (Mubangizi, 1963, p. 63), are punctuation marks used in pairs to show a quotation or direct speech. The pair consists of an opening quotation mark placed at the beginning of a word in a superscript form and a closing quotation mark also placed at the end of the word that marks the end of a quotation. For example, Yaagira ngu, \"Jwara esaati.\" [Ry/Rk] He said, \"Put on a shirt.\" Akabagarukamu ati, \"Tindukukwetaaga\". [Rn/Rt] He replied, \"I don't need you\". It should be noted that inverted commas can be made up of one quote symbol (' ') but this depends on the emphasis the writer is giving.", "task_type": "grammar_instruction"}
{"instruction": "Brackets [( )]", "completion": "A bracket, which in Runyakitara is called akago (Mubangizi, 1963, p. 64; Caumatin, 1938, p. 181), is a punctuation mark that is used to match pairs within text or set apart another text. In most cases, it shows the simplified version of what the writer intended to communicate. It can appear in the middle of the sentence or at the end. For example, Naaba ngiire Buganda (Kampala). [Ry/Rk] I had gone to Buganda, (Kampala in particular). Owaareeta embuzi ni mukuru wangye (owa maarimi) orikutuura Bushenyi. [Ry/Rk] The person who brought the goat is my cousin (maternal uncle's son) who stays in Bushenyi. Brackets are sometimes used to show another word or name that means the same thing. For example, Abantu nibakunda Ruhanga (obumwe orikwetwa Omuhangi). [Ry/Rk] People love God (who is at times called The Creator).", "task_type": "grammar_instruction"}
{"instruction": "Comma [,]", "completion": "The comma, called akashare/akasale in Runyakitara (Mubangizi, 1963, p. 57; Caumatin, 1938, p. 178), is a punctuation mark that is used basically for separating parts of a sentence. For example, Ku baabaire nibagyenda, enjura yaagwa. Enjura egyo ekaba einemu omuyaga, orubaare hamwe n'emirabyo. [Ry/Rk] When they were going, it rained. That rain had wind, hailstones and lightning. Omu kasumi ako, enjara ekagwa nyingi. [Rn/Rt] During that time, there was a lot of famine. A comma is also used in separating words that are used in exemplifying a concept that is within the same sentence. For example, Embuzi, obume, entaama, n'ente goona n'amatungo. [Ry/Rk] Goats, rabbits, sheep and cows are all domestic animals. Bakatugurra esaati, empale, enkaito hamy n'ebitambaara. [Rn/Rt] They bought for us shirts, trousers, shoes and handkerchiefs.", "task_type": "grammar_instruction"}
{"instruction": "Exclamation Mark [!]", "completion": "The exclamation mark, known in Runyakitara as akatangaaro (Mubangizi, 1963, p. 55), is a punctuation mark that is in most cases used after an interjection or exclamation for the purpose of indicating a strong feeling, happiness, extreme sadness and sometimes questioning in form of a surprise. It is often placed at the end of a sentence. For example, Ai nuипи! Nyabura enanansi egi yaanura! [Ry/Rk] Alas! This pineapple is very sweet! Ruhanga wange! Obaire ki? [Rn/Rt] Oh my God! What has happened to you?", "task_type": "grammar_instruction"}
{"instruction": "Colon [:]", "completion": "The colon, which in Runyakitara is called akategyerezo/akategerezo (Mubangizi, 1963, p. 47; Caumatin, 1938, p. 181), is a punctuation mark that is used to explain or start an enumeration. For example, Uganda eine yunivasite za Gavumenti itaano: Makerere, Mbarara, Gulu, Busitema na Muni. [Ry/Rk] Uganda has five Government universities, namely: Makerere, Mbarara, Gulu, Busitema and Muni. Buli kiro osome esaara zinu: Isiitwe ali mw'iguru, Mirembe Maria n'Ekitii nisa kibe hali Isiitwe. [Rn/Rt] Everyday say the following prayers: Our Father, Hail Mary and Glory be to the Father. A colon is also used with ratios in mathematics, For example, Abaishiki nibakira aboojo n'omubaro gwa 5:3. Girls outnumber the boys to a ratio of 5:3. A colon can also be used in titles and subtitles of books. For example, Mubangizi, B. (1981). Kanyarurimi II. Mbarara: Omuhanda gw'Okumanya. A colon is further used in indicating hours and minutes, for example, Omukoro niguza kubaho shaaha 11:15 z'omwabazyo. The function will take place at 5:15pm 5:15pm.", "task_type": "grammar_instruction"}
{"instruction": "Semi-colon [;]", "completion": "The semicolon, which in Runyakitara is called akashuminkanya, is, according to Mubangizi (1963, p. 59), a punctuation mark, which separates a sentence that has elements with two closely related clauses. Mubangizi (1963, p. 59) cites an example of: \"Okuzaara kwita abakazi; okugyenda kwita abashaija\". \"Giving birth kills women; travelling kills men\". Ente baaziriisa akasheeshe; omuriisa tiyaarya kyansya. [Ry/Rk] Cows were grazed in the morning; the herdman did not eat breakfast. Agonza muno kulya oburo; ebitooke ebi abiriisibwa muhito. [Rn/Rt] He/she likes very much eating millet; he only eats bananas when there is real need.", "task_type": "grammar_instruction"}
{"instruction": "Slash [/]", "completion": "This punctuation mark, which can in Runyakitara be refered to as akasharo, is used to separate terms that are similar or words that mean more or less the same thing although the words are written differently. For example, Runyankore-Rukiga. This means that the two languages are more or less the same, or has that as the name for both languages. It is also used to indicate equivalent alternative words that mean the same thing in related dialects or languages. For example, akanywanisa/akateeraniza which are Ry/Rk Ry/Rk and Rn/Rt Rn/Rt words that both mean a hyphen. A slash may also be used to indicate alternatives. For example, John agyende na James naingainari na Richard. John should go with James and/or Richard A slash may also be used to separate dates. For example, Eriizooba n'ebiro 19/2/2019. [Ry/Rk] The date today is 19/2/2019. Aligaruka ebiro by'Okwezi 13/5/2018. [Rn/Rt] He/she will return on 13/5/2018", "task_type": "grammar_instruction"}
{"instruction": "Summary of Runyakitara Orthography", "completion": "Below are the general rules for spelling in Runyakitara: All words in Runyakitara shall be written the way they are pronounced and heard. Runyakitara has only five short vowels, namely: /a/, /e/, /i/, /o/ and /u/. Runyakitara also has five long vowels which are represented by writing the vowel twice. These are: /aa/, /ee/, /ii/, /oo/ and /uu/. All short vowels shall be written with one letter while all long vowel shall be doubled to represent a single sound. At any time, if the vowel length is predicted, a single vowel shall be written. No double vowel shall be written at the beginning of the word even when the vowel is pronounced long. For example, Ego though heard to be long, shall not be written as eego. All Runyakitara words shall not have a double vowel at the end of the word. There are situations when two different vowels combine in words. These are called diphthongs. The rule shall be that speakers write the way they pronounce those diphthongs. The most common diphthongs are the following: /ai/, /ei/, /oi/. Examples are found in words like amaizi (water), amaino (teeth), eicumu (spear), kubeiha (to lie), kuboigora (to bark). The diphthong /au/ exists in rare cases such as in a word mau (mother) in Runyoro-Rutooro. The writing system of Runyakitara shall use simple alphabetic letters. This enables the orthography to avoid complicated phonetic symbols such as. β,ȷˉ β, ˉ ​ and diacritic signs e.g. ∼∼ ∼∼ . Runyakitara shall use the following consonants: / l/ shall be used in Runyoro-Rutooro only and before ya, ye and yo as in okulya (to eat), omulyango (doorway), okulyeryesa (to entice), lyona (all) and before e or i in examples such as okuleeta (to bring) and okulinda (to keep). In all other instances, /r/ /r/ shall be used. Some Runyakitara consonants are formed by combining them with m m or n n at the beginning to form a single sound. These are called nasal compounds, and they include the following: /mb/ /mp/ /nc/ /nd/ /nf/ /ng/ /ngy/ /nj/ /nk/ /nky/ /ns/ /nsh/ /nt/ /nts/ /nv/ /nz/ The rule shall be that in words where they exist, they shall not be preceded by a double vowel. Examples include the following: omuhanda, ebihimba, esente, ekijenjegyere, ekipumpuriya. Another category of consonants that are combined to form a single sound are those that combine with w w in a word. These are called w w-compounds and they include the following: The rule shall be that all words that have these sounds shall not have a double vowel in front of them within a word. Examples include the following: There is also another category of simple sounds that are combined with y y at the end to form a single sound. These are called y y-compounds, and they include the following: /by/ /dy/ /gy/ /hy//ky/ /ly//my//ny//py/ /ry/ /sy//tsy/ /ty//zy/ The rule shall be that all words with that sound within them shall not have a double vowel in front of them. They include the following examples: /ky/ and /gy/ are not followed by /i/ because /y/ and /i/ are palatals. If they are followed by /i/ /i/, this would be a repetition. They shall therefore, be written as /ki/ /ki/ or /gi/. 14) Runyakitara also has the following consonants that are formed after combining with other simple consonants but representing one sound: /bb/ /mm/ /nn/ /gy/ /ky/ /ny/ /rr/ /sh/ /ts/ 15) bb: Double b b shall be used whenever we have a bilabial plosive. This usually appears in loan words or onomatopoeic words. Examples include: ebbinika (kettle), ebbiafu (basin), ebbaruha (letter), ebbahaasa (envelope), kubbomoka (to crash), kubbuukura (speak with energy and confidence) (Rn/Rt). 16) mm mm and nn nn : If the subject or object is followed by a verb beginning with m m or n n, then m m or n n shall be doubled, for example: The examples above reflect the subject. Those reflecting the object include the following: Bammanyire they know me mmugambiire I told him/her or I have told him/her nikinakanniga he strangled me mm mm or nn nn is also to be written if the subject expressed by /m/ /m/ or /n/ /n/ is followed by the object mu, for example: mmumanyire I know him/her mmugam- biire I told him/her or I have told him/her mmusing- ire I have beaten him/her or I beat him/her 17) rr: Whenever a vowel precedes /rr/ /rr/, the vowel shall always be pronounced long. However, it shall be written with a single vowel, for example: omurro (fire) kukurra (to drag). 18) ny and gy: These are classified as semi-vowels. The rule shall be that in words where they appear, if a long sound is heard, double vowels shall be written in front of them. If the sound is heard to be short, they shall be followed by a single vowel. Examples include the following words: enyaanya (tomatoes), enyama (meat), enyungu (pot), etc. gy is usually heard in Runyoro-Rutooro in words such as kugya (to go), kugyanga (to refuse it), kucwangya (to tell lies). Words that are spelt with /gy/ in Runyankore-Rukiga are pronounced with j j but shall continue being written with /gy/ /gy/ as in the following examples: kugyenda instead of [kujenda] (to go) ebyangye instead of [ebyanje] (mine) egyo instead of [ejo] (that) omugyera instead of [omujera] (river) Loan words may continue being written with /j/ /j/ instead of /gy/ /gy/ such as in the following examples: amajaani instead of amagyaani (tea) omujaasi instead of omugyaasi (soldier) 19) gi: Although this compound is not highlighted above, its pronunciation follows the same pattern as that of /gy/. Runyoro-Rutooro speakers will continue to write /gi/ in words such as omugimba (bunch), omugigi (catechism class), omugisa (luck/blessing), etc. Runyankore-Rukiga speakers shall also continue to write /gi/ although in pronunciation /ji/ /ji/ is heard as in the following examples: omugiigi pronounced as omujiiji (catechism class) engingo pronounced as enjingo (joint) omugisha pronounced as omujisha (luck) 20) ts: This a sound that is commonly heard among the Runyankore speakers who speak the Ruhima sub-dialect, although many Banyankore that are non-Ruhima speakers pronounce it as well. In all cases where it is heard, the other speakers of Runyankore pronounce it as /s/. The rule for it shall be that speakers write what they pronounce. Prepositions and conjunctions: Ndoleriire et al. (2007) note that prepositions and conjunctions can be written separately from the words they precede with an exception of words that start with omu and aha/ha. The simplest way of noticing how to write them is that whenever a preposition or conjunction follows a word that starts with a consonant, the preposition or conjunction shall be written separately from the word it follows. The writing shall thus be; owa Bakyenga at (Bakyenga's residence), aha rutookye (at the banana plantation). aha and omwa also have to be written separately from the words they precede, as in: omwa Ndoleriire (in Ndoleriire's home) or aha muhanda (on the footpath). On the other hand, prepositions and conjunctions are joined when combined to form a single lexical item, for example: omuka (at home), omunda (in the stomach) ahansi, (on the ground). 22) Apostrophe: In Runyoro-Rutooro, if it happens that a preposition, possessive, demonstrative or conjunction is followed by a word that starts with a vowel, both words shall be combined together by doubling the vowel rather than replacing the last sound with an apostrophe. However, in Runyankore-Rukiga, the apostrophe shall replace the last vowel of the possessive. The simplest way to identify how to use an apostrophe in Runyankore-Rukiga applies when a preposition, possessive, demonstrative or conjunction follows a word that starts with a vowel. In such a case, the vowel at the end of that preposition, possessive, demonstrative or conjunction is replaced or assimilated by an apostrophe. Examples include the following:", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Babcock, P. (Ed.). (2002). Webster's third new international dictionary of the English Language. Springfield, Merriam-Webster Inc. Publishers. Betungura, A. (1960). Runyankore-Rukiga orthography as adopted from the Report of the Runyankore-Rukiga Orthographic Conference of 1954, Mbarara. Caumartin, A. (1938). Grammar ey'Orunyoro. Rwenzori: White Fathers Mission. Hansen, H. B. (1984). Mission, church and state in a colonial setting: Uganda, 1890-1925. London: Heinemann. Fromkin, V., Rodman, R., & Hyams, N. (2003). An introduction to language (7th Edn.). Boston: Thomson Wadsworth. Karwemera, F. (2005). Empandiika y'Orunyankore-Rukiga egufuhaziibwe. Kampala: Fountain Publishers. Morris, H. F., & Kirwan, B. E. R. (1957). A Runyankore grammar. Kampala: East African Literature Bureau. Mubangizi, B. (1963). Kanyarurimi I. Mbarara: Omuhanda gw'Okumanya. Mubangizi, B. (1981). Kanyarurimi II. Mbarara: Omuhanda gw'Okumanya. Ndoleriire, O., Miirima, F., & Kintu, J. (Eds.). (2002). Runyoro-Rutooro orthography. Kampala: New Vision Printing & Publishing Company. Ndoleriire, O., Muranga, M. J. K., Gumoshabe, G. & Kintu, J. (2007). A unified standard orthography of Runyakitara. Cape Town: CASAS. Rubongoya, L. T. (1963). Runyoro-Rutooro orthography rules. Entebbe: Uganda Printing & Publishing Corporation. Rubongoya, L. T. (1965). Orulimi rwaitu omu mabara agatali gamu. Kampala: East African Literature Bureau. Taylor, C. (Ed.) (1960). Report of the Runyankore-Rukiga conference of 1959. Kampala. Taylor, C. (1978). A teacher's handbook of Runyankore-Rukiga orthography. Kampala: Uganda Literature Bureau. Wikipedia (2018). Punctuation. Retrieved from https://en.wikipedia.org/wiki/Punctuation.", "task_type": "grammar_instruction"}
{"instruction": "INTRODUCTION TO A DISCOURSE ANALYSIS OF RUNYAKITARA TEXTS: A GENRE APPROACH", "completion": "Levis Mugumya", "task_type": "grammar_instruction"}
{"instruction": "Introduction", "completion": "In this chapter, we analyse and describe different kinds of written texts, mainly stories in Runyakitara. This description entails examining how these stories are constructed, interpreted and used and the defining characteristics that written Runyakitara texts exhibit. In addition, the chapter explores the lexico-grammatical (lexical and grammatical) properties that define Runyakitara texts and their organisational features. In other words, it explains the kind of linguistic resources/tools that writers of Runyakitara use to write these texts, that is, the words and the grammar that go into a text, and how the text is organised. These will not only enable you to understand deeper a Runyakitara text but also will equip you with appropriate skills that will enable you to eventually write effective Runyakitara texts in an acceptable and conventional manner. By the end of the chapter, you should be able to describe different written text types in Runyakitara; define the features that characterise these texts; and in due course write similar Runyakitara texts. Admittedly, there are many types of written texts in Runyakitara; and we cannot exhaustively explain each one of them in this chapter. Therefore, we confine ourselves to examining narratives. However, we provide examples of other texts to illustrate the criteria and steps that are observed in the analysis of texts in general. In the narratives, we analyse traditional stories and contemporary stories (news stories). In order to understand Runyakitara written texts, you will be introduced to an analytical approach which will assist you to analyse a variety of other Runyakitara texts. This analytical approach is known as genre analysis. This approach is derived from a popular theory known as genre theory. It is a simple method that you can use to analyse a group of texts that share similar linguistic characteristics. The genre analysis also enables you to examine other texts that will not have been explored in this chapter. The analysis will further illustrate how the elements you have studied in the previous chapters (adverbs, adjectives, semantics and Runyakitara lexis) are manifest in these written texts. Note that genre analysis is one of the many methods used to analyse texts, and one of the analytical approaches employed in the analysis of linguistic discourses. The chapter begins by providing a brief definition of discourse analysis. It then defines the various methods used to analyse linguistic texts. This is followed by an overview of the concept of genre since it is important to study genres. The chapter then delves into genre analysis by detailing the characteristics that enable one to identify a genre and the procedure followed in analysing genres. We then examine narrative genres in general and zero down on the properties and generic structure of Runyakitara traditional stories; and finally, we examine the contemporary news story. Since this is one of the first discourse analyses of Runyakitara texts, we rely heavily on studies that have been carried out on other languages, particularly English. It is, however, anticipated that, in due course, further research in discourse analysis in Runyakitara and other Ugandan Bantu languages will avail more technical terms and examples for future use. We will now briefly look at discourse analysis before we explain the details of genre analysis.", "task_type": "grammar_instruction"}
{"instruction": "What is Discourse Analysis?", "completion": "Before we define 'discourse analysis', it is necessary to understand the term 'discourse'. This term is usually used in different academic contexts by different people to refer to specific meanings. 'Discourse' can refer to the sequence of sentences, how \"sentences connect and relate to each other across time in speech or writing\" (Gee, 2014, p. 18). In this case, the analysis focuses on the structure and organisation of sentences. It can also be understood as \"a particular way of talking about and understanding the world\" (Jørgensen & Phillips, 2002, p. 1). Another meaning of discourse is language in use; it is concerned with how people use language in different specific contexts, which at times, is referred to as 'pragmatics'. Discourse analysis has been defined as the analysis of written and spoken language beyond the sentence level. Some scholars have defined it as \"the analysis of linguistic behaviour, written and spoken, beyond the limits of individual sentences, focusing primarily on the meaning constructed and interpreted as language is used in particular social contexts\" (Bhatia, Flowerdew, & Jones, 2008, p. 1). It is also understood as \"the study of the relationship between language and the contexts in which it is used\" and involves analysing different written texts as well as verbal communication in various forms (McCarthy, 2001, p. 5). Recently, discourse analysis has embraced other forms of communication including visual images, sounds, icons, etc. which we shall briefly explain below. Discourse analysis therefore, involves the analysis of lin-", "task_type": "grammar_instruction"}
{"instruction": "Methods used in Discourse Analysis", "completion": "Discourse analysis makes use of various analytical approaches using different types of materials to achieve a wide range of goals (Bhatia et al., 2008). Discourse analysis cuts across different fields of study which use different discourse analytical methods to analyse written and spoken texts. Some of these include conversational analysis (CA), critical discourse analysis (CDA), corpus-based discourse analysis, mediated discourse analysis, multimodal discourse analysis, and genre analysis. Let's briefly look at each of these approaches. Corpus-based discourse analysis involves the use of big amounts of texts which can be read by different types of technologies. The method avails information about the patterns of language as far as grammar and vocabulary are concerned; the analysis is applied to large texts rather than sentences or short texts. In English language, for example, the analysis has revealed that the word 'glass' \"occurs with ... a set of words related to drinks: \"lemonade, water, milk\" while 'cause' occurs with such negative words as \"accident, damage, death or trouble\" (Bhatia et al., 2008, pp. 7-8). Critical discourse analysis (CDA) is concerned with the use of language in society in relation to social injustice, inequality, unfairness, power abuse and ideological imposition, etc. (Fairclough, 1995; Richardson, 2007). Fairclough (2001) has described CDA as an approach that is concerned with how language is linked to the social elements such as exploitation and domination of people by other people. It is mainly concerned with power and its control. It aims to find out how ideologies become entrenched in language and how they can be freed; it helps society to be aware of social injustices as well as trying to establish the communicator's purpose and attitude in constructing communication. The context of communication within which the communication takes place is central to CDA. Conversational analysis refers to how members of a society interact and interpret their experiences. The analysis involves looking at the procedures and rules that govern conversations. The analysts study those interactions that unfold in natural contexts which have been transcribed. Another recent analytical approach is known as multimodal discourse analysis. Note that the examples we have given above use written or spoken texts as their primary resources for analysis. Multimodal discourse analysis however, is concerned with the analysis of other forms of social interaction. These include gestures, posture, images, graphic representations, text layout, music, icons, etc. Most analyses using the multimodal approach have focused on TV images, and newspaper and film pictures. Another approach is genre analysis which will form the basis of this chapter. Genre analysis derives from the study of English in academic environments. It is concerned with examining linguistic behaviour in academic or professional contexts (Bhatia et al., 2008). The above approaches have been largely applied to texts and other resources in English and other European languages as well as Asian languages. However, very little has been done to apply, for example, genre analysis to African languages. The purpose of this chapter therefore, is to apply this particular discourse analytical approach to written Runyakitara texts. Since no discourse analytical approach has been explored in Runyakitara, we shall base our analysis on the principles that have been used to analyse mainly English texts.", "task_type": "grammar_instruction"}
{"instruction": "What is genre?", "completion": "In everyday life, you encounter several communication contexts in both written and spoken forms. These range from emails, conversations with friends or relatives, informal and formal letters, telephone exchanges, text messages to newspaper or magazine articles, novels, textbook readings, advertisements, noticeboard announcements, etc. These different texts possess individual characteristics that differentiate them from other texts. These differences are known as linguistic features that define each text (Eggins & Slade, 1997). For example, a telephone exchange cannot begin with the following utterance: (1) Ahari Ateenyi wange omugonzibwa типо, Similarly, a story cannot end with the following proposition: (2) Nyowe, Yohaana Rutamirike naaguza Petero Kayonjo ekibanja kyangye kirikwingana hiika ibiri. These two examples (1 and 2), though culled from their actual communicative contexts, demonstrate linguistic differences that characterise and define specific texts in Runyoro-Rutooro and Runyankore-Rukiga, respectively. These linguistic differences are very important in the analysis of different texts in Runyakitara. The linguistic differences vary from lexical elements, grammatical elements, style used to how a given text is organised from its beginning to the end. The concept of genre therefore, is defined on the basis of the similarity or distinctive features a text has. It has been defined as a group of texts that demonstrate specific similar linguistic and functional properties (Lee, 2001). For example, sports articles or obituaries that appear in newspapers possess specific linguistic features that distinguish them from editorials or advertisements. Similarly, recipes, novels, and news articles can be identified because of their distinctive features. In simple terms, genre can be defined as a group of texts that exhibit similar linguistic properties. However, the term 'genre' has different meanings and is interpreted in varied ways by different scholars within their individual fields of study. Therefore, the definition of genre is rather abstract and problematic to understand and as you progress in your linguistic studies, you will encounter other explanations of genre, which we have not explored in this chapter. Because this concept has, over time, traversed other disciplines gaining deep ground in linguistics, discourse analysis, academic and professional English, and first and second language (L1 and L2) learning and teaching. For example, in literary studies, 'genre' has been traditionally associated with such literary genres as sonnet, epic, epitaph, tales, legends, novels, or proverbs, which are identified in terms of structure, subject matter, language use, and how they are produced (Kress, 1993; Freedman & Medway, 1994). We shall, later on, discover that some of the literary genres attributes of form and content have persisted in genre as a discourse/linguistic term. Other scholars such as Martin (2009) and Martin and Rose (2003, pp. 7-8) define it as \"a staged, goal-oriented social process. Social because we participate in genres with other people; goal-oriented because we use genres to get things done; staged because it usually takes us a few steps to reach our goals\". The stages or moves are the steps or phases that a genre writer goes through. Therefore, while analysing genres, we pay attention to how a text develops in specific unique steps. Other scholars have explained genre in terms of the cultural and social contexts where people use genre to describe the different ways in which they use language to accomplish things repeatedly, and in the process validating more genres that are a result of new societal requirements and abandoning those that are not useful. They argue that genres fulfil the social function within various cultural communities, for example, whenever people meet on a regular basis to carry out certain activities, these activities become standardised. Genres are realised via the means of language. Therefore, genre as a social process arises out of people meeting on a regular basis and using language (Kress, 1993; Martin, 2009). We are always engaged in genres on a daily basis and these genres include buying or selling items, seeking and giving information, telling a story, gossiping, making an appointment, exchanging opinion, conversing with a friend (Eggins, 1994), etc.", "task_type": "grammar_instruction"}
{"instruction": "Why is it Important to Acquire Genre Knowledge?", "completion": "Analysing discourse is significant because it explains what language is used for. It helps to understand how language is used in different settings such as academic, workplace and professional settings. Genres are the media through which scholars and scientists communicate with each other. The study of genre therefore, is critical for many scholars, researchers, and professionals including linguists, political scientists, philosophers, anthropological, sociologists, business people, and communication experts. Therefore, to participate or understand the scholarly and scientific discourse, they need to be aware of the underlying functions and features that genres in such fields possess. For example, it is necessary to possess sound knowledge of genres used in law, academics, and journalism in order to produce such genres as contracts, research articles, and features, respectively. To this end, genre study is instrumental and aims to help a writer accomplish writing tasks in an acceptable manner once s/he has understood how genres work as well as telling whether the texts produced are wrong or right and if they conform to acceptable standards of a given profession (Berkenkotter & Huckin, 1995; Bazerman, 2004). Genre knowledge also enables us to understand the customs, knowledge, and beliefs of genre users, which are inherent in their cultures, and the daily activities they are involved in. For example, the study of the narrative genre (ebigano, emigani, enganikyo) in Runyakitara reveals the beliefs, behaviours, food and ways of living of Bakiga, Banyankore, Batooro and Banyoro. The analysis of texts is also important because it enables us to learn about texts that were not acquired within the home or community environment. These texts possess \"linguistic structures and patterns\" that \"students must learn... to recognise and interpret\" (Biber & Conrad, 2009, p. 3) and later on be able to produce. It is not necessary for you to learn how to greet or talk to your mother or brother, or even write a text message on a mobile phone to a friend today. However, it is important to learn how to write an application letter, or how to write an examination paper. In this regard, as Biber and Conrad (2009) argue that there is need to teach genres to university students in order to succeed, it is equally important to explore the hitherto unknown construction and linguistic features of Runyakitara texts given the significance of the language in academic and socio-political contexts. A similar significance to the above relates to genre-based language teaching and learning, which has been the major field of language teaching and learning in Australia, America and recently in South Africa. The genrebased pedagogy is concerned with the textual structures and linguistic resources that characterise quality writing of various genres in the school system (Visser, 2013). Genre-based pedagogy enables both teachers and learners of African languages, particularly those from underprivileged communities, to handle written and spoken tasks required at secondary school and tertiary levels of education. Visser (2013, p. 5) further argues that it also \"equips language teachers of African languages to facilitate the literacy development of learners in their respective first languages[s]\". In fact, genre-based teaching and learning enables learners to acquire text-linguistic competencies that would lead them to produce quality academic written texts (Visser, 2013; Hyland, 2002, 2003). The knowledge of genre will help you understand educational genres including lectures, tutorials, reports, essays, seminars and workshops, examinations, textbooks, etc. The teaching of genre enables students to master these genres thus gaining empowerment at school, later on at the workplace and be able to participate in various ways of social life (Cope & Kalantzis, 1993; Gillearts & Shaw, 2006).", "task_type": "grammar_instruction"}
{"instruction": "Genre Analysis", "completion": "Genre analysis is an approach used to examine linguistic behaviour as it is manifested in academic or professional settings (Bhatia, 2004). The choice for genre analysis relates to the inadequacy of the previous discourse approaches to address pedagogical needs, explain textual analysis, and categorise texts based on their similarities and differences (Hopkins & Dudley, 1988). Swales (1990) has equally argued that traditional analysis of texts did not offer reasons to explain why 'genre texts' appear the way they do. Genre analysis therefore, is a result of the inadequacy of previous approaches (register analysis, grammatical-rhetorical analysis, and interactional analysis) to provide sufficient information for deep structure analysis or explain the reasons why certain texts appear the way they do. Bhatia argues that genre analysis (applied genre analysis) combines the socio-cultural, institutional and organisational explanations for English for Specific Purposes and applied linguistics in general. This is \"a thicker description\" of both lexico-grammatical properties and organisational features, which borrows from several disciplines in order to arrive at a deeper and insightful analytical description of texts and explanation of language use in professional and academic genres (Bhatia, 1993, p. 5-10, 2004, 2008). Genre analysis is significant because it allows one to \"understand how members of specific discourse communities construct, interpret and use genres in order to accomplish a communicative purpose and why they write them the way they do\" (Bhatia, 2004, p. 10). It also facilitates the comprehension of the \"the social and cultural contexts in which genres are located\" and understanding how such factors relate to the \"language choices\" that users make (Paltridge, 2002). The analysis of genres requires acquisition of linguistic competencies related to syntax (grammar), lexicon (vocabulary), and the organisational structure of a given genre. The knowledge of genre responds to such writing needs and skills as description, explanation, argumentation, persuasion, entertainment, instruction, responding, or recording events. These skills are not only crucial to accomplish academic tasks in the education system but also significant to one's life at the place of work. For this reason, \"genre teaching should emancipate students by giving them the possibility to live up to the expectations of the professional world\" (Gillearts & Shaw, 2006, p. 8).", "task_type": "grammar_instruction"}
{"instruction": "Identification of Genres", "completion": "Genres possess easily recognised characteristics that when we come across them, we know what kind of genre a given text is. These properties lead us to identify what kind of message to expect in the text. In a simple example of the lost and found texts in a newspaper, we expect to find the identification of the person who lost the item, the description of the lost item, contact details, and perhaps a reward for whoever finds the item. Alternatively, if an examination paper and a letter are placed before us, we are able to distinguish one from the other because of the uniqueness that each one of them possesses. The words and grammar, the interlocutors (writers and speakers), the steps/stages the interactants go through, the purpose of interaction, the medium of interaction (spoken or written), etc. help us to recognise what genre the text in question is about. The knowledge of the culture within which a genre is located is equally important for us to identify a genre because different cultures use language differently. For example, the exchange in Example 3 below reveals a lot (Ry/Rk): (3) S1: Okabura! S2: Naiwe waabuzire. S1: Ndamutsya tureebe. S2: Buhooro, buhooro, buhooro gye. S1: Hmmm, hmmm, mmmm. S2: Muraara muta? S1: Turiyo... The exchange tells about an encounter between two adults who have not seen each other for a long period (demonstrated in the greeting using propositions like okabura and buhooro). It is a face-to-face encounter involving two people of unequal social status or different ages. The begging of ndamutsya tells us that this interlocutor cannot initiate a greeting; he/she begs the other person to greet first. Among the Banyankore-Bakiga, a young person is not supposed to initiate greeting an elder, especially when they have not seen each other for a long time. Similarly, certain social ties demand that a person of higher social status (father-in-law, an uncle, and mother-in-law) initiates the greeting, no matter the age. In accomplishing a given task using language, social conventions require that we do so systematically. These steps or stages are known as the schematic structures of a genre (Eggins & Slade, 1997). A genre is composed of stages/steps which are regarded as its constituent parts or constituent structure. The stages enable us to communicate effectively since we cannot make meaning at a go. These stages are related to each other in order to fulfil the function of the text and achieve the overall communicative goal of the genre. In other words, the stage fulfils a given function in a genre. Note that in some of the genres, these steps/stages are optional while in others they are obligatory. Although these elements can be left out, the text remains the same; in other words, the genre does not change. It should also be noted that some of these elements are recursive, that is, they appear more than once in a genre. The stages in the written genres usually occur as separate paragraphs. The stage is normally recognised by similar grammatical and lexical properties. The steps can be clearly identified because of their peculiarity. For example, in English, the phrase 'once upon a time' is associated with a narrative genre while 'Nyowe Kanyamunyu naaguza ekibanja kyangye...' in Runyankore-Rukiga is typical to a transactional genre of a legal nature. In recipe and instructional manual genres, there is the use of imperatives in the Method stage while the Ingredients Stage is characterised by numbers or measuring words. In a business letter, the Complimentary Close stage is conveyed via polite expressions. The use of temporal conjunctions such as 'and', 'then', 'after', 'before', and temporal circumstances such as 'until the age of', 'at that time', 'at the mission', 'in the early 1970s', 'in those years', 'during the 1980s', etc. reveals different stages in an English narrative genre (Martin & Rose, 2008). Genres are recognised because of 'repeated textual patterns' or 'easy to notice features' (Bazerman, 2004, p. 322). For example, stories usually begin with the following phrase: \"once upon a time\", while business letters are characterised by inside addresses. A close examination of traditional stories in Runyakitara reveals the following beginnings: Hakaba hariho omushaija ... or Obundi.... However, not all Runyakitara narratives begin in a similar manner. Language plays a central role in analysing genres, after all, genres are realised through language. In this regard, genre can also be identified based on typical patterns in a text; for example, the grammatical items or the graphical elements used. Different genres possess different words and grammatical structures. Even within a genre, the words and structures used across stages will differ. In an application letter, the words and grammatical choices in a Complimentary Close differ from those in an introductory stage. These grammatical patterns enable us to demarcate the stage boundaries and identify the number of stages of a genre (see Text 1). The stages are given genre-specific labels rather than the traditional designation such as beginning, middle, end or even Introduction, Body and Conclusion (Eggins, 1994; Bhatia, 2004). Text 1: GENRE LABELS OF A RUNYAKITARA NEWSPAPER ADVERTISEMENT (Ry/Rk) Headline - to attract the reader OKUGAASHUURA N'OWA BAGUMA Locating the service Baguma Restaurant ebeire neeshangwa ahari Mayoba Inn efurukire yaaza omu mwana gw'omurembe ogurikushangwa haihi na KASH Hard Ware Detailing the service - positive evaluation Manya omwanya nigwaka kandi gwine paakingi y'omurembe n'amabeho marungi waaba noohuuta supu Offering incentives Manya hati bashazire aha kabeeyi aka buriijo Detailing the service - positive evaluation Abarikwenda kureeba emipiira ya Bungyereza mwarymmu beine sikuriini z'omurembe Pressure tactics Otafeerwa omugisha ogu Establishing rapport Ahandi Mukama abandindire mwena mwije owa Baguma mugaashuure Soliciting response Noobaasa kubahikira aha simu 07067890000/0771777111 (Source: Entatsi, September 24-30, 2013, p. 1) It is important to point out that genres are dynamic: they go through stages; they appear on the scene, they grow, and they may die (Devitt, 2004; Bhatia, 2004). Although genres are relatively stable texts because they arise from stable discourse communities whose discursive practices are stable for a given period, they never remain so (Myers, 2000). Once the communicative needs change, so do the genres (Ramanathan & Kaplan, 2000). Genres are dynamic because they are embedded in cultural practices and these are never stable (Muntigl & Gruber, 2005). Speakers/writers often stray away from the standard form; others produce the socially recognised types while others create complicated ones. Several other studies regarding genre change have been carried out particularly on the changes that scientific research articles have undergone since they appeared on the academic scene (Swales, 1990; Berkenkotter & Huckin, 1995; Bhatia, 1993; Ayers, 2008). Other genre changes have been observed in other fields. For example, the use of Power Point presentations that were designed for business-related purposes, have been adopted by academics (Myers, 2000). Another genre change study shows how an electronic mail has created a 'new sub-genre' of letter writing which excludes the recipient's address and date, the latter being generated automatically (Ramanathan & Kaplan, 2000). Gillaerts and Shaw (2006) also observe that the letter genre has been overtaken by email and fax pushing the former to the periphery. In this regard, we shall also point out how some of texts in Runyakitara are undergoing changes, for example, the news report. Another significant aspect in the study of genre is genre mixing. Genre mixing involves the inclusion of some other elements in a specific genre, for example, the intrusion of advertising features in news editorials and company reports (Hyland, 2002; Bhatia, 2004). Another observed form of genre mixing occurs in academic in- troductions such as preface, foreword and acknowledgment. Although their communicative purpose is to introduce, other hidden promotional purposes are exhibited (Bhatia, 1997; 2004), they use descriptive adjectives and linguistic features that are common in advertising genres. In this regard, we discover genre mixing whereby the genres of textbook introductions possess two communicative goals, that is, to introduce and to promote the book. Genre mixing has also been identified in job advertisements. The construction of job adverts contains persuasive elements which are intended to appeal to the post-modern job advert as well as the traditional formal conventions of a job advert genre (Norlyk, 2006). Because of the consumerism culture in our societies today, documents of most companies and organisations comprise promotional elements (Bhatia, 2000). Another basis for genre identification is 'variation'. This involves analysing many texts to determine how similar or different the texts are. For example, sales agreements would vary between those of land and those of other properties like cars. The variations usually occur across disciplines. The textbook genre cuts across such disciplines as Mathematics, History, Science, Law or Economics. However, a textbook in each of these will exhibit unique discipline-based features. Science textbooks will use diagrams, pictures and tables while knowledge presentation in literature textbooks is likely not to contain such visual materials. While Law and Economics texts will refer to other scholars, it is not the case in Mathematics texts (Bhatia, 2004).", "task_type": "grammar_instruction"}
{"instruction": "Analysing Genres", "completion": "In analysing unfamiliar genres, Bhatia (1993,2004) (1993,2004) recommends that one should first consider his/her experience and knowledge about the field in which the genre-text belongs. If you do not possess this knowledge, then you examine the existing literature on that genre in order to learn more about it. Secondly, you consider the situational context which enables you to define who the speaker or writer of the text is and the target audience. It also reveals the history, sociocultural beliefs of the community in which the text is used. It is also important to identify which other texts are similar or related to the text in order to provide the background. If the genre you are analysing falls within a specific institution, there is need to study the institutional context, such as the rules and conventions that govern the writing of texts. For example, the analysis of sale agreements requires knowledge of rules and language that lawyers use to construct these agreements while writing the genre of a business order requires good knowledge of business communication. This stage is followed by linguistic analysis. Linguistic analysis involves the analysis of text patterns which reveal linguistic use of the members of the community that use that genre. The analysis entails looking at the lexico-grammar; i.e., both the vocabulary and grammatical elements of the text. The text patterns revealed by this analysis will provide answers to why things are done the way they are done. For example, the presence of adjectives in advertisements is intended to facilitate positive description of the product. Structural analysis is also significant in analysing genres. It provides different ways of how language is organised while communicating a specific message. Because of the regularity of a genre, genre writers usually follow a regular systematic way in communicating the general message in a specific genre. Structural analysis therefore, is concerned with the consistent and preferred ways known as moves/stages/steps. As noted above, each move has a specific communicative purpose it fulfils via different linguistic or rhetorical techniques available to the writer (Bhatia, 1993). Examining the linguistic and organizational features across a collection of similar texts reveals similarities and differences as well as consistencies or inconsistencies of a given genre (Bazerman, 2004). Although it is quite challenging, it is advisable that at the end of the process, the genre analyst should seek expert knowledge from members of a community that are involved in the production of those texts or the institution that produces that genre s/he is analysing for cross-checking the findings and clarifying some issues (Bhatia, 1993). This is also done because certain professions, e.g., law or journalism, prescribe what should or should not go into a text and how this text is supposed to be used or interpreted. The specialists can identify the kinds of texts they work with and provide expert interpretation of how they are created and used. They can also provide reasons and factors attributed to deviations (variations) in a given genre. Lastly, genre identification can also be carried out through ethnographic research, which involves interacting with people at their workplace and regularly collecting and studying the texts they produce. In this way, the researcher observes the reasons for using the texts, how they are written, used and interpreted. In the next section, we apply genre theoretical principles examined above to three different genre texts in Runyakitara. First, we shall begin by reviewing the genre analysis of English narratives and relate it to Runyakitara narratives. Next, we analyse a contemporary news story and argumentative writing in the print media; and finally, we shall apply genre analysis to semi-legal writing in Runyakitara by examining a will and a sale agreement.", "task_type": "grammar_instruction"}
{"instruction": "Narrative Genres", "completion": "Stories are significant in our lives; they \"are central genres in all cultures.... They are told in all social groupings to interpret life's chaos and rhythms, to evaluate each other's behaviour, and to educate and entertain our children\" (Rose & Martin, 2008, p. 49). Martin and Rose further argue that the stories' power to grip the attention of both children and adults is inexplicable. They exist across different domains of life, for example, movies, novels, short stories, news stories, plays, etc. (Macken-Horarik, 2002), and they have been comprehensively studied (Martin & Rose, 2008). You will have learnt that in English language, narrative writing mainly serves to tell in detail a story that has one main point. The narration process requires looking at and examining events in a chronological order. It tells what has happened in a story. The composition follows a chronological ordering (start at the beginning and go on until you come to the end, and then you stop). For example, a story about a memorable ride on a bodaboda [motorcycle] would perhaps begin by telling the reader/listener the place where the motorcycle was located. It would then go on to indicate price negotiation and the time when it was taken, the exciting events along the itinerary, the most exciting event, which would mark the peak of the ride - the best moment, and finally the destination. The climax could however, entail a crisis point, for example, an accident, fuel shortage, a brush with a traffic officer, or hijacking the protagonist. In this regard, the narrative would then go on into another phase of recounting how this problem is resolved. In such a story, a chronological order of how events unfold is observed. However, the order can be subverted depending on the narrator's choice. The narrator can choose to plunge into the middle of the story with a startling, amusing, or dramatic event so as to grab the reader's attention. The typical examples of narrative writing include novels and short stories, biographies and autobiographies, diary, some newspaper articles, radio and TV news reports, conversational anecdotes, etc. Besides narrative genres, other story genres also trace a series of events of personal recounts. They are categorised into four text types: recounts, anecdotes, exemplums, and observations (Martin & Rose, 2008). In brief, recounts entail narrating events in a sequence having no significant problem while anecdotes recount humourous events that are out of the ordinary. The adventures of Ishe-Katabaazi provide good examples of anecdote stories. Exemplums recount events which entail moral assessment. Observations recount events in which the narrator provides a negative or positive judgement. Note that the narrative differs from the others in that it exhibits a disrupting event (complication), which is then resolved and the story returns to the hitherto social stability. The story genre has been found to exhibit the following generic staging: Abstract, Orientation, Complication, Evaluation, Resolution and Coda (Macken-Horarik, 2002; van Leeweun, 2008; Martin and Rose, 2008). The Abstract comprises the topic of the story and is intended to attract the attention of the listener/reader; it tells the listeners/readers what the story is about. The Orientation stage entails the setting, that is, the people (characters) who are involved, the place and time of the story. It also provides the first incident of the story. The Complication involves the main event of the narrative, a problem. This is usually a destabilisation of social harmony, which could be a family order or a hunting expedition order. In fact, the narrative genre aims to resolve a problem. In an extended narrative (macro genre), there might exist several complications and resolutions. The Evaluation stage comprises the significance and relevance of the event(s) for the character(s). The Resolution, which is usually the last event, provides the solution to the problem. It attempts to restore the hitherto existing social harmony. The Coda is a stage in which the storyteller/writer signs off. It serves to bring back events to normalcy, that is, the status quo of events before the complication set in. It acts as a bridge between the story world and the moment of the narration. Both the Abstract and Coda are optional while Evaluation can occur several times during the progression of the story. In the next section, we apply these stages to establish whether they equally apply across Runyakitara stories.", "task_type": "grammar_instruction"}
{"instruction": "Runyakitara Story Genres", "completion": "Martin and Rose (2008) have shown how the different types of stories are realised in both oral and written mediums. Stories have existed in the pre-modern and contemporary cultural contexts throughout the world. In this regard therefore, Runyakitara stories known as emigani, ebigano, or enganikyo have been recounted in South-Western Uganda and beyond, from one generation to the next via oral tradition usually at a fireplace after the evening meal. This oral tradition has, of course, bred dissimilarities in the content. Most of the stories are lost because they were not captured in writing. Runyakitara comprises both short and long stories as well as novels. The short stories usually comprise fables that are narrated to young children while the extended ones take a while to narrate and are enchanting to both children and adults. Because of the limitations of space, we shall analyse two short stories for their generic properties. The first is a short story extracted from a Runyankore Reader for lower level primary learners.", "task_type": "grammar_instruction"}
{"instruction": "Orientation", "completion": "Ente egyenda ezingura na Warucuncu.", "task_type": "grammar_instruction"}
{"instruction": "Complication", "completion": "Nyomwabazyo hataaha eifa Kamirakwo. Ente ku eba egiire Rujumbura kushaka, Warucuncu eita encwa-mutwe yaayo. Ente ku eija ehoora enzigu, eita ekibwana kyakyo.", "task_type": "grammar_instruction"}
{"instruction": "Resolution", "completion": "Eirukanga, esingirwa owa Wakame omu nyanga. Ekicuncu ku kiija, Wakame akibingira omu irembo.", "task_type": "grammar_instruction"}
{"instruction": "Evaluation", "completion": "Nikyo oreebera Wakame akunda kuza omu nte kwonka. (Source: van Spaandonk (1997), Ninshoma, p. 46). In this story, the narrator begins by presenting the characters of the story, i.e., Ente and Warucuncu. Since this is a fable, the exact place where the characters lived is not revealed, it is assumed to be the in the wilderness. However, leaving out the place provides the narrator with an opportunity to localise the story because stories are told within a certain locality. It is therefore assumed that both characters lived in the wilderness adjacent to where the reader/listener lives. Although, the time element is embedded in the verbal proposition, egyenda ezingura, which portrays the near past tense, it is categorized as the narrative tense, which is often used in storytelling, and it conveys the far past tense. While in most cases, either the tense is conveyed in varying forms of the past tense, as nearpast far-past tense, or even using words such as nyomwabazyo, it does not mean that the actions occurred in the recent past. Therefore, our Orientation stage fulfils the function of designating the setting of the story by introducing the characters, place and time elements. It also presents that harmonious existence between the protagonists, ezingura na Warucuncu. Nyomwabzyo ... The Complication stage presents the problem that has to be resolved. The problem is eifa Kamirakwo, which leads to the killing of the calf and the subsequent revenge from the cow: Warucuncu eita encwamutwe yaayo. Ente ku eija ehoora enzigu, eita ekibwana kyakyo. Note that this particular Complication comprises two problems, one leading to the other. The famine disrupts the social order, and in turn it provokes a conflict between the protagonists. In the Resolution stage, the cow seeks refuge at the Hare's place, Eirukanga, esingirwa owa Wakame omu nyanga and the Hare protects the cow from an impending vengeance by repulsing the Lion, Ekicuncu ku kiija, Wakame akibingira omu irembo. The interpretation of the ever-close relationship between the Hare and cows is then provided in the Evaluation stage. In other fables, the story ends with a moral lesson for human beings, often intended for the reader to relate himself/herself to a similar unjust situation and conveyed via a proverb. For example, in a story of migratory locusts and bald locusts/non-migratory locusts (Ekiharara n'Enzigye), we discover that the locusts learnt that they could not move along with migratory locusts, thus, Akarugire amahanga tikeesigwa. Or in the story of Engwe n'embwa, the story ends in an Evaluation stage with a proverb, Owaakukiza emikono akurasha oine obwawe, portraying the powerlessness of the dog in the face of a dominant and ferocious leopard. The staging structure is mainly marked by temporal adjuncts 4,ku 4 ,ku, obu, aho, kaingaha, (E)kiro kimu indicating a transition from one stage to another; for example, Ente ku eba egiire... Ente ku eija .... Ekicuncu ku kiija...obu yali atakabiriire..., Kaingaha! Zireesire Wankoko... Kaingaha omusaija kahurra akatego nikagamba..., Kiro kimu akamukwata yamusiiga enziro... We also note that process actions marked by the narrative tense: egyenda, ezingura, eba egiire, eita, eija ehoora, esingirwa. Even at this lower level, we also note the use of non-core vocabulary, emiguutuuro, for example, ezingura, eifa Kamirakwo, esingirwa, and omu nyanga instead of etuura, enjara y'amaani, ehungira, and omu ibaare respectively. This demonstrates the significance Runyakitara narrative attaches to the inculcation of intricate linguistic features but also culture via stories at an early stage. Note that although nyomwabazyo is a time adjunct, it does not mean that this event happened yesterday; it situates the event in the far past. Another element in this phrase, hataaha eifa shows that the event took place a long time ago because eifa has not been experienced in modern times. Let's now examine a more extended story in Text 3. 1", "task_type": "grammar_instruction"}
{"instruction": "Orientation", "completion": "Omushaija akagyenda n'omutabani, baaza kuhiga. Baaritaahamu eihamba, baitamu esirabo, baagyekorera nibagitwara omu bwerere kugibaagiramu.", "task_type": "grammar_instruction"}
{"instruction": "Complication", "completion": "Ku baabaire nibagihuumuza bati, zaareeta bwahara bw'entare.", "task_type": "grammar_instruction"}
{"instruction": "Evaluation", "completion": "Yaija ngaaha neeribata neehendekyeza, omujwengye neeguhungura, amaisho nigagitukura oti barasiiremu eshagama, akanwa nikagingana oruteba ruteeka amaizi g'obushera, enyindo ziri emigyeto nk'emambo zibamba emiguta. Weeza ku baagireebire emitima yaabahwa omu nda, omushaija yaatandika kugambisibwa agumize \"Ninkushara! Ninkushara!\" Omutabani yaamuburira omu kwahwa, n'okwesheeshera kutarekire.", "task_type": "grammar_instruction"}
{"instruction": "Complication", "completion": "Entare ku etandika neebahika, egira eti \"Iwe mushaija we, gambira mutabani waawe amire egi sirabo, naiwe omumire, haza ngurukye nkumire, bihwe\". Omushaija n'omutabani bateeraho bagaaragaarirwa. Ngu \"Ka twesize, eki eraabe neekora ekikore. Kandi nitukijwara omutanga kutanga ki, twabaire enyama yaarwo?\"", "task_type": "grammar_instruction"}
{"instruction": "Evaluation", "completion": "Ku biba bikiri aho omuri ya kafe ya kaitwe, hareetana engundu y'ekikyere. Kiija nikigurukyera, omubiri n'obu gwakakiiragwire, amaisho gakigurukire, amatama nikihaga nikihaguurura nk'orikucumika enyungu ebuzire etaabe.", "task_type": "grammar_instruction"}
{"instruction": "Complication", "completion": "Ku kitandika nikihika aho, kiti: Beitu ka mpuriire muri omu rwari, mufiire ki?\" Ekicuncu kiti \"Ngambiire ogu mushaija ku aragiira omutabani kumira egi nyamaishwa, nawe akamira omutabani, naanye omushaija nkamumira, haza ebigambo bikahwa.\"", "task_type": "grammar_instruction"}
{"instruction": "Resolution", "completion": "Ndi ekikyere kiti \"ka nikwo shi, k'omugambiire eky'oburyo!\" Kiti \"Iwe mutsigazi 'we, rahutsya omire egi sirabo, sho akumire, entare emumire, naanye ngurukye ngimire, haza turekye kusiibya amasha omu kibuga.\" Entare ku ehinduka yaareeba ekikyere oku kirikushusha, n'oku kirikureetsa, n'ebi kirikugamba nikihamiza kimwe kugimira, eti \"Biri naagwa egi?\" Ebishanga neehunga. Ogwagitwaire tiguramanyirwe.", "task_type": "grammar_instruction"}
{"instruction": "Coda", "completion": "Ekikyere kitambira kityo abahiigi; beekorera esirabo n'obwira, bagyenda nibagihwerahwerana, baza kugibaagira omuka. (Source: Mubangizi, B. K. (1989). Nkutebeze 4. Mbarara: Omuhanda gw'Okumanya). In this story, the orientation stage begins with identification of the main participants, omushaija n'omutabani; the main activity of the narrative, kuhiga; and the place, eihamba, omu bwerere. Other narratives in Runyakitara bear almost similar lexico-grammatical features to the present one. In many of the stories, we come across the following constructions signaling the Orientation stage in Runyoro-Rutooro: Oти biro bya ira muno, hakaimuka omusaija ...; Ira muno hakaba haroho ...; or Hakaba hariho omushaija...; Omushaija akashwera omukazi, baazaara...; Omushaija akaba...; or ...akaimuka... in Runyankore-Rukiga. Note that most of these entail a male participant, revealing the patriarchal nature of the Banyakitara society. There are indeed other beginnings that include a female participant. The Complication sets in immediately, Ku baabaire nibagihuumuza bati, zaareeta bwahara bw'entare. The reader knows what the immediate arrival of a lion means [the danger] to the man and his son. The Complication stage is always marked by ku ku to show an abrupt disruption of the social order. The following extracts signal the commencement of a complication in their respective stories: (4) Abaishiki b'ekyaro kimwe bakaimuka aho, baaza kwiha obunyaatsi. Ku baabaire nibaiha, enjura yaacurumbukana kugwa. ... Ku baza kushohora, Waruhiri eguruka eyeroteka aha muryango, eti \"Omuriimwe ninyendamu owangye.\" Ngu \"Reero ka mwije mureebe obuhano!\" (Nkuganire 1, p. 54) (5) ... Ku ecumitamu omunwa gagitaaha omu maisho. Eronda ogw'okutooramu, gubura (Ninshoma, p. 48). This is followed by Evaluation stage; the storyteller then goes on to describe the appearance of the lion and the imminent danger it poses. We note that the evaluation stages in this story are conveyed via metaphors that exhibit the richness of the language. In this segment, the storyteller employs similes ... amaisho nigagitukura oti barasiiremu eshagama, akanwa nikagingana oruteba ruteeka amaizi g'obushera, enyindo ziri emigyeto nk'emambo zibamba emiguta, to describe the physical attributes of the King of the jungle that portray its ferociousness. In the second evaluation stage, we also note a similar rhetorical technique to show the danger the toad poses before the lion: engundu y'ekikyere..., amaisho gakigurukire, amatama nikihaga nikihaguurura nk'orikucumika enyungu ebuzire etaabe. In this regard, the evaluation stage demonstrates the narrator's attitudes vis-à-vis an event being narrated or a participant appearing in the story. It makes the story worth listening to/reading by employing such linguistic resources of exaggeration or evaluating events that hold the attention of the reader/listener. Although, at first sight, the Resolution appears as a problem (perhaps to a child listening/reading for the first time), it embeds a solution because common knowledge tells us that a toad cannot 'swallow' a lion. Of course, the raconteur reveals the resolution by portraying the foolhardiness of a lion, which is threatened by the physical appearance of the toad. Whereas the lion is mighty, its understanding is lowered and portrayed as lacking astuteness. On the other hand, despite the toad's weakness, it is portrayed as a wise participant whose utterances resolve the problem. Runyakitara tales also exhibit a unique rhetorical technique, ekitongyerero or ekizina (Example 6), which is non-existent in the two stories we have examined. This feature consists in one of the participants singing a song or performing a recitation in the Resolution stage. The song or recitation acts to resolve or points to the resolution of a problem. It appears to possess magical powers that resolve the problem. The song in itself carries an entertainment function. As children, we would prefer our mother or grandmother to tell us a story that has a song in it. (6) Ku aba naatongyerera atyo, Njuma omu muti amuhurira, nawe amugarukamu naatongyerera. Ati \"Ya Njunju, ya Njunju, yaiwe mutetsi, Onywe ago mate, orekye kwitwa obutetsi; Otuze ezo nyena, orekye kwitwa obutetsi; Oihe ekyarire, orekye kwitwa obutetsi; Ocwe n'enkoni, orekye kwitwa obutetsi; Ogyende ogambire, taata, yaiwe mutetsi, Njunzire eitama rimweija, n'orubaju rumwe. Mbaire ntungirwe amaizi g'omu bitsigye, Mbwenu goomire, buzima naaza kukaba.\" (Nkuganire 1, p. 69) (Runyankore-Rukiga). The Coda returns the story to the equilibrium, that is, what would have happened, under normal circumstances, if the problem had not set in. It signs off the story and returns to life's equilibrium. In most Runyakitara narratives, it is marked by temporal conjunction, Ku ntsiga... It is only at this stage that we observe the narrator, for the first time, directly referring to him/herself, telling us that he/she was an eyewitness to the events of story. However, in the oral tradition, this direct reference to the narrator occurs at the very beginning (in the abstract) of the story, thus: Mbaganire mbaganire. The Coda is a bridge between the last event of the story and the present time of narration. It normally includes a recount involving punishment (Example 10), compensation or retaliation (Example 11), behavioural change (Example 7), aborting an adventure especially in hunting expeditions, marrying another wife (Example 9), or restoration of wealth (Examples 8) (Ry/Rk). (7) Ku ntsiga nyamukazi omweburaguzo yaagucwa kabiri, ndaba omu kihambo kya maazaara kicweka emitanga. Nti tori, nti jabu. Nyetaahira, nza kusheenyera tata oruku rw'okwota (Nkutebeze 4, p. 25). (8) Ku ntsiga Muhuuba eka ye n'eitungo rye byagarukaho, omukazi yaaza kutaashura encuro ibiri z'oburo zi yaaraganiise akafunzi, nti tori, nti jabu... (Nkuganire 1, p. 21) (9) Ku ntsiga yaashwera ondiijo mukazi, ... ndabaho niinyija kubatebeza ago goona agu naareebire (Nkuganire 1, p. 50). (10) Nyakaisiki waawe, nkasiga iba naamubinga omu nju habw'obugara nyowe nindugayo (Enganikyo Otasemeriirwe kufeerwa, p. 46). (11) Nkasiga abantu n'ebihangwa ebindi nibajaguza kandi nibatwarra Wakame ebisembo, na nyowe nimbasaba kurugayo (Enganikyo... p. 55) (12) Mpaho akira atyo; arita aha ibega naataaha; omuhiigo gwosha (Nkutebeze 4, p. 33). Other functions that the Runyakitara narrative Coda realises include signalling time to go to bed (after that particular story) - ... mpotoka ntemba akatabo kangye ninza kubyama; or a moral lesson for the listener - ... Nyetaahira, nza kusheenyera tata oruku rw'okwota. The Runyakitara narrative Coda equally exhibits an interesting feature that takes the listener from the story/fiction world to the present time of recounting; i.e., the real world. Like the science-fiction time machine, the narrator encounters transfiguration of the physical world or some chaos in life phenomenon to return to the time of telling the story or present times. Similar to the story of Warucuncu and Wakame (Text 2), the storyteller employs non-core lexical items (emiguutuuro) as well as metaphors to evaluate events or the participants in the story. For example, the storyteller uses such words as bwahara, ngaaha, emigyeto, gakigunuukire, ebisanga, kujwara omutanga, and kusiibya amasha omu kibuga, instead of their common equivalents such as Nyamuhango, buzima kwo, ekishongoize munonga, gakizoire, ehunga, kwerinda akabi, and kushiisha obwire, respectively. However, within the conversational segments, the language is simple and familiar in nature compared to the non-conversational stages where non-core vocabulary is invoked. So, we can tentatively conclude that emigutuuro are used in evaluation stages to assess events or participants in the story. Note that in these examples and other Runyakitara stories, the events in the story unfold in a sequence and we can clearly identify similar phases that mark these events. In other words, the generic structure is fixed; the story starts from the beginning, goes up to the end, and stops. Most of the Runyakitara narratives are similar; however, the deviations that may exist are prompted by geographical locations, which give rise to changes in names, and the songs that are used in each narrative. In the next section, we look at a modern story genre, the news story.", "task_type": "grammar_instruction"}
{"instruction": "A Contemporary Runyakitara New Story Genre - Amakuru", "completion": "Modernity has ushered in a different kind of stories which are detached from the traditional stories that convey the old sociocultural practices of gathering, hunting, pastoralism, farming, and artisanry such as basket weaving, blacksmithing, tribal wars, witchcraft, etc. Although some of the modern stories are largely modelled on traditional stories, they are influenced by science and technology. For example, the notions of modern science and technology exclusively influence the movie genre. Although the Runyakitara narrative genre is still largely anchored in the traditional story (because there are very limited modern storywriters in Runyakitara), we see a major shift in the stories that are recounted in the media. We now examine this different kind of story genre, the news report, as it unfolds in the print media. In newspaper reporting, news reports are referred to as \"stories\" because they recount past events (Fairclough, 1995). One major difference that distinguishes a narrative from a modern news story lies in the way events are organised in each of these genres. While there is a chronological flow of events in the narrative, events in a news story do not necessarily follow a sequential ordering; the story begins anywhere and jumps about in time and space to recount news events. The non-chronological ordering of events in a news story started with the beginning of nineteenth century when the contemporary news story emerged (Feez et al., 2010; Martin & Rose, 2008). News stories before this era followed a sequential pattern. Similarly, news reporting in Runyakitara appears to have followed a chronological ordering as exhibited Text 4.", "task_type": "grammar_instruction"}
{"instruction": "Text 4: AGARUGIRE IBANDA (Ry/Rk)", "completion": "Ibanda twaba turiyo tugumire. Omushana guriyo mwingi. Omu biro ebyayembeirwe Christmas tukaba twine enjara nyingi munonga. Akabaare ka Bamugaya niko kaahwereire baingi omuri eryo ifa. Baitu mbwenu turiyo nitugyesha. Enjara ti tukigimanya. Christmas ekagyenda gye munonga tiharabaireho murabanamu. Kwonka ku yaahweireho obwo aka Ibanda kaimuka. Omu biro ebi ebihingwire, omu gomborora emwe eya Mumyoka Busheshe, hagwiremu abantu bashatu. Okufa kwabo kwaza kushoboororwaho aha ifo: Omushaija Atanazio owa Kashangura akaba aine enshaho ina z'omwani, baaziiba. Mbwenu ku yaagizire, ati: Abaibire enshaho zangye z'omwani bazimanye, abaramu baamutematema n'omuhoro. Omurambwe, Police ekagutwara Mbarara. Nyakufa, orubanja yaarusinga. Omurambwe gwagarurwa, gwaziikwa owe. Baakiita bo bari omuri kabura-muriro. Ondiijo mushaija nuwe Rwomire, akaba arugire Buhweju afurukiire Bigyera, Yaarwana n'omukazi we. Nyamukazi yaagyenda. Yaamuronda yaabura. Yaaruga Bigyera yaataaha Buhweju, obwo aine eicumu n'omuhoro. Ab'oruganda rwe baabimwaka. Ku yaabaire naagaruka Bigyera yaayehanika omu muhanda aha mugongo Kyaikucu, omu muruka gwa Sabagaba-Mumyoka. Owaabaire naaza kusibika embuzi, yaareeba omurambwe omu muti, yaateera enduuru. Abantu baahurura, n'Owegomborora yaabaijamu. (Kwonka yaaba ari omutsigire). Hakateerwa abantu b'ekyaro ekyo. Bakabateerera kimwe baabasaasa munonga. Baagaruka baabata omu kihome Nyabuhikye. Ab'omuruka ogwo baaba ab'okurinda ebiro bina nyomushana na nyekiro. Police ku yaizire yaabuuririza ebirikufa aha murambwe ogwo, ku yaabyetegyereize yaamanyira kimwe omuntu ku ayeitsire, yaaragiira ku baziika omurambwe. Owa kashatu bakamwitira omu muruka gwa Mumyoka-Mumyoka Bisheshe. Ogwo bakamwitsa ekisyo, baamucumita. Akagwa aha kitanda Mbarara. (Source: Ageeteereine, Sunday, 8 February 1959) This news story published in Ageetereine in 1959 recounts largely three events of social unrest in pre-colonial Uganda as well as portraying the conduct of colonial administration. The story had no specific headline related to the events being recounted. The story's introduction provides a recount of the social news and chitchat about the social wellbeing of the people and the area: ... turiyo tugumire... Enjara titukigimanya; weather conditions: Omushana guriyo mwingi. Omu biro ebyayebembeirwe Christmas tukaba twine enjara nyingi munonga; and identifying agricultural activity of the moment, mbwenu turiyo nitugyesha. This is similar to the introductory phase of the traditional letter genre, which is influenced by the community sense and social obligation to provide the recipient (in this case, the putative reader) with news about the well-being or ill-being of oneself, one's family or that of the immediate community. The news reporter then highlights the core event in the next phase: Kwonka ku yaahweireho obwo aka Ibanda kaimuka. Omu biro ebi ebihingwire, omu gomborora emwe eya Mumyoka Busheshe, hagwiremu abantu bashatu. Events that first happened are recounted first: the famine, followed by good weather and harvesting. Thereafter, the disruption of the social order comes on the scene: ku yaahweireho obwo aka Ibanda kaimuka. The reporter then proceeds to elaborate each of the three news events separately. Although information in the news report does not tell the reader whether the events followed one after the other in each news event, there is a clear chronological presentation of events as highlighted by the superscripts in the second news event extract (Example 13) below (Ry/Rk): (13) Ondijo mushaija niwe Rwomire akaba arugire Buhweju afurukiire Bigyera, Yaarwana n'omukazi we. Nyamukazi yaagyenda. Yaamuronda yaabura. Yaaruga Bigyera yaataaha Buhweju, obwo aine eicumu n'omuhoro. Ab'oruganda rwe baabimwaka. Ku yaabaire naagaruka Bigyera yaayehanika omu muhanda aha mugongo Kyaikucu, omu muruka gwa Sabagaba-Mumyoka. Owaabaire naaza kusibika embuzi, yaareeba omurambwe omu muti, yaateera enduru. Abantu baahurura, n'Owegomborora yaabaijamu. (Kwonka yaaba ari omutsigire). Hakateerwa abantu b'ekyaro ekyo. Bakabateerera kimwe baabasaasa munonga..... Whereas the news writer recounts the events in a fairly objective manner, close analysis demonstrates two instances of implicit evaluation that deserve mention here. In the following proposition; Kwonka ku yaahweireho obwo aka Ibanda kaimuka, the expression aka Ibanda kaimuka evokes negative attitudinal values with regard to the people of the area, Ibanda. Although this is not explicitly mentioned, readers would associate aka with the negative perceptions [stereotypes] that people living in Ankore have on the inhabitants of Ibanda, especially witchcraft and murder. This traces its origin to the killing of one of the colonial administrators, Gault, in 1902. In another sentence: Hakateerwa abantu b'ekyaro ekyo. Bakabateerera kimwe baabasaasa munonga, the news writer's use of hakateerwa and bakabateerera kimwe aims to intensify the action, thus rendering the actions of the colonial administration distasteful. In this section, we examine a contemporary news report and describe its generic properties. It is important to define the kind of news reports that we wish to study because they are varied. In such circumstances, one media scholar, Bell (1991, p. 12) provides a context-specific definition of genre. He defines it as \"the particular kind of media content in which you [researcher/analyst] are interested\"; for example, news, classified advertising, weather forecasts, etc. For that reason, the news stories that we analyse in this chapter derive from a category of news reports known as \"hard news\". These are news stories that recount conflict, namely wars, accidents, riots, disasters, corruption, electoral violence, political violence, crime, disease outbreaks, etc. They are preferred because they are newsworthy. These events disturb the social equilibrium and are therefore, urgent to report on. They usually appear on the front pages of a newspaper, which is not necessarily the case with Runyakitara hard news reports. Studies on news reporting in the Anglo-American and other societies such as Japan, China, France, Thailand, and Indonesia demonstrate that a hard news report exhibits similar generic features. It unfolds in a non-linear progression to recount events in a given news report. The report is composed of the two major phases (stages): the opening nucleus and the body/development stage. The Nucleus is composed of a headline(s) and a lead while the second phase comprises sub-components referred to as satellites. The Nucleus contains the most significant issues of the news report presented in a summary form. Training literature recommends news reporters to ensure that this phase answers the following questions: what, who, where, when, how, and so what. The satellites go back to the Nucleus, moving in a backward and forward pattern, to explain, contextualise, elaborate or comment on the elements presented in the headline/lead opening (White, 1997; Thomson et al., 2008). A satellite paragraph restates or describes in a detailed fashion the element(s) presented in the headline/lead opening. These satellites are independent of each other. They may also position events in the time and space by describing the location of events that happened before the current event. Another satellite can, via reference to an external voice - usually a direct quotation and known as attribution in media discourse, evaluates an element of the nucleus (Feez et al., 2010; White, 1997). The generic ordering of a news report appears fixed; that is, Headline + Lead + Satellites. However, the development stage, which comprises satellites, can be reshuffled and the story would flow without any dysfunction. This generic feature is associated with hard news genres and is known as radical editability. Radical editability involves reorganising the original positions of the body satellites without creating a new genre or affecting the news report's functionality (White, 1997). However, this feature does not always apply to some news texts (Kitley, 2008). Similarly, preliminary studies of Runyakitara hard news reports have also established that because most of them unfold in a chronological manner, radical editability does not apply to them (Mugumya, 2013). It should be noted that journalists go beyond recounting events; they at times interpret those events, provide their own viewpoints either directly or indirectly: they condemn or appraise events or news actors (see Martin & White, 2005 for a detailed explanation on the language of evaluation). However, other news reports simply convey events as they happened, what is ordinarily referred to as 'objective reporting'. Let us now examine a Runyakitara hard news report to illustrate its generic properties and generic structure.", "task_type": "grammar_instruction"}
{"instruction": "Headline", "completion": "Aba Museveni barwaine n'aba Col. Kizza Besigye Henry Kwikiriza - Rukungiri [Byline]", "task_type": "grammar_instruction"}
{"instruction": "Lead", "completion": "Abashagiki ba Col. Kizza Besigye na Lt. Gen. Yoweri Museveni bashenguraine omu tauni Rukungiri Orwakataano 2/3/2001. Bamwe abaserukare abarikukuuma Purezidenti (PPU) bahutaire, baatwarwa omu irwariro Nyakibale.", "task_type": "grammar_instruction"}
{"instruction": "Satellite 1: Elaboration, details of the violence", "completion": "Orutaro rutandikire obu abaserukare ba PPU n'aba LDU bairukize abashagiki ba Col. Kizza Besigye, ngu barekye kweyerera n'okutimba emitumba omu tauni nk'akamanyiso k'okumwakiira (Col. Besigye) omu kitiinisa.", "task_type": "grammar_instruction"}
{"instruction": "Satellite 2: Elaboration, details of the violence", "completion": "Dereeva orikwetwa Mwanza, abaire naavuga emotoka eyekoreire emitumba y'okubyara omu nguuto, baagimwihamu, baatandika n'okuteera amasasi omu mwanya, abantu bairuka omu kahuurukano n'abandi baahendeka. Omwe aha bakazi abaire aine enda, ahuriirwe naagira ngu naatiina, \"neebaasa kurugamu ekiro ky'okugizaara kitakahikire.\"", "task_type": "grammar_instruction"}
{"instruction": "Satellite 3: Contextualisation, events before the violence", "completion": "Abaserukare obu bataire amasasi omu mwanya, bashangire abapooriisi bakuumire obusingye, abantu barikuhunda amaduuka, bategyereize omwana waabo oyetsimbire ahabwa Purezidenti.", "task_type": "grammar_instruction"}
{"instruction": "Satellite 4: Elaboration, further details of violence", "completion": "Aba PPU bagumiizemu nibairukanzya abashagiki ba Col. Besigye, kwonka ku bahikire aha irwariro rya Rugarama, baabuganaho abandi aba Besigye, batenga orutaro rw'amabaare n'amacupa, orurigirwemu okuhutaazibwa aba PPU. (Source: Entatsi, March 18-14, 2001, p. 8). Text 5 recounts a political conflict in which supporters of presidential candidates were involved in electoral violence in 2001. During the electoral campaigns, two major presidential contestants are highlighted in the print media, the incumbent, Yoweri Kaguta Museveni, and his hitherto friend and personal physician during the guerrilla war in the 1980s, Dr. Col. Kizza Besigye. The present-day Runyakitara news report does not recount events of social disorder in such a manner. It does not 'waste time' in pleasantries but rather plunges into the actual event that disrupts life's order and jumps about, and without necessarily following the order in which events occur. For example, in Text 5, we observe that the news report does not recount events in a chronological manner. The story does not begin from the moment when the decoration of the streets started, which, ordinarily, would be the initial event of the story. Instead the news reporter starts from the point when the social harmony (preparations to welcome Dr. Besigye) is destabilised; that is, when the Presidential Protection Unit and Local Defence soldiers started chasing away supporters of Col. Besigye who were decorating the streets. The news report unfolds in two phases, the nucleus and the body. There is a close relationship between the headline and the lead; in other words, the elements in the lead refer back to the headline to specify each of the elements presented. This is an indication that the headline is a summary of the lead. We illustrate this relationship in the Example 14 below. The numbers (superscripts) show that the elements in the headline are repeated in the lead. (14) (14) Aba 1 1 Museveni 2 2 barwaine 3n′aba4 3 n ′ aba 4 Col. Kizza Besigye 5 5 Abashagiki 4 4 ba Col. Kizza Besigye 5 5 na Lt. Gen. Yoweri Museveni 2 2 bashenguraine 3 3 omu tauni Rukungiri Orwakataano 2/3/2001. Bamwe abaserukare abarikukuuma 2 2 Purezidenti 2 2 (PPU) bahutaire, baatwarwa omu irwariro Nyakibale. The Headline and Lead provide the core information that summarises the entire news report. We find that the news writer largely concentrates on the information in this phase. The opening nucleus therefore serves as a summary of the news report. It indicates what - barwaine, bashenguraine; who - aba, abashagiki, abaserukare; where - omu tauni Rukungiri; when - Orwakataano 2/3/2001, but also the consequence - bahutaire. The subsequent components of the body phase serve to specify this crisis point by repeating in other words these elements highlighted in the headline/lead, opening sentence in a satellite structure. The body stage comprises four sub-components. The first satellite locates the origin of the crisis: Orutaro rutandikire obu abaserukare ba PPU n'aba LDU bairukize abashagiki ba Col. Kizza Besigye, and explains its cause: [abashagiki] barekye kweyerera n'okutimba emitumba omu tauni nk'akamanyiso k'okumwakiira (Col. Besigye) omu kitiinisa. In other words, we see the satellite going back to elaborate and provide details to the element of bashenguraine located in the lead. The second satellite also serves to explain further the details of the conflict: the removal of the driver from the truck, the pandemonium after soldiers shot in the air, the fractures sustained by supporters, and the fear of miscarriage by a pregnant woman. Satellite three returns to recount an event that occurred before the on-going social disorder: abapooriisi bakumire obusingye, abantu barikuhunda amaduuka, bategyereize omwana waabo oyetsimbire ahabwa Purezidenti. The last satellite ends the story abruptly by elaborating the violence that ensued when both supporters met each other at an identified location. There is an observed repetition of elements that refer to the crisis point; that is, disturbance of social order throughout the text - Aba [abashagiki] Museveni barwaine n'aba Besigye, abaserukare abarikukuuma Purezidenti bahutaire. Let's now examine another news report in order to establish whether other news reports function in a similar manner.", "task_type": "grammar_instruction"}
{"instruction": "Headlines (Ry/Rk)", "completion": "Kony ayokize Radiyo hamwe n'ekereziya Lira Agyemire abaziiki kuteeka omufu waabo bakamurya LIRA Omushaki w'Orumuri [Byline] Lead Abaheekyera ba Joseph Kony omu kasheeshe k'ekya 27.9.2002 bataahiriire ekereziya ya St. Peter's Catholic baayosya siteesheni ya Radio ebaire eri omu kyombeko ky'ekereziya egyo aha mairo itaano aha ruguuto rwa Lira - Kitgum. Satellite 1: Elaboration - identifying the radio station Radio egyo ei bookize neemanywa nka Radio Waa FM. Satellite 2: Elaboration - details of the attack [arson] Amakuru agatungirwe Orumuri nigagira ngu omukazi niwe abaire naaduumira abainazi aba obu bataahiriire enju ya Ruhanga bakagyosya. Satellite 3: Attitudinal - condemning the attack Abantu ababaire bari aha mwanya ogwo bateire enduuru yaashekyerera kandi baagyenda nibajumiirira ekikorwa ky'obwiniza ekyo. Satellite 4: Elaboration - further details of the attack Ngu omukazi ogu abaire naajumana ati: 'Kumanyoko, kumanyoko' nikwo kuhika aha kereziya bakagitaho omuriro. Satellite 5: Contextualisation - previous events leading up to the present news event Abaheekyera ba Kony n'obu batwire nibabonabonesa abantu ba Mukama omu matemba ga Uganda barikucwaho abantu amatu, eminwa, bakahamba otwishiki tw'emyaka eshatu nibagira ngu nibarwanisa gavumenti ya Uganda ahabw'okwenda ngu Uganda etegyekyerwe aha biragiro ikumi bya Ruhanga. Satellite 6: Attitudinal - assessing the rebels' detestable conduct by referring to the previous event Abaheekyera aba hoona obwinazi buhikire okubarenga obu baherize kushanga abantu bari aha mukoro gw'okushendekyereza omugyenzi bakagyema abantu ngu bateeke omurambwe gw'omuntu ogwo obaire afire bagurye. Satellite 7: Elaboration - more details on the previous event Amakuru nigagira ngu abaheekyera ba Kony bakareeberera abantu abaabaire bari aha rufu nibarya enyama z'omuntu bariyo nibasheka. Satellite 8: Contextualisation - historical location of war and details of the rebel group Abaheekyera ba Kony baamara emyaka erikuhika 16 nibarwanisa gavumenti ya Muvumenti kandi eilhe ryabo nibagira ngu n'erya Mukama. Nibeeyeta aba Lord's Resistance Army ekirikumanyisa ngu n'eihe rya Mukama. Kwonka obwinazi obu barikukora abantu ba Mukama burengire emigorora. (Source: Orumuri, September 30-October 6, 2002, p. 18) Text 6 recounts the destruction of a church and a radio station as well as other atrocities committed by the rebels of the Lord's Resistance Army (LRA) during the Kony war. The war which affected the northern parts of Uganda mainly Acholi, Lango, Teso and West Nile regions, raged on from the 1990s throughout the 2000s. This news report was one of the very few reports carried by Orumuri. If we compare Text 6 to Text 5, significant differences abound. Text 6 is more comprehensive, recounted in eight satellites. The headlines (with a secondary headline) and the lead provide a watershed point for the rest of the story. The subsequent body satellites refer back to the headlines/lead opening to specify her elements. The first satellite identifies the radio that was burnt down while the second and fourth satellites provide more details of the attack, identifying the person that led the attack and what she was saying. The third satellite is an evaluation of the act, that is, disbelief and condemnation from eyewitnesses. A similar attitudinal assessment is exhibited in Satellite 6 where the news reporter abhors an earlier action of the rebels. The news writer provides the context by identifying the rebel group and describing prior actions [atrocities] the rebels have committed in satellites 5 and 8 . The final satellite combines both the contextualisation and attitudinal assessment. An attempt to rearrange the satellites to conform to radical editability is not possible due to the close relationship between satellites and the use of anaphoric references. For example, although Satellite 4 specifies an element in the lead, it relates closely to Satellite 2 such that it would not appear in a position prior to this satellite. Similarly, satellites 6 and 7 equally reach back to the lead to specify one of its elements, Abaheekyera ba Joseph Kony, satellite 7 follows from satellite 6, thus an attempt to position it before satellite 6 would lead to textual unintelligibility. This analysis demonstrates that Runyakitara hard news reports recount news events in a discontinuous manner. Therefore, their generic structure is similar to that of English language hard news (White, 1997; Thomson et al., 2008). The story genres we may have come across either in school or during our life experiences are characterised by a linear flow of events, that is, from the beginning to the end. However, as we have observed in the two news reports analysed above, the Runyakitara news story does not exhibit a similar flow of news events. While its beginning can be clearly identified as the nucleus, it does not exhibit a conclusion nor does it present a resolution to the events it elaborates.", "task_type": "grammar_instruction"}
{"instruction": "Conclusion", "completion": "In this chapter, we have analysed Runyakitara texts focusing on story genres, namely the traditional Runyakitara tale and a news recount. Using genre analysis, we have observed that the Runyakitara story genre bears resemblance to the story genre obtaining in the European and American societies. The Runyakitara story exhibits a similar rhetorical structure to the English-language one albeit with some differences. We have also noted that the Resolution stage, at times, may comprise a recitation or a song, which contributes to the resolution of a problem. Whereas the Coda is optional and its removal does not render the story incomplete, most Runyakitara stories apparently exhibit one. Since this is one of the preliminary attempts to analyse Runyakitara texts using genre principles, the interpretations are open to further scrutiny. More research is required to examine more texts and other genres in order to establish the occurring and non-occurring stages. More research is also welcome to enhance, supplant or critique the current scholarship. There is also need to extend similar research to other newspaper texts, for example, sports reports, features, opinion pieces, etc. Other texts like the exemplum, recount, anecdotes have not been examined due to space and time limitations. However, they do exist in Runyakitara and we exhort scholars to undertake a generic analysis of such texts. Note that the approach employed in this chapter to analyse the genre of stories can be equally applied to other Runyakitara texts. Therefore, the need to study other texts not examined here is dire, particularly, editorials, endagaano y'oburagwa (Will), and endagaano y'okuguza (Sale Agreement) because they are so far the only existing common written texts in Runyakitara.", "task_type": "grammar_instruction"}
{"instruction": "References", "completion": "Ayers, G. (2008). The evolutionary nature of genre: An investigation of the short texts accompanying research articles in the scientific journal Nature. English for Specific Purposes, 27(1), 22-41. Bazerman, C. (2004). Speech acts, genres, and activity systems: How texts organise activity and people. In C. Bazerman & P. Prior (Eds.). (2004). What writing does and how it does it: An introduction to analysing texts and textual practices (pp. 309339). New York: Lawrence Erlbaum Associates. Bazerman, C. (Ed.). (2008). Handbook of research on writing: History, society, school, individual, text. New York: Lawrence Erlbaum Associates. Bell, A. (1991). The language of news media. Oxford: Blackwell. Berkenkotter, C., & Huckin, T. N. (1995). Genre knowledge in disciplinary communication: Cognition/culture/power. Hillsdale: Laurence Erlbaum Associate, Publishers. Bhatia, K. V. (1993). Analysing genres: Language use in professional settings. London: Longman. Bhatia, V. K. (1997). Genre-mixing in academic introductions. English for Specific Purposes, 16(3), 181-195. Bhatia, V. (2002). Genres in conflict. In A. Trosborg (Ed.). (2002). Analysing professional genres (pp. 147-161). Amsterdam: John Benjamins Publishing Co. Bhatia, K. V. (2004). Worlds of written discourse. London: Continuum. Bhatia, V. K. (2008). Genre analysis, ESP and professional practice. English for Specific Purposes, 27, 161-174. Bhatia, V. K., Flowerdew, J., & Jones, R. H. (2008). Approaches to discourse analysis. In V. K. Bhatia, J. Flowerdew, & R. H. Jones (Eds.). Advances in discourse studies (pp. 11-28). Oxfordshire, UK: Routledge. Biber, D. & Conrad, S. (2009). Register, genre, and style. Cambridge: Cambridge University Press. McCarthy, M. (2001). Discourse analysis for language teachers. Cambridge: Cambridge University Press. Cope, B., & Kalantzis, M. (1993). Introduction: How a genre approach to literacy can transform the way writing is taught. In B. Cope, & M. Kalantzis (Eds.). (1993). The powers of literacy: A genre approach to teaching writing (pp. 1-21). Pittsburgh: University of Pittsburgh. Devitt, A. J. (2004). Writing genres. Carbondale: Southern Illinois University Press. Eggins, S. (1994). Introduction to systemic functional linguistics. London: Pinter. Eggins, S., & Slade, D. (1997). Analysing casual conversation. London: Cassell. Fairclough, N. (1995). Media discourse. London: Arnold. Fairclough, N. (1998). Political discourse in the media: An analytical framework. In A. Bell & P. Garrett (Eds.). (1998). Approaches to media discourse (pp. 142-162). Oxford: Blackwell Publishers Ltd. Freedman, A., & Medway, P. (1994). Locating genre studies: Antecedents and prospects. In A. Freedman, & P. Medway (Eds.). (1994). Genre and the new rhetoric (pp. 1-20). London: Taylor & Francis Ltd. Gillaerts, P., & Shaw, P. (2006). Introduction: Genre and norm. In P. Gillaerts, & P. Shaw (Eds.). (2006). The map and the landscape: Norms and practices in genre (pp. 7-20). Bern: Peter Lang, AG, International Academic Publishers. Hopkins, A., & Dudley-Evans, T. (1988). A genre-based investigation of the discussion sections in articles and dissertations. English for Specific Purposes, 7(2), 113121. Hyland, K. (2002). 6. Genre: Language, context, and literacy. Annual Review of Applied Linguistics, 22, 113-135. Hyland, K., 2003. Genre-based pedagogies: A social response to process. Journal of Second Language Learning, 12, 17-29. Feez, S., Iedema, R., & White, P. (2010). Media literacy. New South Wales Department of Education and Training: NSW AMES Quality Language & Literacy Services. Jørgensen, M. W., & Phillips, L. J. (2002). Discourse analysis as theory and method. London: Sage Publications. Kitley, P. (2008). Winning an 'information war': An Indonesian case study. In E. Thomson, & P. R. R. White (Eds.). (2008). Communicating conflict: Multilingual case studies of the news media (pp. 203-225). London: Continuum. Kress, G. (1993). Genre as social process. In B. Cope, & M. Kalantzis (Eds.). (1993). The powers of literacy: A genre approach to teaching writing (pp. 22-37). Pittsburgh: University of Pittsburgh. Labov, W., & Waletzky, J. (1967). Narrative analysis: Oral versions of personal experience. In J. Helm (Ed.). (1967). Essays in verbal and visual arts (pp. 12-44). Seattle: University of Washington Press. Lee, D. Y. (2001). Genres, registers, text types, domains and styles: Clarifying the concepts and nevigating a path through the BNC jungle. Language learning", "task_type": "grammar_instruction"}
{"instruction": "E", "completion": "E Technology. 37. Retrieved from http://find.galegroup.com/gtx/infomark.do?. Mackin-Horarik, M. (2002). \"Something to shoot for\": A Systemic Functional approach to teaching genre in secondary school. In A. M., Johns, (Ed.). (2002). Genre in the classroom: multiple perspectives (pp. 17-42). New Jersey: Lawrence Erlbaum Associates, Inc. Martin J. R., & White P. R. R. (2005). The language of evaluation: Appraisal in English. New York: Palgrave Macmillan. Martin, J. R., & Rose, D. (2008). Genre relations: Mapping culture. London: Equinox. Martin, J. R. (2009). Genre and language learning: a social semiotic perspective. Linguistics and Education, 20, 10-21. McCarthy, M. (2001). Discourse analysis for lananguage teachers. Cambridge: Cambridge University Press. Mencher, M. (2008). Melvin Mencher's news reporting and writing (11 th th Edn.). New York: McGrawHill Higher Education. Mugumya, L. (2013). The discourse of conflict: An appraisal analysis of newspaper genres in English and Runyankore-Rukiga in Uganda (2001-2010). (Doctoral dissertation, Stellenbosch University). Muntigl, P., & Gruber, H. (2005). Introduction: Approaches to genre. Folia Linguistica, 39(1-2), 1-18. Myers, G. (2000). Powerpoint presentations: Technology, lectures and changing genres. In A. Trosborg (Ed.). (2000). Analysing professional genres (pp. 177-191). Amsterdam: John Benjamins Publishing Co. Norlyk, B. (2006). Clashing norms: Job ads or job narratives? In P. Gillaerts & P. Shaw (Eds.). (2006). The map and the landscape: Norms and practices in genre (pp. 43-61). Bern: Peter Lang. Paltridge, B. (2002). Genre, text type, and the English for academic purposes (EAP) classroom. In A. M. Johns (Ed.). (2002). Genre in the classroom: Multiple perspectives (pp. 73-90). New Jersey: Lawrence Erlbaum Associates, Inc. Ramanathan, V., & Kaplan, R. B. (2000). Genres, authors, discourse communities: Theory and application for (L1 and) L2 writing instructors. Journal of Second Language Writing, 9(2), 171-191. Richardson, J. E. (2007). Analysing newspapers: An approach from critical discourse analysis. Basingstoke: Palgrave Macmillan. Swales, J. M. (1990). Genres analysis: English in academic and research settings. Cambridge: Cambridge University Press. Thomson, E. A., White, P. R. R., & Kitley, P. (2008). \"Objectivity\" and \"hard news\" reporting across cultures: Comparing the news report in English, French, Japanese and Indonesian journalism. Journalism Studies, 9(2), 212-228. van Leeuwen, T. (2008). News genres. In R. Wodak, & V. Koller (Eds.). (2008). Handbook of communication in the public sphere (pp. 345-362). Berlin: Mouton de Gruyter. Visser, M. (2013). African languages in a new linguistic dispensation: Challenges for research and teaching at universities (Inaugural lecture delivered at Stellenbosch University on 9 April 2013). White, P. R. R. (1997). Death, disruption and the moral order: The narrative impulse in mass-media 'hard news' reporting. In F. Christie & J. R. Martin (Eds.). (1997). Genre and institutions: Social processes in the workplace and school (pp. 101-133). London: Continuum. White, P. R. (2006). Evaluative semantics and ideological positioning in journalistic discourse: A new framework for analysis. In I. Lassen, J. Strunck & T. Vestergaard (Eds.). (2006). Mediating ideology in text and image: Ten critical studies (pp. 37-67). Amsterdam: John Benjamins Publishing Company.", "task_type": "grammar_instruction"}
{"instruction": "Footnotes", "completion": "4 4 See Temporal Adverbials or Time Indicators in Chapter 3. ↩", "task_type": "grammar_instruction"}
{"instruction": "Continue the following story in Rutooro: This important feature has not been dealt with in this", "completion": "study; however, we shall say a few words about tone.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: If one looks closely at the examples given above, one will notice that, out of the 29 sounds illustrated, it has been possible to", "completion": "give identical examples in Runyoro-Rutooro and Runyankore-Rukiga for 17 sounds. For a further eight sounds, the examples showed some differences. Finally, for four sounds, namely;", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ,3, and ts, examples could only be found in Runyankore-Rukiga. Of these last four, only", "completion": "3 appears in Runyankore-Rukiga as a whole whereas the other three are somewhat attested in Ruhima.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Tentatively, therefore, one can say that fairly similar examples can be found in the utilisation of about three quarters of the sounds. We need, however,", "completion": "to examine these sounds in more detail to find out how and where they differ or are similar in their utilisation in the different dialects.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: These two sounds, which are far removed from each other from the articulatory point of view, are", "completion": "otherwise quite close in Runyakitara. This could be due to the fact that in some languages (like English),", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: p as a sound on its own is rather rare, both in Runyoro-Rutooro and Runyankore-Rukiga. It is mostly in loan words - such as Paapa (Pope); paasi (flat iron); pakiti (packet); paipu (pipe); kupakira (to pack);", "completion": "kupima (to measure); kupangisa (to hire); etc. We also have a few words of onomatopoeic nature, such as: Ipapa (wing); kupapamuka (to move excitedly); kupaapaara (move aimlessly everywhere); kupasuka (break suddenly); kupakuka (walk quickly); et cetera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: h, on the other hand, occurs very frequently both in Runyoro-Rutooro and Runyankore-Rukiga. Common examples include: kuha (to give); kuhaata (to peel); kuhaba (to lose one's way); kuhaga (to inflate or to", "completion": "get filled up); kuhama (to take root); kuhamba (to seize, to rape); kuheeka (to carry on one's back); kuhika (to arrive or to reach); kuhoma (to plaster); kuhunda (to decorate); et cetera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: v, on the other hand, is not frequent in Runyakitara. It is", "completion": "mostly found in loan or foreign words, especially in Runyoro-Rutooro. Examples include:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: t.t is overwhelmingly used among the speakers of Rukiga, Runyankore and by a large majority of the Rutooro speakers. A", "completion": "section of Rutooro speakers, however, particularly in the Kyaka area and an overwhelming majority of Runyoro speakers, use the alveolar", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: t ' pronounced as an alveolar by most Banyoro and some Batooro and as a", "completion": "dental by the Bakiga, Banyankore and most of the Batooro. Note that the dental '", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: t ', in phonetics, is usually transcribed by adding a diacritic symbol", "completion": "looking like the profile of a stool on two legs below the '", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: t among the Bantu speakers of Uganda. From the Rutooro", "completion": "speakers westwards up to and including Kinyarwanda and Kirundi speakers, dental", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: t is used predominantly. As one goes eastwards from a section of Rutooro speakers, through", "completion": "Runyoro, Luganda and Lusoga speakers up to the Lumasaba speakers on the Kenyan border, the alveolar", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: t is one of the most frequent sounds in Runyakitara in", "completion": "the same way as it dominates in many other languages. Contrary to", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ts sound, on the other hand, is not widely used in Runyakitara. It is mainly used by the pastoral Bahima among the Runyankore", "completion": "speakers, with a few other Banyankore using it. It is also used by Kinyarwanda speakers outside Runyakitara area. Elsewhere in Runyakitara area, the", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: rr These sounds are very frequent in Runyakitara particularly [f].", "completion": "This latter is the sound most heard in Runyankore-Rukiga, whereas where", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: r, is most common among Rutooro speakers, although it is heard", "completion": "under different variations throughout the area under study, especially in Ankore.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: r, it will be noted that throughout the Runyakitara area, it is", "completion": "usually pronounced flapped /f/, such that the following will be pronounced thus:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: [l] is used as in RunyoroRutooro although many Bakiga believe they do not have it simply because it", "completion": "is not in the Runyankore-Rukiga orthography. As mentioned earlier, it is most frequent in RunyoroRutooro, where it varies with", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: rr - also called a trill - is concerned, as mentioned earlier, it is most widely", "completion": "used among the Rutooro speakers but can also be found in other cases. In Rutooro, the sound", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: rr in Rutooro is translated. The most common pronunciation seems to be that of Runyoro 1. Runyoro 2 seems to be more common among those who had some formal training in", "completion": "Runyoro-Rutooro because that was the standard pronunciation as reflected in the standard orthography. The speakers of Runyoro 3 are also many and seem to have some Luganda influence in their pronunciation.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: r such that the equivalent of the Rutooro omurro (fire) would be", "completion": "omuriro. In real pronunciation, however, different sounds can be heard as shown below:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: r is clearly rolled but the difference between this pronunciation", "completion": "and that of Rutooro is that the vowel preceding the rolled", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: r is lengthened in Rutooro. Note also that among the Rutooro speakers,", "completion": "especially the younger generation, there is a tendency to pronounce the rolled", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: r in Rutooro and Runyankore and the flapped f in Runyoro have reached the highest stage of", "completion": "simplification from a historical point of view. One can postulate that the older pronunciation of the rolled", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: In the case of kye and gye, there is need", "completion": "in the orthography to add or not to add the palatal", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: g has some variations. The Rukiga speakers tend to pronounce them as full palatals; that is, omukyeeka (mat), is pronounced [omuceeka] and omugyenyi (visitor),", "completion": "is pronounced [omujeni]. Many Runyankore speakers, especially among the agricultural Banyankore or the non Bahima, also tend to pronounce in the same manner. The", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: y. In the above two examples, the Bahima would, therefore, pronounce [omuk'eeka]", "completion": "and [omug'eni]. This latter pronunciation by Bahima, however, seems to be disappearing.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: gi, which are pronounced as full palatals by Rukiga speakers and many", "completion": "Runyankore speakers but as palatalised velars by a few Runyankore speakers. Note on", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: y are usually called, in phonetics, frictionless continuants or approximants. They are", "completion": "also called semi-vowels or semi-consonants. In their production, the articulatory organs (lips for", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: y ) neither come in real contact (as in the case of consonants)", "completion": "nor are they totally separated from each other (as in the case of vowels).", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Note that this chart emerges out of a combination of", "completion": "all sounds in Runyakitara as shown in Charts 1-5 above.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bantu languages (including Runyakitara) are well known for making their sentences", "completion": "by agglutinating different affixes before and after a root as in (Runyoro-Rutooro):", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "the same morpheme (the perfect or perfective). Furthermore, these allomorphs appear in specific, well-determined conditions as in the following examples in Runyoro-Rutooro:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Generally speaking, the above examples bring out the following rules: In bisyllabic verb", "completion": "stems (1), -ere is found when the vowel preceding the last consonant is either", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: In bisyllabic verb stems, -ire is found in all other conditions,", "completion": "i.e. when the vowel preceding the last consonant of the stem is", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: (See previous examples in (ii)). In verb stems of more than two syllables, the", "completion": "tendency is always to have -ire as the perfective in the examples in (ii) above.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: The allomorphs for the perfective are not only -ire and -ere, although these are the most", "completion": "common. Others are -ize, -eze and -ine, as will be shown in the study on the verb.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: -ire seems to be more acceptable in Tooro while the rule", "completion": "would make one expect -ere as most people in Bunyoro do. 1", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Class 1 (People class): This class is marked by -mu-", "completion": "and is exclusively for human beings. In terms of number,", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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):", "completion": "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", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "which can occur only in singular and are marked by 3a in the table above, examples: o-mu-irima (darkness).", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Class 4 (MI): This is the plural of class 3", "completion": "and is marked by prefix -mi- in the following examples:", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "(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:", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "of mass and abstract nouns that do not change to singular form:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: e-. The reason is likely to be that these nouns are used as proper nouns", "completion": "for these cows and proper nouns normally do not bear the initial vowel in Runyakitara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: A few loan words seem to have adopted both the", "completion": "initial vowel and the class prefix as can be seen below:", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "is this zi- allomorph which transforms into zaa- and used as a plural equivalent of", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: The plural of the above nouns seems to be problematic,", "completion": "and one would seem to navigate between the prefixes ga- and", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Class 12 (KA): This is an attributive class for it denotes \"thin and", "completion": "small\". The prefixes can be used with nouns that normally belong to other classes.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: tu - is a form of diminutive usually denoting very tiny things which", "completion": "are reduced in quantity or size. There are three major ways in which", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: 12−ka-, when something small is made to look even smaller, as in: a-ka-sera", "completion": "/ a-ka-shera some little porridge o-tu-sera / o-tu-shera a tiny amount of millet porridge", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: iii) As a substitution to any noun from any other class, particularly uncountables, when", "completion": "one wants to lay emphasis on the object being tiny or minute, as in:", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "14 (BU): Nouns in this class operate in the following ways: a) As the plural of the nouns in class", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Class 15 (KU): This class is marked by -ku- and nouns are in singular form.", "completion": "Nouns found here are mainly for body parts and other items. Examples: o-ku-guru (leg) o-ku-tu (ear)", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "the overwhelming majority of the words in this class are verbal infinitives both in their affirmative and negative forms as shown below:", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "the...) a-ha-muryango / ha-mulyango (by the sitting room) a-ha-iguru / ha-iguru (on top, up) Class 17 (KU): This class, marked", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "(MU): This too is a class for locative nouns. Examples include: o-mu-nda (in the stomach) o-mu-nju (inside the house)", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Class 20 - 21 (GU-GA): This is a pejorative class which denotes \"gawky, unwieldy\". The", "completion": "prefixes, though unfamiliar and used derogatively, can be used with any nouns except the mass ones.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Note that for you (pl.) and they (pl.), the object pronoun is the same", "completion": "-ba-. It is from the context that we can tell who is being talked about.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: It should be noted that for the non-human third person, the noun", "completion": "takes pronoun according to the noun class. These pronouns are also dependent.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "fell on it tu-ka-reets-ire we brought it ti-bu-ka-sheesh-ire it is not yet dawn", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: −ki as in the following examples: oha? 'who', ki? \"what\"", "completion": "hi? \"who\" (Ry/Rk). The following sentences (Ry/Rk) will illustrate the above:", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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:", "task_type": "monolingual_generation"}
{"instruction": "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.", "completion": "(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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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,", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "they are demonstratives, but since what they demonstrate is the noun they succeed, we maintain that they are demonstrative adjectives in Runyakitara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: In Runyankore-Rukiga, there are four positions that are described with demonstrative adjectives. These are:", "completion": "'this here': near, 'that there': some visible distance, visible/previously referred to, and 'that': far away.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: the star indicates that it is difficult to imagine a habitual occurring in a near future or", "completion": "a near past because these tenses do not permit enough time to make an act habitual, for example:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: He used to come (yesterday!!) The above are combinations between tense and aspect but one can also", "completion": "have combinations between aspect and aspect, whereby one of the aspects plays the role of tense as follows:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ni−tu−bani−tu−kur−a pres. pron. be progr. pron. mv vf subj. subj. The meaning is", "completion": "not \"we are working now\" but \"we are usually working\". The explanation is that", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ni - also expresses the habitual both in RunyoroRutooro and Runyankore-Rukiga. So when in Runyoro-Rutooro ni- combines", "completion": "with ni-, what comes out is that the first ni- expresses the habitual present while the second", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: At that time, what are you usually doing'? Or 'At", "completion": "that time, what would you be doing? The answer would be:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ni−+ni - tends therefore to introduce the notion of a hypothetical habitual", "completion": "action in the present, i.e. Something that one should usually be doing.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: The combination involving -ire + is interesting in Runyankore-Rukiga because it brings out", "completion": "clearly the function of -ire as a recent past. The possible combinations are:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: 'We were sick' (for example, the day before yesterday), we see clearly that the", "completion": "first -ire express the recent past while the second -ire expresses the stative aspect.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ndozire nti nookora kurungi. I have seen that you are", "completion": "working well. I have seen that your work is good.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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).", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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).", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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 (", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "(leaves of pumpkins) This kind of compilation is a called a subject dictionary, or a lexicon in general terms.", "task_type": "monolingual_generation"}
{"instruction": "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'", "completion": "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'.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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).", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.)", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.)", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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.", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: When the words in the pairs above are analysed, they are not", "completion": "exactly the same in meaning. Each will have a slight difference in meaning.", "task_type": "monolingual_generation"}
{"instruction": "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)", "completion": "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", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: In Runyoro-Rutooro a /b/ at the beginning of a sentence can sometimes be pronounced either as fricative", "completion": "or as plosive. But in this latter case, a single /b/ is used in spelling, for example:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu omwana araha? Banura agenzire. Binu bintu ki? Baraatugamba ki? Buganda okarugayo di? But where is the", "completion": "child? Banura has gone. What are these? What will they say about us? When did you leave Buganda?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: It is recommended that Runyankore-Rukiga adopts the same rule where onomatopoeic", "completion": "and loan words pronounced with a plosive are concerned, for example.:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Note that Runyankore-Rukiga orthography usually uses niinye while RunyoroRutooro uses ninye. The necessary doubling of the vowel", "completion": "ii does not seem to be necessary since it is brought about by the nasal ny [n].", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Proper nouns, whether foreign or local, are written with capital letters", "completion": "at the beginning; for example: Petero, Maria, Kasaija, Kaabataleesa, Bwengye, Twinomujuni.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Local or foreign words are usually written as they are pronounced", "completion": "except among the educated who would pronounce English loan-words in English:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: The young educated person may, however, say: kulya sweets, instead of kulya switi (Rn/Rt) kugenda mu dance", "completion": "instead of kugenda mu dansi (Rn/Rt). (g) Doubling of vowels at the beginning and end of words", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yamujuna ebi akaba akwasire namugira ati: \"Leero koiizire ojwahiireyo kundi kiki?", "completion": "Nandi Kalyaki ati: \"Banza ogende ontekanirizeeyo akakopo ka caai oije nkugambire.\"", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "akaba atakanywire. Obu yamazire kugimuteera omu kikopo, yakimwiriza haihi, amugira ati: \"Mhu, gira turole, bintebeze ebikufwiireho kiro kinu omu rubuga.\"", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba nabaza ebi byona n'ekihika nk'omuntu oku aba naatebya ebyokulya ebi yaliire byamunurra muno, Nyakaisiki", "completion": "amutaireho abiri n'ebimwemwe ha maiso n'ekikopo kya caai eki akaba naasa kwimukya kuta ha munwa abandize yakyegeka", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ha meeza, nkooku Kalyaki na uwe akaba akozire, nubwo yamukagwize", "completion": "naaseka n'okuhunirra ati: \"Deero nooha ogu anyakukumaziremu omutima ati; tomugamba tukamuhurrra?'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Nyakaisiki ati: \"Deeru nyowe ninsobora nta kuronza omwisiki anyakukutaaha ha", "completion": "mutima, kandi oworora omu birooto byawe, baitu owotakaboneraga kimu, kandi owotangambiire ibara!\"", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu mmukagwize nawe obu araaba amanyire omwisiki ogu yahakana. Kuruga obu Abwoli", "completion": "n'okuhikya hati buli kintu kyona eki rukunyija ha mutima omwisiki tarukukiikiriza kwikaramu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki: \"Nkugambire nti naasisa amata, kandi naajwa nk'obwoki, nooragirwa kumunserurra", "completion": "obu oraaba otali w'okwikara noncumbira caai, noonyarra n'ekitabu ebiro byawe byona.\"", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.\"", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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.", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "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", "task_type": "monolingual_generation"}
{"instruction": "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", "completion": "eky'omugisa gwe mubi bakama be omu Kenya na bo bakaba bamanyire nkooku yagwire omu musango gw'okwiba motoka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yagarukireyo akeereriirwe akakora kubi kutabaza amananu goonyini, yababiiha ati akakeererezibwa oburwaire kunu omu biro binu eby'esimu n'empapura zamakuru na Rediyo", "completion": "n'akacumu n'ekalaamu, n'abapolisi n'abambega, kizibu kubiiha ebisuba batakuzonzoire. Omu nsi z'abajungu ez'amagezi banyina n'ebyoma by'okukenga abantu obu baraaba nibabaza amananu rundi nibabiiha.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo Maneja yamwesire ya mugira ati: \"Pita nsaaliirwe muno titurukwija kwongera kukukozesa omu kampuni enu, emirimo yaawe ky'amananu nyikaire ningisiima, naiwe ninkugonza,", "completion": "baitu nikisobora okuleetera abaguzi baitu n'abakozi ba bomba za peteroli okuteesiga Kampuni okurora nitukozesa abantu ababaireho omumusango nk'ogu wabairemu ogu omu Uganda.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita agarukamu ati: \"Mukama wange omusango kankagusinga.\" Mukama we agira ati: \"Ego mmanyire okagusinga, kandi mmmanyire", "completion": "n'ebyakwihire omu Kampuni y'etaaba, ha wabandize okukora, niinyija okukuha omusaara gwawe ogw'ebiro eby'okuhumura, ogende oserre handi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Maneja yateera akade omukeeto we yaija yamuragira okutwara Pita Kalyaki okumusasura omusaara gwe gwona ogw'ebiro yamazire ali omu kuhuumura. Obu yahikire aheeru n'omunju ha yaraaraga yayegumya", "completion": "nk'abasaija ati: \"Baitu ogu nugwo mulimo gwonka omunsi? Guhoireho guhoireho, ndaserra gundi. Ngira emirimo neesisa bbaasi, enu obu ogirugamu okwata endi, obu eba etakaizire olindirraaho kuhikya izire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yayeta mutaahi we nkooku baakoraga yamutwara omu bbaara, baatayo entambabujune, obu baarugire aho baahingura ha kaifo omu kisiika kya ddanzi, nambere basangire abaisiki abeecaywire kurungi, obuheta butairwe omu matu, isoke oti rundi Bajungu, okuboya kwa", "completion": "pauda yaabu oti rundi rooza. Binu byona obu byatooraine ahamu n'amaraka ga bbanda emihito yayeba. Pita akagaruka ha yaraaraga buli haihi n'okukya, obu akaba naata ati orusaya omu kaganja, oturo kahuumuza enjwahi, keebesa mihito, twamutwara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu Pita Kalyaki akazaarwa ali munyamugisa, obu orukulengesaniza ebintu ebi akaba arabiremu kuhika aho noorora omugisa gwe nkooku gukaba gukyahambire. Na hanu hakahinguraho Sabbiiti emu yonka yatunga omulimo gundi. Akagwaho omujungu owaakaba aizire omu East Africa kuhuumura, omu kasumi ako", "completion": "akaba naaserra anyakumanyire Dereva owokumubingira motoka ye anyakumanyire Orungereza n'Oruswahiri n'endimi ezindi, kandi ou arukusobora n'okumwogeza engoye ze. Kalyaki yayesimbayo. Omujungu obu yamunagiire eriiso, yarora enzooka ye, obwecumi bwe n'oburabukya bwe, yahurra nooku arukubaza Orungereza yamuha omulimo kumara emyezi mukaaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija onu Omujungu akaba ali byandaara, yamusasuraga omusaara murungi, ataireho n'ebisembo ebi yamuhaga; obu baagenzire nibamanyiirangana baasisanaga oti Iseemu. Pita kurorra hali ebi ebikaba bimubaireho enyuma obu sente bwe yatungaga yamalirra okubwahura kurungi. Nahabweki hayayahukaniire na mukama we omujungu", "completion": "onu ayayetwaga Misita Burawuni, akaba ali kurungi. Yahanuura omu mutima gwe ati naasemerra agarukeyo omu Uganda, aikale na mugenzi we Nyakaisiki Bukwali Tooro, aserre oku emirimo. Kandi obu yaijukire ebyamubaireho buli omu Kampala yamalirra kurabamu atarairemu agende owaabu omuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki obuyahikire Kampala omu gaali y'omwika omu bwire bwa nyenkya naaruga Nairobi kandi yayetegereza nkooku haroho bbaasi enyakwimukya omu rwiririzi okugenda Tooro, yahwera", "completion": "omu Posita offiisi yajugumbya esimu hali owanyina Violeti Nyakaisiki ati: \"Nyakaisiki, neeraba hali Kairungu, Medikoro Fort Portal. Ondindirre nyenkya kara ha bbaasi Pita.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kairungu ou yarabizeho esimu enu akaba ali nyinarumi bo, yakoraga Medikoro, naaraara omu Ihani haihi na Bukwali. Esimu ekamuhika esaaha nka mukaaga aho nahabweki obu akaba naagya okuhumura yaraba Bukwali yasiga esimu yagiha Violeti, ayabandize kucwekwa enkizi obu yaboine esimu", "completion": "nyinarumi naagiiha omu nsahu naagimukwasa. Abantu baingi abanyakwine abaabu omu mahanga batiina amasimu, baitu obuyamazire okugisoma yaikya-yagira ati: \"Ruhanga wange, kinu kyakurugaha! Hati myaka haihi n'esatu Kalyaki yakaba kugenda, obu yaizire obw'okubanza akagarukira oku Kampala. Nuwe atahandiika, nuwe atagira ati kaamutumeho.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo Kairungu nyinarumi amugira ati: \"Kandi ebi byona byaki Abwoli esimu ngigyo izire, agizire ati naataha", "completion": "ha bbaasi ya nyekya kara, ndatuma Karugaba mugende hamu mumulindirre, habwokuba bbaasi enu obundi neetahaga butakakiire kurungi\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Nyakaisiki ati: \"Otyo Araali kantandike kuteekaniza: Esaaha kwija kuhika ikumi", "completion": "n'emu Kalyaki akaba amazire ira kusara tikiti ye, ha saaha ikumi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: na ibiri n'ekicweka akaba naataha omu bbaasi, yarora akaikaro karungi haihi n'idirisa yaikarra. Baasi yatandika okuhuuma, dereeva Omunuubi yasumurra ekiziiza, yateera engombe ati Dipu! Dipu!, Bbaasi yasimbura. Naaho na hali eri ha rwa kolasi, tetiire tejunjwire eri Mityana, obu yarugire aho", "completion": "yatenterra neerora ogwa Mubende, nambere yahuumwire akaanya kake, yakwata ebyezigooro bya Mubende yabiteera yabirabamu; aba Nyabingora baagyecurra omu maduuka. Omunubi ou baayetaga Musayimuto yagira ati, \"Nkwine.\" Dara we Kyegeegwa, naayekumbya eyali Nsonda itaano. Esaaha obu ikaba niirooma ikumi n'emu bbaasi neyetuna Kabarole.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyakaisiki na Karugaba n'etaara yabu, amaiso bakaba bagahunzire bbaasi eyekaba erumu etaara ezirukwaka, bakaija okurora dara we Kalyaki. Nyakaisiki airuka bwango ha idirisa lya bbaasi n'okusemererwa, agenda baasekerangana n'engonzi ezirukubooga. Aruga aho agenda ha rwigi rwa bbasi alindirra okugwa owanyina omu kifuba. Pita na", "completion": "uwe akaba aine ekihika ekirukwerenga ekya Violeti, baitu abasiaja tibasobora kwerenga abakazi okwoleka engonzi. Amujuna omupiira gwe ogw'enjura na Buriifukeesi entoito, obu baamazire kwiha ebintu bye ebindi, ha rusu-rwa bbaasi, baabibohera ha gaali ya Karugaba, baatandika okurubata okugenda omuka Bukwali, habwokuba abaatakisi bakaba batakaizire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita Kalyaki obu yamazire okuhuumura n'okunaaba ekiro, n'okunywa ekikopo kya caai, yasumurra", "completion": "esanduuko ye yaihamu ebi yaletiire owanyina yabimuha. Nubwo yatandika, okumusubirirra byona ebyamubaireho baakaba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okwahukana n'ebyarukunihira okukora omu biro by'omumaiso. Amugira ati: \"Abwoli amahanga ganjwahya, nakaba kuruga omu Isomero tinkaikarraaga hansi. Ningonza mbaze nyikarre", "completion": "hanu, nserre emirimo owaitu munu honka, ningoza nyeyombekere n'enju, kandi Kagaba kakuba ampa nkagwaho omwisiki murungi mmuswere, na nyowe nyombeke eka!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Nyakaisiki ati: \"Acaali weebale kugaruka omuka, nyowe omutima gundaara aheeru, hati naikya. Iwe na nyowe tinukwo tusigaire tuti omunda ya Isiitwe na nyinaitwe? Boona bakagenda baatusiga. Enju", "completion": "obu olisiima okwombeka oyombeke, baitu enu kanginu eroho kwonka, nyowe n'akaana ako itwenka titurukugimaraho. Eky'okuswera eki nsemeriirwe kuhurra nookigamba, kakuba iwe otazaara baana buli eka ya Kacoboyo ecwekere.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abanyaruganda, abamanyi, n'enganjani ze boona bakamujwahukirra obu baahulire aizire, baijaga bamurora n'abandi bamuhandiikira. Kalyaki atagonze kwikaraho kwonka atakatandikire kuserra emirimo nahabweki, hanyuma ya Sabbitti nka isatu yatandika kugenda kuserra h'okukora n'ekyokukora. Yagenda Bbooma, yahika omu Rukurato, yagya omu masamba yateera Kilembe, yahika Kiijura", "completion": "na handi hoona; baitu boona baamuraganizaaga kwonka batarukugira eki bamukoliire. Omwezi gumu gwafa, ogwakabiri gwataho, n'ogwakasatu gwagarukaho naakyaserra. Obundi naahandika ebbaruha obumu naagenda naayehikira. Emirundi erukukira obwingi buli nyenkya obu yamaraga kunywa caai n'okunaaba kurungi, omu mwanya gw'esaaha isatu rundi ina ajwara kurungi arora", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: memba sikaafu agita omu bikya n'akakufira agenda Bbooma, rundi omu Rukurato rundi omu maduuka okuserra omulimo, okwemaramara n'okugura orupapura rw'amakuru, rundi okurora enganjani ze. Obu yagarukaga asubirirra Nyakaisiki", "completion": "ebi arozireyo, nka biri eby'omwisiki n Nyakaisiki amutebeza ebifiire ahaka. Obundi yagarukaga n'omugaati gwa boofuro obundi na pakiti ya bisikiti; baitu buli kiro yaijaga n'orupapura rw'amakuru oruyahaga Violeti okusoma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha mpero y'okwezi kwa Juni 1960, Ababirigi bakaha Congo okwerema. Obu Kalyaki akaba yakamara emyezi ena omuka y'owanyina Bukwali ataine mulimo. Okwerema kwa Congo kyali kigambo kikuru hali", "completion": "aba Congo na hali ensi ezinyakuherraine Congo. Omu Uganda Gavumenti ekamanya kara eti Congo nihasobora kubayo okwimukirra nahabweki baataho abaserukale okulinda emitaano, kandi baataho n'ekitongole ky'okujwahukirra abasuuhuuki kakuba baija.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebigambo bitagire ira, ebiro bike hanyuma y'okwerema kwa Congo, abanya Kongo nkooku baagmbiirwe abantu abamu, baagira bati okwerema nikimanyisa okubingira kimu Abajungu. Ababirigi n'abandi, n'okutwara ebyabu. Haabaho okwimukirra omu Congo, abantu baingi abarukwera n'abarukwiragura baitwa, ebintu", "completion": "byabu baabisaakura, abakazi abamu baabahamba, nahabweki buli Mujungu yatandika kwiruka n'ebike ebi arukusobora kuruga omu runyota oru. Omu mbuga zoona ezirukutaana na Congo, nka Fort Portal, Kabale, Arua, abantu baasiibaga nibasunga motoka z'abasuuhuuki abarukuraba omu mbuga ezi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: nibagenda nambere baarugire Bulaya rundi handi nambere hakaba hali obusinge. Fort", "completion": "Portal bakataho enkambi nkooto y'okugoonywamu abasuuhuuki okurukukira obwingi kukabaho omu Julai, 1960.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro kya Julai 28, omusaija Omubirigi n'abaana be babiri n'amukazi we n'ebyabu bakairuka Congo, na motoka yaabu eya Ceevu enkooto, eya siteringi y'obumoso, baija bayambukira ha rutindo rwa Isasa ha mutaano gwa Toro na Congo ha kicweka ekiheriire Ankole. Bakaraba omu Nasonolo", "completion": "Paaka niryo isungiro lyebisoro, baija bati na Kasese, baahika Fort Portal mu kairirizi baabaserurra obubyamo, baaraaraho kabiri, nyenkya eyakabiri bakaba bali b'okwimukya ha saaha nka ina rundi ina n'ekicweka kugenda Kampala nuho barugirre nibahurruka kugarukayo Bubirigi habaarugire, okuhikya akajaagarro rundi obu kaliculera Congo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha isatu n'ekicweka bakaimukya okuruga omu ngoonyo yaabu Bbooma, Fort Portal, obu baamazire okuhingisa faranga zaabu omu Offiisi ya Diisi, baasirimuka bayambuka nseeri, baagurayo ebi bakaba nibeetagayo, baagaruka baayambuka Mpanga baija ha katale ha bomba ya peteroli eya Uganda Kampuni, baijuza motoka yaabu amagita n'agandi agokwerinza baagata omu galani za sipeya. Obu bakaba batakaimukize baabanza baagenda na motoka", "completion": "yaabu baagyemereza ha Posita Ofiisi eroleriire Kabarole, omusaija Omubirigi ow'emyaka nka amakumi ana, ajwaire empale ngufu erukwera n'esaati erukwera, na sokisi ezirukwera n'enkaaito za kikuuzi ataire memba sikaafu y'obugondogondo omu bikya, aruga omu motoka asigamu ebisumuruzo byayo nibirengiija. Omukazi owaakaba ajwaire sikaati n'akasaati eruguru, ataire ekitambara ha mutwe akibohire hansi y'akaleju, na uwe akingura orwigi ha mukono gw'obulyo ogwa siteringi,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: aturuka n'ensahu ye erukwiragura emuli omu ngaro. Ngira omujungukati n'ensahu ye basisana Mpwerwa na Kyakonere. Ahonaaho bahara baabu babiri ow'emyaka ikumi n'esatu n'owemyaka", "completion": "ikumi na gumu nabo baturuka nibairuka baacwanganiza enguudo baagenda omu posita nibakurata abazaire baabu. Obwisiki bwombi bukaba bubohiire isoke lyabwo ery'ezaabu enyuma n'akahuuzo akarukunanata.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro eki kyonka eki bakaba nibaija kwimukizaho, Pita Kalyaki akaba aimukire karaho, yanaaba, yajwara, yalya ekyanyenkya kye yaraga Abwoli owanyina yageda omu rubuga ha saaha isatu, karaho okukira", "completion": "bwona. Obwire bwali burungi, nkooku buba bwona omu kwezi kwa Julai, kyali kyanda. Izooba likaba liturukire kara, enguudo ezitarumu kolasi ecuucu ekaba eri y'okumara abantu motoka obu yarabahoga niiruka muno.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki arubata naayetwara aruga Bukwali, araba ha irwarro lya Medikoro ahika ha rutindo rwa Mpanga orwa haihi n'akatale, obu akaba naahika ho ati pamparana na motoka y'Omubirigi neeyambuka, nibagya ha maduuka, Kalyaki", "completion": "asisana arukwecuramu, akubuka okwetegeregeza kurungi arora ati motoka egi neesisanira kimu motoka ya mukama we ou akaba naakorra Kenya, Ceevu y'erangi ibiri, siteeringi ha moso, enyuma enyina amapapa nk'enyonyi, agireka arubata agenda", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yahikire ha katale nambere baguliza amagita ga peteroli yasangaho munywani we baayemerra okubaza, bakaba", "completion": "bakyali aho egarukire motoka y'Omubirigi, eyemerra ha bomba ya peteroli, hanu Kalyakiayongeera kugirora n'okugyetegereza, asanga", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: neesisanira kimu omu buli kintu n'eri ei yamazire emyezi mukaaga naabinga Kenya. Bagitamu amagita ijura, bata n'omu bugalani agandi ag'okwerinza. Kalyaki obu yamazire kubaza na mutaahi we yakwata omuhanda gwe yarubata naatembatemba eruguru,", "completion": "ahingura Uganda Kampuni, ahika ha Posita Ofiisi. Obu akaba naasa okuhinguraho ati akaija kubona Cevu y'Omubirigi izire, omusaija agihindura agyemereza etunuliire ifo, Kalyaki ayemerra okwongera okwetegereza motoka egi erukusisanira kimu n'eri ei yabingaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Arolerra omusaija n'omukazi n'abaana nibarugamu nibagenda omu Posita. Arora ekindi eki yatekeriize okuba ky'obudoma ha rubaju rw'Omubirigi owaakaba naabinga nukwo kuruga mu motoka akasigamu ebisumuruzo. Kalyaki akahurra akakizi kagira kati kutu, akaija kubona nasisana nk'arukutuutuka kunu taine eki akozire ky'amaani. Ateera eriiso limu omu Posita asanga ababirigi boona bahweriremu, akwata ha nkufira ye eyongera kumuswekerra ha maiso arubata naayanguhiriza araba enyuma ya motoka agenda ha mukono gwayo ogw'emoso, akingura orwigi rwayo aikarra omu ntebe", "completion": "ya dereeva, ahindura ekisumuruzo kunu naalekera ekiziiza, agita omu giya agigambisa ebinyanyindo naahindura koona yaha katale naakwata orwa kolasi orwa Kampala. Sipiidi eri omu nkaaga eri omu nsanju, eri omu kinana omu dakiika nka itaano zonka akaba ali omu masamba g'omu Kimara, omu zindi itaano ezakurasireho akaba aturukire ekibira kya Hiima, naagamba omu mutima gwe ati: \"Busaho motoka erukukira Ceevu oburungi.\" Ha sipiidi enu ei akaba naagenderaho akeesanga ali Kyenjojo omu mwanya gwekicweka ky'esaaha.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Boona Kalyaki abayarabahoga omu Ceevu baasigaraga nibahungya okutu, embeho yonka erukuruga ha motoka yasisanaga nk'eyokubanaga, kandi akacucuucu omu ruguudo", "completion": "orutali rwa kolasi kaasisanaga ekiho omuntu haatasobora kurabya maiso. Abamu baasigaraga nibeekaguza bati: \"Omusaija naahambya ki eki nyakumusigire, kayatwisa ecuucu?'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha Posita omwisiki omuto muhara w'Omubirigi nuwe yabandize okuturuka obu yahikire omu mulyago yarora nambere motoka bagisigire eyemeriire, yabona etaroho yakubuka bwango okugambira ise ati: \"Taata motoka yaitu", "completion": "keetaroho hatwagisiga!\" Nandi ise ati: \"Teroho? Egiiraaha?\" Nandi nyina ati: \"Leka kutubiihabiiha Nandi omwana ati: \"Nga maama motoka teroho kwo, ija orole.\" Boona baija, okurora baasanga motoka eri hwegere!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija acwekwa enkizi airuka ayemerra nambere motoka ekaba eri arora kunu na kuli, alengaho kukaguza abantu, balema kumwetegereza habwokuba bakaba batarukwetegereza Rubirigi airuka bwago agaruka omu Posita, abagambira n'enkizi yona", "completion": "naimukya n'emikono, balema kumwetegereza baturuka na uwe aheeru. Abamu bagira bati: \"Obwolyaho asigire atagitairemu kiziiza yatandika okutenterra yagenda ifo, hati eraba eri Mpanga omu maizi, rundi omu kibira ha katale.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abandi bakaguza bati: \"Baitu ebisumuruzo byabo biikaire biri nkaha?\". Okugarukamu ngu: \"Aikaire akisigire omu motoka. Baitu Ee, Uganda agyesere Congo. Kabakibone bagenzi baitu bakababonesa enaku nyingi. Omubirigi eki yayegiraga Congo aho,", "completion": "kyali kyamahano! Yayegiraga saliga-oti rundi Ruhanga arugire omu Iguru! Dora ebisoke by'omukazi! Egi motoka Omuganda obu araba agigwireho teri munu, obu aligirirwa kya bansangano orukanga rwayo nurwo rwona-Ebyayo byona balisanga babisosongoroiremu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Arubata okutembatemba okugenda Bbooma omu ofiisi ya Diisi, n'omukazi n'abaana bamuli enyuma. Omu kasumi kanu abantu ab'omu muhanda n'omu katale bakaba barangiirwe nkooku motoka y'Omubirigi ebuzire n'akarango omu kaanya kake akaamazire omu posita. Ekitebe kikaba kitandikire okugoma ha posita;", "completion": "n'ekindi okumuhondera naatembatemba eruguru. Omuntu omu owakaba ayemeriire ha Uganda Kampuni akahulirwa naagamba ati: \"Nyowe narora motoka ey'erangiibirineesirimuka omu ruguudo oru orwa Kampala erumu omuntu omu, niiruka muno. Dereeva tiimwetegerize baitu aikaire ajwaire enkufura, ataireho n'ebigarubindi ebirukwiragura ha maiso.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubirigi omwa Diisi akasoborra byona ebi amubaireho omu Rufaransa Diisi oru akaba naayetegereza. Diisi na uwe", "completion": "nukwo kwimukya esimu kubaza n'aba Poliisi n'okubaragira bakole kyona eki barukusobora okulengaho okuzoora motoka egi enyakwibirwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Binu byona habaabirabiiremu Kalyaki akaba naayerengya Kyenjojo. Obuyahikire Kihuura yagira ati tikiri ky'amagezi okweyongera okugenda omumaiso ha ruguudo rwa Kampala habwokuba esimu neesobora kumubanzayo naasanga bamwetegekere, nukwo kuheta", "completion": "naarora ogwa Kisojo, ati na Kitagweta nukwo aigukire Kahunge, Kibaale. Obu yamazire kukubuka ati yamanya ati: \"Akasumi k'akabi hati kahoireho, busaho arukwija kundondeza omu kaguudo ka harubaju kunu\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nahabweki obu yamazire kugenda kuhingura Kisojo na Rwaitengya yakubura motoka ye", "completion": "omu kihanda ky'ente ekirukutembatemba ha kasozi, yatandika okurora ebikaba biri omu motoka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu sanduuko y'enyuma eya motoka akasanga haliyo sutukeesi ezirumu engoye zaabu boona. Enyuma y'entebe yasanga haliyo eby'okulya omu mikebe n'omu pakiti' omu busanduuko bw'omu maiso", "completion": "ya motoka yasangamu basitoora n'ebikonjonjo bya sente eza faranga, n'eza Uganda. Hakaba harumu na kamera, n'obuntuntu abajungu obu bagenda nabwo. Yaihayo eby'okulya yalya, yasumurra eby'okunywa yanywa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kicweka kinu nkooku abantu batamanyire kwikara nibarora motoka, obu bahuliire motoka", "completion": "yaija yayemerra, kandi yasisana erukukubuka kuruga omu muhanda, abaana n'abakuru baatandika okwija", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okurora ekinyakuroho. Kalyaki obu yababoine yayesisanirizakimunk'omunyaihangaatarukusobora n'okwetegereza ebi barukubaza. Abarukumanya Oruswahiri baamulengaho baalemwa, ab'Orutooro n'Orunyoro bakaba balengereho kubaza na uwe yabanjarra engaro, okuhikya obu yataahire omu motoka ye, yagitwara ekinyumanyuma yagigarra omu nguudo, yayeyongera okugenda omu maiso yabinga naayegonza omu ruguudo orufunzire", "completion": "baitu hansi rurungi, yayambuka ekisaaru Mbuuza, yahika Rubona ha Itwale, ali Rwebihoiho, ngugwo naatenterra Igomborra lya Nkoma, yayambuka Mpanga yafumukira Kahunge eyali embuga y'Owiisaza Sekibobo, Kibaale. Ebicweka ebi akaba abimanyire yarabamuga obundi n'obundi obu akaba ali omu mulimo gwe ogw'okubanza ogw'okuguza segereeti.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obuyahikire aho Kahunge yagihindura Maguruana naagiroza obumoso, akaba naayetwara, kyonka naayekenga, baitu nabwo omu mwanya muke guti", "completion": "akaba ahikire ira Kamwenge yacwanganiza oruguudo rw'egaali y'omwika yahika ha buduuka bwa Kamwenge, kyonka tiyayemerraho, yagenda omu maiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu mwanya gwa mairo nka ibiri zonka yahika ha ntangatangano y'enguudo ibiri orumu orurukuraba Kiburara, Ankole, nambere abakozi ba Relwe bakaba bataire enkambi yaabu", "completion": "enkooto, n'orundi orurukuraba Kitagwenda Tooro, kyonka zombi niziigu ira banda omu Ankole, yakomaho okuraba Kiburara. Oku akasanga oruguudo ruli rurungi n'eby'okurora bingi. Yayehinguliriza yahika Ibanda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ibanda kabuga karungi akanyina amaduuka gaako nibagulizaaho na peteroli, haroho embuga y'Isaza, Ekelezia n'Ekanisa n'amasomero. Akabuga keehinguliriziibwe busozi", "completion": "oburungi obunyakumanyirwe obwa Ankole n'emisiri ey'omwani enyakulimirwe kurungi, n'engonjo z'ebitooke ebirukwinaina; byombi ebirukwoleka obukozi bw'abantu abanyakwikara omu Isaza eri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanu akaba naasemerra kwekaguza haaratoma, kugenda bukizi bw'aifo akeeyongerayo omu bukama bwa bukama bwa Ankole akafumukira Mbarara mairo ana na itaano, hanyuma akarugirra aho akagenda Masaka omu Buganda rundi Kabale omu Kigezi, rundi kurugirra aho Mbarara akaraba Bunyaruguru akambukira", "completion": "Kazinga akahika katwe, rundi akaraba Kasese akagaruka Fort Portal. Ekindi ekikaba kimuli omu maiso nukwo kurora bukizi bw'eruguru akakwat ogwa Kitagwenda akagaruka omu Tooro, naaraba omu kiguudo ekibi eky'ezigooro n'ebikungulikunguli kwija kufumukira Kamwenge. Yakomaho kugaruka omu bukama bwa Tooro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amagita akaba ainago, akeerorra n'amaiso ge omubirigi naijuza motoka kandi obu yasumurwire enyuma akasanga ag'okwerinza nago galiyo. Eby'okulya n'eby'okunywa akaba aina byo omu motoka, n'ebikonjonjo by'ensimbi bikaba bimuli omu busanduuko bw'omu maiso. Omu kulengerra", "completion": "akaba yakairuka mairo kikumi yacwamu okugaruka okwijuza motoka ye amagita. Yagura galani ezindi mukaaga eza peteroli yazitamu yaijura. Yakozesaaga Oruswahiri rwonka omu kubaza, kandi ebigarubindi bye ebirukwiragura atabiihe ha nyindo akasumi koona akayamazire ayemeriireho Ibanda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamazire kusasurra amagita omu maiso g'akabbiina k'abantu abaali batandikire okugoma okurora omusigazi enyamibwa anyakuli omu muserebende gwa motoka wenka ati, yagiha omurro naagiroza ogwa Kitagwenda, yaraba ha ntuumo y'amabaale enyakwimukire muno ey'ekiijukyo kya Goroti Rukiramikeeka, Omujungu ou bazinziire ha mutaano gwa Ankole na Tooro omu mwaka 1905, yahika ha Itendekero ly'abeegesa erya Ibanda erinyakwombekerwe kurungi hansi y'akasozi. Obu yarugire", "completion": "aho yasirimuka okuhikya agurukire omutaano gwa Tooro na Ankole haihi n'Egomborora ya Kiceece, yaraba ha buduuka bwa Kaabujogera, yatenterra nk'owakaba amalirire kugaruka Kabarole kiro eki kyonka, baitu omu mutwe gwe hakaba harumu ebiteekerezo bindi habwokuba obu akaba yakagendaho mairo asatu kuruga Ibanda, yatandika okugenda mpora mpora naarora orubaju n'orubaju, okuhikya obu yahikire ha mumugongo Rwebigemeko yayemereza motoka ha muhanda rubaju.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Motoka ya Kalyaki ekarumisa kwemerra eti uwe yagirugamu, yagenda bwango yatemba empike yalengera n'ambere amaiso ge gakaba nigasobora okurora okugarukira. Yatemburuka yayeyongera naarubata n'ebigere yagenda omu maiso yasanga empike endi yagitemba, nabwo yarora kunu na kunu. Yaruga ha mpike yarubata yagaruka ha motoka, yagyehinguliriza yainama yarora emipira y'enyuma yasanga eri kurungi, yasisana arukwesumba ey'omu maiso nayo yagirora yabona yona", "completion": "tiina kabi. Yakora omu nsahu ye ey'enyuma y'empale yaihamu omukebe gwa segerete, yaihamu sigara yagiteerateera ha mukebe orubaju n'orubaju, yagita ha munwa. Yakora omunsahu ye eya ha nyugunyu yaihamu akooma akakolereza etaaba yakakwata ha mbasuko yako, omurro gwayaka, yabakiriza etaaba ye omukono ogumu gugisangiriire omuyaga. Yakwata akooma yakagarra omu nsahu hakaarugire. Hanyuma y'okwemerraho akaanya kake aheeru yagaruka omu motoka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha mugongo gunu Rwebigemeko ogukaba gwaliriire kurungigurohoemburaran'obunyansibuke buke n'emiti eyenaganagire ha mukono gw'obumoso ogw'oruguudo, Kalyaki akahikaho esaaha nka ikumi n'emu za rwebagyo. Kikaba kisiibiire kimu kiri kiro ky'omusana gwa Kasambura omu Julai. Iguru likaba", "completion": "liijwire orunombe otarukusobora kurorra kimu hara muno. Obunyonyi omu mabeho ago aga rwebagyo bukaba nibutiitiira, akayaga kakaba nikateera mpora nikainamya emburara n'obunyansi obuke nibugaruka nibuinamuuka oti rundi nibiramya mugole wabyo Muyaga. Ekiikaro kyali ky'akarungu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enyamaiswa enkooto nk'embogo, n'enjojo omu nuho zaaliiraga. Abagenzi ab'ebigere nab'obugaali bakaba balekere", "completion": "okugenda omu kicweka eki ha saaha egi, nahabweki hakaba hataliyo muhwe gwa muntu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu mbanda y'omugongo ogu omurungi Rwebigemeko Kalyaki nuho yakubwire motoka ye naagiroza, yabinga mpora n'obwegendereza omu kisaka naalengaho kwetantara empike, n'amabaale agakunanaire n'ebiinaina. Akaba yakagendaho entambu nka kikumi n'ataano, yayemerra yaraaza motoka, yaihamu ebisumuruzo. Kinu akaba akikwatiire kimu kyamutaaha omu nono, tiyarugaga omu motoka akasigamu ebisumuruzo byayo. Agenda acwa ekitaagi ky'omuti ekiroho amasanju n'aamababi maingi,", "completion": "agarukayo naaraba nambere engata za motoka zirabire nubwo abuze obusinde. Agenda naakora ati okuhikya ahikiire kimu ha yakubukiire; na motoka heekaba eyemeriire arabyaho ekisingolezo kye. Agumiza kimu ati busaho muntu arukusobora kwema omu nguudo akamanyirra ati aho harabireho motoka yagenda omu kisaka. Agaruka akwata omuhanda gwe arubata ahika ha motoka agitaahamu aimukya, ayeyongera okugenda omu maiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'ekicweka kya mairo naagenda ati omu Iswa ly'aha mugongo Rwebigemeko akahika nambere yasangire akasirimuko, ifo haliyo akahanga yayemerra yarora orubaju n'orubaju", "completion": "yasanga hagwereriire, yakwata ha mukono gw'emoso yasirimuka yahika omu keeya akarungi, akakaba kasiikiriziibwe ekicweka ky'omugongo eki ekyali kiimukire. Yayemereza Ceevu omu keeya", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ako, etarukusobora kurorwa omuntu wena orubaju n'orubaju. Enyuma enguudo ekaba esigaire hara. Omu maiso, orubaju n'orubaju lyali irungu lisa. Omu kaikaro kanu aka ha", "completion": "rubaju nambere hatali toko na bwogo hagati y'enyamaiswa z'omu kisaka, omu nju y'enyamuziga ina, nuho Pita Kalyaki yataire engoonyo ye okumara ebiro bisatu n'emisana ebiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akaba atarukutiina bisoro ekiro, akamanya at kakuba aikara omunda ya motoka naaba ataine kabi, kakuba enyamaiswa imuboyera, naasobora kutaho etaara enkooto rundi naayakya motoka naagihuumisa muno niziiruka. Habw'okwerinda, obwire obu bwaizire yarora empapura zamakuru yazita omu birahuli by'amadirisa ga motoka, nukwo omuntu wena kakuba asangwa aine haali aleke kusikirizibwa ekyererezi", "completion": "ky'etaara. Kalyaki obu yamazire kulya n'okunywa kurungi, n'okuhuliriza amakuru agarukufa aheeru, obu n'ag'okubura kwa motoka y'omubirigi gatabuziremu yanywa akataaba ke, hanyuma yayesagasagira kurungi omu ntebe z'enyuma nkooku akaba amanyire okukora obu akaba naabinga mukama we Burawuni, yaihayo ka basitoora akayasangire omu kasanduuko k'omu maiso ya motoka yakeyiriza haihi, yabyama okugwijagira atarukutiina.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuka y'owabu Bukwali Violeti Nyakaisiki owanyina akaikara agataire omu nkiro omu busumi obu amanyire Kalyaki haakira kugarukiraho. Obuyaboine yahikya esaaha ibiri z'ekiro", "completion": "atakagarukire yagira ati: \"Boojo Kalyaki onu abaire ki katairirirwa aheeru, kandi ekindi tangambiire oku arukugenda okuraarayo. Boojo bamwetiire omulimo hara n'orubuga nuho agiire?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu rubuga abantu bakahuura ngu motoka y'Omubirigi omusuhuuki ibirwe, baitu busaho n'omu akaba aine akateekerezo koona ngu Kalyaki nuwe agisomboire. Abamu baatekerezaaga ngu Baganda nubo bagiherraniize baagitwara, nubo bahulirwa", "completion": "nibakora ebintu by'omulingo nk'ogu. Kyonka abantu boona bakaba nibahunirizibwa obumanzi bw'ogu ayagitwaire okutatiina okugiiha omu maiso ga ba Poliisi n'aga mukama wayo omu ihangwe peregecu, n'enguudo zoona ziijwire abantu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: motoka? Na buli obu bamukwasire baitu yagusinga akaba abirumu kwo eby'okwiba motoka? Rundi nikisoboka kuba ngu akaba ayetamirwe kwikara aho kwonka emyezi haihi nkena yoona ataine eki arukukora, kunu nuwe omuntu ou akaba amanyiire okukora akasumi koona? Nikisoboka ngu rundi Kalyaki akaba azairwe n'omwoyo gw'okwefuma baitu habw'okuburwa eby'okwefumamu ebirungi, yamara geefuma omu kutwara motoka y'ondi, ayefume omubizibu by'okuhambibwa ihe lyona erya ba Poliisi, arabe omu bizibu by'okusobora kubeetebera, n'okubeesereka kumara Sabbiiti yoona rundi ebiro bingi, rundi hanyuma kakuba bamukwata atongane nabo abasinge. Abantu abandi eki kyonka nikisobora kumukoza ekikorwa nk'eki Kalyaki eki yakozire! \"Boojo ekindi Kalyaki", "completion": "onu akagenderra kwoleka Omubirigi oli nkooku ali mudoma, kwimuka mu motoka akagisigamu ebisumuruzo byayo ebigyakya kunu ali omu rubuga hagati ati \"Kankwegese oyege kutanagirizaga ebintu byawe n'okutwara abantu omu kwohebwa?\" Nandi boojo si Kalyaki onu habw'okumanyiira kubinga motoka kandi hanyuma akabona motoka ei erukusisanira kimu n'eri ei yamazire emyezi mukaaga naabinga eri nk'eye habwe nikyo kyamwoheze. Ekindi rundi akagira ati: \"Ababirigi, na Nyowe kambabonabonese mbaiheho motoka yabu egi emitima ebaharale, basisane abanyakwirukiire enjura omu rufunjo\". Habwokuba haroho abarukwiragura baingi abaagiraga abasuhuuki Ababirigi abo kubi habw'obulyo obu. Haroho n'ondi ou baitiire Busongora. Binu byona by'okuteebereza kwonka. Omusuma rundi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: omusomboozi wenka nuwe arukusobora manyeki okugambira omuntu ekimwibisa. Katunihire tuti Kalyaki alisobora ira", "completion": "kutugambira eki amutwaize motoka y'omusaija ogu yasiga mukazi we n'abaana be bali omu rwangaanga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu ntebe za motoka enyuma Kalyaki akarumisa kuta omutwe hansi ati oturo twamutwara yagwijagira nkanyakuli omuka. Akaimukya omutwe emamba emazirre ira n'okusara, n'obunyonyi nibutiitiira; baitu akaba atarukusobora kurora aheeru habw'oruho orukaba rukwasire ha birahuli", "completion": "bya motoka yayegorra emikono n'amaguru, yayeyamura, hanyuma yayeimukyaho ekicweka yagorra omukono gwe omu maiso ga motoka yanyoora ibona lya rediyo yatandika okuzina yagaruka omu kaikoroke, yabyama amaraka agarukuhehera ag'okuzina nigamucuncubiza, yahetera ataine ekirukumutuntunza omu maiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu mwanya gw'esaaha nka isatu n'esonooki emazire okutuuruka kurungi, Kalyaki yagira ati: \"Kanyimuke ndole eby'aheeru\" Yaimuka yaturuka aheeru yamagamaga kunu na kuli tiyahulizayo muhwe gwa muntu noobu kwakuba", "completion": "okurora orusaka nurwetengeesa nka nambere hali omuntu arukumulinguza, tiyamubona, kyonka nasisa akeebwa okurora haiguru; yagaruka ha motoka yasumurra n'orwigi orundi orw'omu maiso yagira ati \"Kanyiheyo ekyanyenkya kyange ndye\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyinabwenge Omubirigi nk'arukutwara abaana n'omusaija weena, akaba ayeboheriire kurungi, ti nyama z'omu mikebe, ti migati, ti bisikiti, ti byenju, ti mahuli gacumbire, ti nyanya mbisi, ti bbata namaizi, ti caai", "completion": "omu fulasika, ti mata g'omu mikebe. Deru ndagamba kiha ndeke kiha. Ebi byona bikaba biri aho omu maiso ga Kalyaki. Nahabweki akaba atarukujura kintu, yayegomboza eki arukwenda kulya yaikarra yalya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamazire okulya, omu mwanya gw'esaaha nka ina aho, yateekereza nkooku arayemaramara ekiro eki ekyali Kyamukaaga. Kurugirra omu kuranga okuyahuliriize ha rediyo akamanya ati busaho n'omu akaba amanyire ayaibire motoka y'Omubirigi, kandi bakaba nibasisana abatamanyire na rugiiba hayagitomeseze, nahabw'eki Kalyaki yamalirra ati kakuba arubata n'ebigere akagenda omu kyaro rundi omu maka, kakuba gasangwa gali haihi, busaho asobora kumumanyirra rundi kumutekerezaamu ekintu. Yaboha motoka yoona ebisumuruzo yabita omu nsahu y'empale eya ha kibunu, yaimukya okugenda", "completion": "okurora ensi eyekaba emwehinguliriize. Akaba naasisana nk'owataine kiteekerezo ky'okurugaho bwango. Habw'okwijuka orufumo rw'Abasoga ngu \"Omugendero gumu gukaisa wa mbeba\" atarabe ogwamuleesere akagenda naataliriza harubaju orundi baitu yagya yafumukira omu nguudo, entambu nka bikumi bisatu kuruga hayakubukiire naagya hayaraire. Kyonka obu yagendaga obu atakaigukire omu muhanda, akahunirra kurora ebisinde bihyaka n'obusa bw'embogo n'enjojo obu zirairege zinagire kiro eki. Isoke lyabanza okumuruga ha mutwe baitu yayegumya yagenda. Naasisana omu kasumi kanu koona nk'owakaba ayeteekaniize okwemera ekirakaija kyona.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yarubata mairo nka ibiri omu nguudo atakaboine muntu okuhikya obuyahikireho 'abasaramudo' abakaba nibalima enguudo, yabakaguza", "completion": "nambere asobora kusanga obuduuka rundi haasobora okulindira bbaasi, baamuragirra mairo nka itaano omumaiso. Yagira ati:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yarubata naayetwara, obu yagenzireho ekicweka kya mairo yahika ha nkambi 'yabasaramudo' abayarabireho. Hanyuma y'omwanya,", "completion": "nubwo yahikire ha buduuka yaguraho segereeti, yayekagulirisa ebya bbaasi, yagaruka yakwata omuhanda gwe naatoma ogumuleesere.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu muhanda yagaruka yatangaana bali abasaija 'abasaramudo' nibainuka, baamugira bati: \"Kuta kawagarukira omu muhanda?\" Nandi", "completion": "Kalyaki ati: \"Nasanga bbaasi yansiga, kandi nkooku nyenkya eri Sabiitti nagira nti kangarukeyo nambere ndairege\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abasaramudo \"Iwe orugiriraha?\" Kalyaki. 'Ndairege kuli ohingwire enkambi ya Piida.\" 'Omusaramudo' omu akubukira mutaahi we amugira", "completion": "ati: \"Weewe naasisa arairege Rwendahi.\" Nandi bo bati, \"Enu nsi y'akarungu n'enyamaiswa obundi zicwanganiza musana, orubate noojwambura.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebi byona Kalyaki akaba abyeroliire. Yarubata naajwamburamu kake, baitu naamanya ati obwire bukyali buto tihasobora kubayo kabi, kandi akaba naagya haihi okukira okuyababihabiihire. Ha", "completion": "yagarukiire omu ngonyo ye esaaha zikaba ziri omu mwenda, akaba ajwahire, aine iroho naayegomba kunagira rugondo. Yasumurra motoka bwango, yahikira ha cupa y'emicunguwa yagisumurra yata", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki akaba anyina esaaha nka isatu rundi ina obwire butakaizire n'omwirima gukasweka ensi, yayongera kuteekereza eki arakora kwemaramara. Akaba ataine bitabu by'okusoma; obutabutabu obwali buli omu motoka bukaba buli omu Rufaransa oru akaba atarukumanya. Yagira ati kandubate omu nsaka omu ndole ekindaazooramu. Empiira omu kicweka kinu zikaba zitakamaliireho kimu ensi yoona, nahabweki ekicweka kinu eki akaba arumu kikaba kitakahiire. Obu yagenzireho omumaiso yasangayo ebiragi. Ebiragi nkooku obimanyire bigira amababi aganyakwine nk'amakamba obu ogaigata okagateeraniza hamu gakwatana. Abaana babizaanisa okukora enkufira. Obu", "completion": "yabiboine, yaijuka ebiro byomu buto bwe n'okubaabizaanisaaga okwihamu enkufira. Yatandika okubinoga. Yasorooza omuganda mukooto, yabitwara ha ngoonyo ye. Yalima akaina omu itaka akarukwingana nk'ekufira ye, yatandika okugenda nabyalirirra hansi n'omu mbaju okuhikya obu yahikize ha mugoma, yakora enkufira ya helemeti. Obu yagimazire yagiiha omu ibumbiro lyayo yagyeta hamutwe n'omuhimbo nkogw'omwana w'emyaka munaana rundi mwenda hanyuma y'okukora ekikorwa nk'eki. Obwire obu bukaba bwasa okuteerana, Kalyaki yagira ati Kantaahe omu motoka, nduge aheeru ntaija kusangwaho \"Boojo mwakona.\" Enkufira ye yagita hamotoka eruguru nuho kuraara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yalya ekiihuro kye eky'ekiro, yayesagasagira kurungi, hanyuma y'okwigaliriza okuhweza kw'omu madirisa,", "completion": "yaikaraho naahuliriza rediyo ye okuhikya obu yahuliire oturo twaija. Yagiraza yayesweka okugwijagira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki hanu ha kiro kye kinu ekyakabiri omu rusaka atagwijagire kurungi muno nk'ekiro ekyabandize, habwokuba ekiro obwire bukaba bwahika omu itumbi lya kahogo aho, akasisimurwa amaraka nk'ag'enyamaiswa enkooto nizirubata omu kisaka nizikooba, yaimukya omutwe mpora mpora yahuliriza tiyahurra kantu, yamara edakiika zindi nka ikumi na itaano yagaruka yahurra ebintu nibifaakuuza nibisisana ebirukwirra nambere akaba ali. Hanyuma y'ebi yahurra byatandika okukatura obunyansi nibirya nkooku ente ziba nizirya omu kisaka, yayeyongera okwimukya omutwe n'okuhuliriza kurungi naarorra n'omu birañuli bya motoka ye. Akaija kurora ki embogo ibiri", "completion": "nizirya, kandi nizirya niziija enkiro ei akaba arumu omu motoka. Omu kasumi kanu omuntu anyakuli entambu ikumi kuruga nambere akaba ali akubaire naasobora kuhurra omutima gwe niguteera kandi niguteera bwango, na uwe ekiteekerezo nk'eki obu kyamwiziremu ati rundi omutima gwe nigutoka muno yayekwataho, kunu akatuutu kakaba katandikire okumwija omu maiso. Yateekereza ati embogo ezi nizisobora kwija niziteera ebirahuli bya motoka nizibyata nizimukora kubi. Hanyuma nubwo yaijukire nkooku anyina akabasitoora ha musago gwe, yakaihayo yakakwata, baitu kandi yagira ati nabwo katakolerwe ebisoro nk'embogo, kookurasa ekisoro 'muntu'.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Embogo zayeyongera okwija nizirya nizirra haihi na motoka ya Kalyaki. Hati Kalyaki akaba atandikire okutukumira weena. Obu akaba akiri omu butiini obu, embogo emu yaimukya amaiso gaayo yarora eki ekaba etakarozire noobukwakuba okukaga omu kasumi ako koona, niyo motoka, yayekanga yajumira nangenziyayo nayo yagigarukamu, ahonaaho", "completion": "zairuka zaagarukaho enyuma kake zaayemerra zitunuliire motoka; hanyuma zaagira ziti kuu, zaataahira ekisaka. Obutiini butamuhwemu, akasisana nka arukweyongera okuba omu kabi. Yakwatwa okuseesa bwango, yahurra naagonza n'okugenda omu kibuga oti rundi anywire ekisabiko; baitu kandi akaba atarukusobora kulengaho kukingura orwigi rwa motoka kugya aheeru. Ebigambo byamusobera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu hakaba haahinguraho omwanya gw'ekicweka ky'esaaha kuruga embogo ha zairukiire okugenda, kandi obusinge obu bukaba bwatandika okumera omu mutima gwa Kalyaki, akaijaki okuhurra ha rubaju orundi orw'engoonyo ye empisi mahiiha niiseka", "completion": "niikwekwemuka, yamanya ati nnu ziri hamutumbi, kandi akaba ahuliire ati empisi ngu zikira okugendera ha ntale nizirya amakomba gaazo, yayeihiramu ati nahabweki entale ziri haihi aho. Yagarukayo nambere akaba ali omu butiini.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu empisi zikaba zaaculeeraho okuseka ziti akaija okuhurra ha mukuungu ogukaba guli eruguru ya motoka ye ebisoro ebindi nibyehyahyanirizaho,", "completion": "nibisisana ebirukumiisa itaka n'obuunyansi ha rusu rwa motoka. Yamanya ati entale ziri ezirurugire nambere empisi zirukusekera nizo ziri hanu, ziizire", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kunyehuuga. Omu kasumi kanu akaba ahikire ahazibu muno, obu yateekerezaaga okwakya etaara ngu enyamaiswa zirole ekyererezi, rundi ziiruke zigende atiina agira ati obwolyaho enyamaiswa niziija kumurorra kimu ziije, kandi akaba naatina okwehyahyaniza n'okugambisa ebintu kuruga", "completion": "omu ntebe y'enyuma kugenda omu y'omu masio nambere etaara ziri! Omu kuteebereza kwe, ekiikaro kyona kikaba kiijwire enyamaiswa embaju zoona, kandi zoona zimuhangire abiri nizisisana ezirukugamba ziti \"Oizire ota kunu? Ogye ebiso ofe, ogye enyuma ofe!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki yaikara aho akangaraire yalindirra okufa nukwo kwona, hati akatuuyo akaali katandikire mpora mpora omu buso kakaba kamazire kurugwamu empiita erukutoonya omu maiso n'omu nkwaha n'omu bwoya", "completion": "bw'omukifuba oti rundi omuntu naaruga kwiruka aheeru omu kisana. Omu kulemesibwa, omu masu n'omu butiini obu bwoona nuho yangambiire nka arukubaza n'omuntu mutaahi we ati \"Ruhanga wange njuna.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okuruga ha saaha eri ha kiro Kyakataano Kalyaki eki yatwaliremu motoka y'omusaija akaba atakateekeriize ha kikorwa kye. Akaba naasisana nkooku omuntu aturuka omuka akakwata motoka ye akagenda kuhuumura rundi okwebungira, akajwaha rundi akairirirwa obwire akagira ati kanyemerre hanu, ngoonye, mbyame ndigenda ijo. Ebyokulya byange mbibyo nyizire nabyo, ab'omuka nsigire nabaraga kurungi, tinyiina ou", "completion": "ndukurumya! Akaba ataine n'akateekerezo akarukugamba ngu motoka egi akagiiba kandi, ngu aho haali irungu wadudu, hasobora kubamu enyamaiswa ezisobora okumuseesira. Kyali ky'obulemeezi okumanyira kimu eki kaba kiri omu mutima gwe, okumara akasumi kanu koona. Baitu obu yamazire okugamba ebigambo binu ati, \"Ruhanga wange njuna\" haabaho okuhingisibwa ha bwomeezi bwe bwona. Yamanya ati tali wenka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okubanza akahurra yahuumura omunda ye, omutimaogukaba nugumuteera pakupaku, gwagenda mpora, obutiini obu akaba ainabwo bwahwaho, empiita yaleka okwija yatandika n'okwehyahyaniza omu motoka ye. Yasisanira kimu nkaanyakuhimbire obulemeezi bwe bwona yabukwasa omuntu ondi okubumwetwekera... Yateera ekiikohi ati \"Ehuu.' Akaba", "completion": "azoire omuntu w'okunagira obujune bwe, obutiini bwe, n'okutuntura kwe kwona; yasisana nka arukugamba omunda ye ebigambo nka binu ati: \"Kambyame ngwijagire ntarukutiina, kasita iwe oroho noondinda.\" Kandi ekyamahatip nkinu: Kalyaki yagaruka yabyama byona? ebibaireho ebi byasigara enyuma byayeba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyenkya kya Sabbiiti hayaimukiize omutwe okurora aheeru ensonoki ekaba eturukire ira, n'obwire bukaba buli omu saaha nka isatu yakingura motoka yaturuka aheeru yasanga hoona haculiire haliyo obusinge okwihaho akayaga akakaba nikatengeesa obunyasi, n'ebisaka n'amataagi g'emiti. Obunyonyi bukaba nubuhurruuka nuburuga nkiro enu nubugya nkiro endi. Hansi muno omu binyansi ebihuka bikaba biri ha mitalibano yabyo amagezi", "completion": "g'omuntu ei gatarukusobora okukeenga. Enyamaiswa enkooto ezikaba niimutinisa ekiro atagaruke kuhurra muhwe gwazo. Kyonka obu yairiireyo nambere hakaba hali embogo, akarora ebikurugutiirro byazo, yasanga zinagireho n'obusa. Ha mukungu obu yagizire ati kaagende aroleyo akasanga ati ekiro abairege atarukuroota, kyonka habaireyoga-kwo enyamaiswa ezitaine bigere nk'ebyembogo n'ente baitu nk'ebyembwa n'enjangu. Yateebereza ati zaakusoboirekwo kuba ntale, mpisi, rundi ngo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yagaruka ha motoka. Haruguru akaba anyina obusinge, baitu kuruga obu yasisiimukire omunda ye hakaba hatandikireyo obulemu. Akaba atandikire kwekaguza ati: \"Baitu obu hanu omu Iswa ninkora ki? Baitu obu hati mukama wa motoka enu bambi", "completion": "n'abaana be naateekereza ki? Boojo kakuba motoka enu ebaire eri yange omuntu akagintwaraho nkuhuliire nta kuli omunda? Hati obu Nyakaisiki omuka naagira ati ndaha? Boojo Ruhanga nuwe atumirege ebisoro okwija okunsaaliza habw'okutwara motoka etali yange?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: motoka omu maiso yanyoora ibona lya rediyo, yaigukira ha by'okusaba, ekiro kinu nkooku kikaba kiri kya Sabbiti. Yasumurra ebyokulya bye okulya, kunu naahuliriza amaraka g'ebizina bya Ruhanga ebi akaba amanyire kurungi", "completion": "kuruga omu buto bwe. Akahurra nibasoma ekicweka eky'omwana ayazaahire. Kalyaki yahuliriza kurungi ebigambo ebi obu bakaba nibabisoma, n'ebi akaba naalya yabanza yabyegeka ha rubaju, obu baamazire okusoma ekicweka nubwo yagarukire okulya n'okunywa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akasumi obu kaahikire ak'okutebeza, omukuru yagira ati: \"Bagenzi bange hati ningonza kubanza kubatebeza ha bigambo ebiinyakusomerwege omu kicweka ky'ebyahandikirwe nikyo ekyomwana ogu ayazaahire. Omurufumo oru harumu omusigazi ogu omurungi omuto, ayakukumbire ebye byona yagenda omu nsi ya hara, naatekereza ati aratungirayo okusemererwa baitu yasanga ngu ebye obu byamuhoireho n'okusemererwa okwali kuroho kwamuhwaho. Kyegira banywani baamurugaho, yasigara ali munaku, mujara, kandi mboijana. \"Omu kicweka ekyakabiri", "completion": "eky'orufumo oru nitusanga omusigazi hanyuma y'ebi byona nkooku yayegarukiremu. Okwegarukamu nikyoleka ha rubaju orundi okwerugamu, okubanza akaba ayerugiremu hati yayegarukamu. Hanyuma yamalirra ati kangaruke omuka omba Taata, omwa Isenyowe musabe anganyire eby'enyuma, anfole mwana buhyaka. Obu yahikire omuka ateijukye, akasanga omugurusi ayeteekaniize okumuganyira n'okumufoora omwana. Omutebezi yamalirra ati, ayazaahire, ayairukire omuka ya so omunsi munu rundi n'eya Isitwe ow'omu iguru, Iwe ayayerugiremu, ogaruke omuka.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki akahuliriza n'obwegendereza ebigambo byona ebi atebeziibwe. Omutebezi akasisana oti rundi akaba amumanyire akaba", "completion": "azaahire. Kalyaki yagira ati: \"Kyamananu nyowe ntaaha nyehoiremu, ntaaha nzahire ninsemerra nyegarukemu ngaruke omuka:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki yatandika okuteekereza ha bwomeezi bwe bwona, obu akaba ali omu Isomero noobu yarugiremu, n'ebyamubaireho n'ebirukumufaaho hati yamanya ati Ruhanga ataaha ayeteekanize okumujwahukirra.", "completion": "Yaijuka ebibairehoga ekiro, n'oku atungirege okuhuumura ahonaaho obu agambirege ati \"Ruhanga wange Njuna'. Yakingura orwigi rwa motoka naagamba ati: \"Ndaimuka ndagenda hali Isenyowe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yakwata omuhanda gwe yagenda naarubatarubata omu kisaka ekimwehinguliriize, yagenda nambere empisi zirairege", "completion": "niisekera, yagenda hoona hoona atarukutiina akaba anyina obusinge obuhyaka omu mutima gwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu businge bunu obuhyaka obu akaba atungire Kalyaki yamalirra naakozesa ebigambo by'omu njiri ati: \"Ndaimuka ndaagenda omu Poliisi ndaagarrayo motoka enu,", "completion": "mbaaturre nkooku nkaba ngiibiire, mbagambire n'ebindi ebi nakozire ebi nkaba ninsemerra okutungira ekifubiro. Ruhanga wange onkonyere baleke okunkwata, kyonka nyehikyeyo nyenka\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu nabwo Kalyaki akaba atarukwanguhiriza kugenderaho ekiro eki, akamalirra kuraara aho, omu irungu naayeyongera kuteekereza, nukwo nyenkya Kyabalaza azinduuke naagenda. Obutiini bukakaba bugendiire kimu habwokuba hati amanyire ati anyina Ise owaakaba anyina obusobozi hali uwe na", "completion": "ha bisoro. Ateekereza n'okuhandiika ebigambo bye ebi arakwasa omukuru wa Poliisi, obu araahikayo kandi rundi kakuba bamunagisa motoka ebi alisigara na byo akabihayo. Arora na sente zoona ezaali zisigaireho azita omu bbahaasa agita omu kasahu agijwara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amakuru ha rediyo gakaba nigagamba ngu busaho n'omu ayaakaboine motoka egi eyaibirwe Fort Portal, aba Poliisi", "completion": "noobu baraaba baisire emihanda yoona, kandi baakaguliriiza hoona busaho muhwe n'akarango n'ako okurorraho akarukwoleka mambere eri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obwire obu bwakiire nyenkya ha kiro kya Balaaza, Kalyaki akaba amaliriire kimu okutwara motoka omu Poliisi, n'okwemera ensoni", "completion": "n'enkomo. Akaimuka kara yayeteekaniza kurungi, nk'engeso ye ei akaba akwasire buli nyenkya okuragaza motoka ye, yagira ebikoba yagicayura kurungi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamazire okurora byona biterekeriire kurungi yaihayo enkufiira ye ey'ebiragi ei akaba ayekoliire ha Kyasatade, yagijwara, yaihayo Ekisumuruzo kya motoka omu nsahu ye yakitamu, yateera", "completion": "sitaata motoka yayaka, obu yamazire okutagata kurungi, yatamu giya yasimbura yagenda mpora mpora okuhikya aigukire omu ruguudo oruyarugiremu ha Kyakataano omu kairirizi. Yagibinga naagiroza Kabarole.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu mwanya muke guti akaba ahikire Kamwenge, abaaho akasiga yabaimukiza akacuucu, nibeekaguza bati:", "completion": "\"Ogu omuserebende gw'oha ogwa siteringi y'obumoso, gurumu n'Arukwiragura omu wenka ajwaire enkufira ya gurini!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Tetiire tejunjuire ali Kahunge, deeru hati yakwatira kimu ogwa Bigodi yataaha omu kibira kya Kibaale. Omu saaha nka ina n'okusobamu kake akaba naayerengya omu masamba ga caai aga Rwaiteera omu kyali kya", "completion": "Switiza. Yamanya ati omu mwanya gutali mwingi nkooku arukwija kuhika Kasiisi ha ntangatangano, y'emihanda, kandi nambere hali amaduuka n'abantu baingi, kandi abamu bamumanyire. Yainganiza kurungi enkufiira ye na garubindi ze, yamalirra kurababaho enziriga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekicweka kinu kyona kuhikira kimu omu Ihani akaba naakitiina, nahabweki obuyaboine airukire n'obusinge yahika Bwikaraga omu Ibaale ataboine kabi, tiyagonza kwenaga omu rubuga busimba, obu yakihire omu Ihani nukwo kukwata", "completion": "ogwa Kyegobe, yaraba ha Isomero lya St. Leo erya sekendure ati na Kinyamasika ha itendekero ly'abeegesa yagenda yaigukira omu rwa korasi orurukugenda Busongora. Hanu omu kiikaro ky'okukubuka akaraba Virika ati", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Boojo ebi akaba amaliriire kugarrayo motoka omu ba Poliisi hati bikaba", "completion": "bimuhoiremu? Buli rundi akeeraga habw'obutiini n'okuba wenka omu Iswa ahatali bantu! Katurole.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu nguudo enyakuterekeriire etanyine kakunguli na kaina eya Busongora motoka enungi eya Ceevu, omubingi wayo Kalyaki, obuyagihikiremu yagiha omurro, akalimi ka sipiidi kakomba omu kinana n'ekyenda. Abamasuuka embeho yayy yasigara neegabaiha ha mubiri. Ha nziriga ezi ezaakaba", "completion": "aroho akaba naasobora kuhika Katwe, rundi Katunguru omu mwanya ogutarukuhikya esaaha; baitu obuyahikire Rubona yakubukira ha bulyo yakwata enguudo ya Butuku, eyamwigukiize Kazingo, kyonka akeyijikya habwokuba akasanga ekiguudo eki kiri kibi mahano. Obuyarugire Kazingo yahika Bukuuku ha Igomborra.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati akaba ali omu bicweka ebi amanyiire kimu kurungi. Akaba naateekereza ati akabi koona hati kahoireho naasobora kuhika ha Poliisi batamwemeriize noobu kwakuba okumukwata. Baitu ebiteekerezo binu akabyejuujura bwango, obu yarozire ha mukono gwe ogw'emoso ha ruguudo orurukugenda Bwamba,", "completion": "abaserukale ba Poliisi beemeriire na motoka ei yamaniyiriire okuba ya Poliisi ebali ha rubaju. Eriiso bakamunagira limu, baarora nkooku egi ekaba neesisana motoka ei bataaha nibaronza ey'Omubirigi n'erangi zaayo ibiri. Kalyaki yagira ati \"Ku!\" Na dereva omu Poliisi yagira ati:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki obu yaboine biri biti tiyakwata enguudo erukugenda Kabarole busimba, kyonka atembatemba omu kizigati", "completion": "ky'Igomborra erya Bukuuku, akiteera akirabamu agwa omu kihandagazi kya motoka omu bitooke atenterra n'eki.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi abakaba bamukurasire bakamwizira haihi baitu, obu bahikire omu kizigati ky'Igomborra tibagumya ogu atomere, baabanza baayemerra okukaguza, akasumi ako akabaamazire nibakaguza kakaha Kalyaki edakiika nk'emu yairuka yaraba omu bitooke yaigukira omu rwerre, n'ekihanda kyasoroora, ahanaho", "completion": "omu maiso ge akaija okurora ebyombeko byayebamba, ebyamuzookiire nk'Isomero erikooto ery'okuraramu. Likaba liri itendekero ly'abegesa aboojo n'abaisiki erya Nyakasura. Omu kasumi nuko kamu obu yaroliire omu ndolerwamu ya motoka akaleeba enyuma ye motoka ya Poliisi emuroho neemuhambya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita Kalyaki hanu yateekereza bwango eky'okukora, rundi okuguma omu motoka akabinga enziriga, ekisobora kuleeta obutandwa, kuhumira abantu, okusiisa motoka rundi na uwe okufwa, rundi kuruga omu motoka akeefwobeka ekibira ekikaba kimuli haihi. Yacwamu okwemereza motoka akagurukamu akataahira ekibira. Hanu yamanya ati", "completion": "nkooku ebisoro ebimu nk'eminya n'ebikonkomi byecwaho emikira bikagisiga aho neeyekulingura abanyanzigwa babyo obu baba nibabibinga, bakasigara nibamarwa akakira kunu omunya gwonyini nugwegendera, na banu obu barabona motoka enu nibaija ekihika kyona nuho kukimaliza batakataireho amaani okumuserra, eki kiramuha omwanya kugira ekiyayekorra.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahonaaho Kalyaki ayemereza motoka omu muhanda hagati, agiraaza ekisumuruzo akiihamu, aguruka omu motoka, ayesoka ekibira ky'emiti ya kakituusi y'Itekendekero airuka naagenda ifo okubanza, hanyuma akiika naarolerra enkiro ei akaba naagendamu na motoka, agaruka atembatemba nkarukugaruka omu nguudo ei akaire arumu, agiigukiramu entambu nka bikumi bibiri kuruga hayasigire ayemeriize motoka. Acwisikaniza enguudo atemba omu kizigati k'Itendekero.", "completion": "Ahika ha maju agayayetegeriize nkooku gali g'abasomesa b'Itendekero eri habwokuba akasanga aheeru yago hahandikirweho amabara gaabu. Hakaba haroho amaju ataano omu rukaarra. Ahinguraho ey'okubanza n'eya kabiri obu yahikire ha yakasatu yagira ati: \"Kandengeho ngende nyesereke omu.\" Akaba naahiija muno n'ebikiratima nibimuteera, baitu alengaho kwegumya ahika ha rwigi, gubanza gumucwera maingi agira ati: \"Boojo ndasanga rulumu ekisumuruzo!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ateeraho n'omukono gumu dimu ati 'do', kunu obu ogundi nugunyoora ibona, abona rwakinguka, agira ati: \"Ehuu eki kyahwaho.\" Arugarramu mpora. Omu kisiika hayaigukiire atasangemu muntu, okwihaho akameeza akarungi hagati yako, karoho ebyakyo", "completion": "ebicookerwe kurungi omu kibindi ky'ebyakyo, n'entebe isatu ezitegekerwe kurungi, na kabada y'ebitabu byona bitegwirwe n'obwegendereza. Hakaba, harara enyigi wari ezirukwigukira omu kisiika eki, orumu ha mukono gwe ogw'emoso. Orwa ha moso nurwo", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: rwali rumuli haihi, nurwo amalirra kutaahamu. Aruteeraho limu n'omukono gwe ogw'emoso ati 'do' kunu obu ogw'obulyo gukwasire ibona nugukingura atakahuliire naarukumugira ati \"Rugayo'. Runu narwo orwigi rutamubere rubi, rwakinguka ahonaaho rwamutaahya omu kisiika ekindi kike kirungi kirumu ekitabu ky'okubyamamu kiswekeriirwe ekikingyo ky'orugoye rw'ebyakyo. Omu maiso g'ekitabu haroho idirisa lirungi, likooto nirirolerra aheeru omu nguudo ei ekaba neeraba haihi n'amaju g'abeegesa.", "completion": "Omu maiso g'ekitabu hakaba haroho emeeza n'entebe, ha ntebe hakaba haikaliireho Omwisiki burungi butoonya, n'omurundo gw'ebitabu by'abeegi gumuli omu maiso naabikebera nk'abasomesa boona okubakora obu baba batarukwegesa omu kitebe. Omutima gwe gwona gukaba gumuli ha mulimo gwe nahabweki omuntu obu yakingwire orwigi ataimukye amaiso ge ahonaho okurora nkiro y'orwigi, rundi akateekereza ati omuheereza we nuwe anyina eki atabaliire omu kisika.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu obu yaimukize amaiso okugaiha omu kitabu eki akaba naasara akasanga kitalikwo. Akasanga onu ali muntu ondi ou akaba naahiija naasisana aine ekirukumutiinisa rundi", "completion": "ekimukangire. Amaiso ge n'aga Kalyaki gaitiraitirana, omwisiki ayekanga, Pita Kalyaki amwegerra ahonaaho, kandi abaza oti rundi nuwe nyineeka, kunu naakinga orwigi ekiinyumanyuma ati: \"Kaniiwe, Kaboneke!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ayongera Ahonaaho ati, \"Ninkujuma omukago nyabura Iwe onkoonyere onsereke aba", "completion": "Poliisi nibampambya okunkwata. Otankaguza ekintu kyona hati, ndaakusoborra byona hanyuma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amaiso ga muli omu nkiro y'idirisa n'akamwemwe akabandizehoga karugireho ahindukire", "completion": "naasisana ekisoro ekibarukuhiiga ayongera ati: \"Onjune mugole wange onsereke otangambira omuntu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusomesakati onu Kalyaki ou yataahiriire omunju ye na hakaifo omu kisika kye eky'okuraaramu", "completion": "baamwetaga omu itendekero eri Omukuru Marunga, Safira Marunga. Boona baamuligiraga habw'oburungi bwe n'amakune ge.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki obu yamazire okuhonera omu madaara enyuma y'ekikingyo ekirumu ebyakyo ekikaba kiswekeriire ekitabu, Safira Marunga agaruka ainama nk'okugaruka kusara ebitabu bye, baitu obutiini bukaba bumutaahiremu, alema kuteekana, kandi alemwa n'okumanyira kwo kimu eki nyakulesere omusigazi ogu omu kisiika kye, n'omulingo ogu aiziremu, obwongo bwe butandika okukora ahonaaho nukwekaguza ku araaba ali", "completion": "mwomeezi rundi aine akantu omu mutwe, ku araaba aiziriirekwo kwesereka rundi kukora akabi. Baitu harubaju orundi omutima gwa Marunga gukaba gunyine embabazi z'okugonza okukonyera omusigazi ogu anyakumwebingire. Binu byona obu byamazire okumurabamu nk'akairiringwa, Marunga yacwamu ahonaaho okuruga omu kisiika eki akaba arumu okugaruka ha mulyango nuho akorre kandi alindirirre n'ekihika ebiraakutaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga aimuka n'omuruundo gw'ebitabu bye agaruka ha mulyago, ekisumuruzo ekikaba kiri omu rwigi omunda y'ekisika kye eky'okuraaramu akiihamu, orwigi arukunga,", "completion": "aruboha n'ekisumuruzo naayema ha mulyango, ekisumuruzo akiihamu akita omu nsahu ya sikaati ye. Aikarra baitu omunda atateekaine, n'omurundo gwe gw'ebitabu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: gekisaija agahurra gali keeri, omu kaanya kake kati bakoba bamuhikire, baateratera ha rwigi rwe yabaikiriza baataaha. Omu akaba ali muserukale ajwaire yunifoomu", "completion": "ondi akaba ajwaire engoye z'obutoosa. Omuserukale owa yunifoomu agira ati: \"Baatugira bati omuntu yaija nairuka nkiro enu, yataaha omunju yaawe munu. Araha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Marunga: \"Hanu tuli ha muhanda, abahinguzi n'abeegi baikara nibarabanganamu, baitu", "completion": "omu mwanya gw'edakika ikumi rundi ikumi na itaano nzira kuhurra muntu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi boongera bamugira bati: \"Kakuba obona omuntu ou otamanyire naakaguliriza enkiro rundi naayerabyaho ogambire", "completion": "omukuru w'Isomero atugambire ahonaaho.\" Nandi Marunga ati: \"Baitu naasisana ata ogu ou murukuserra kandi akozire ki?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga ayongera akaguza ati: \"Baitu naasisana ata?\" Abaserukale baagira bati: \"Titumurozire ha maiso, kandi titurukugumya rundi", "completion": "abaire omu rundi babire babiri. Nahabweki titusobora okukugambira\". Baamusiima, baamuraga, aimuka nk'arukubasendekereza ayemerra ha mulyango abaraga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuserukale omutoho ha bali ababiri akuburaho omutwe gwe enyuma, naarorra ha ibega lye, hanyuma", "completion": "agira mugenzi we ati: \"Nyikaireho okurora oburungi nk'obw'omwisiki ogu omu nsi ya Ruhanga enu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kasumi kanu amakuru gakaba gatandikire okuraranga omu Itendekero lyoona n'bantu bakaba batandikire okugoma okwehinguliriza", "completion": "motoka, n'omu butebetebe nibabazaaho ebya ba Poliisi na motoka ei omusuma asigire ayemeriize omu ruguudo rw'Itendekero.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaserukale baagenda baayehinguliriza hoona nibakaguliriza abantu ngu tibaikara kuba baboine omuntu atali w'obutoosa, nairuka rundi naayesereka,", "completion": "abaitu baburwa omuhwe gwe, hanyuma baakwata omuhanda baagaruka ha motoka ibiri nambere baasigire omuserukale owa kasatu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita Kalyaki ahamire omu kairima k'ekyesereko kye omu madaara g'ekitabu kya Marunga, omutima gukamucwera maingi obu yahuliire abaserukale", "completion": "nibataaha omunju. Kandi okuteera kw'omutima gwe kukakiraho okwa buli enyamaiswa obu zamwehinguliriiza ekiro omu kisaka ha yamazire ebiro bisatu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Gukamucwera maingi habwokuba akateekereza ati obwoli aho omusomesakati ogu owatamumanyire n'oku mumanya aramuhayo omu mikono y'ab'obusobozi. Gukamucwera", "completion": "maingi habwokuba akatekereza ati hasobora kubaho omuntu anyakumuboinekwo naataaha enju egi, nahabweki abaserukale basobora okugira bati katugyaze.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaserukale obu baamazire okuhwerayo Marunga yaturuka aheeru, yaleeba hara abeegi bagomere nambere motoka zikaba ziri, yayehinguliriza hakaanyuma k'enju ye yabaza n'omwisiki we Boonabaana anyakumuhereza ha by'abaserukale ba Poliisi abanyakwizirehoga, yamuragira obwarabona baagaruka aije amugambire ahonaaho. Agaruka ataaha omu nju. Akwata omu nsahu ye eya sikaati aihamu ikisumuruzo akingura", "completion": "orwigi rw'ekisiika kye mpora, agambira omugenyi we ati: \"Rugayo, enjura esaamukire!\" Kalyaki obu akaba naazingurruuka omu madaara akahikira ha kumusiima n'omutima gwe gwona naagira ati, \"Webale yaitu ekafunda kakuba yagalihire okukira hanu, yoona yoona nkugiijwize okusiima kwange kwona habwa byona ebi wankorra okujuna obwomeezi bwange, kunu otamanyire. Byona", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga amugarukamu n'iraka erirukuheheera kandi ery'embabazi ati: \"Tinkusoboire okukuhemukira, habwokuba onyebingire,", "completion": "kandi ondaganiizeege okunsoborra byona hanyuma. Nyina ekihika okumanya ebirukukufwaho nibiruga hakalimi kaawe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga aragira Kalyaki okwikarra ha ntebe, uwe aimukya ekikingyo kya ha kitabu kye akinaga eruguru aikarraho aroleriire omugenyi onu ow'embandagarano. Kalyaki asika entebe ye agiiiriza haihi n'akarugu ab'omu muhanda ha batasobora okumurorra. Ahonaaho atandika orubazo rwe ati: \"Ninyetonda omu maiso gaawe onganyire muno okukutahirra nti hakaifo.", "completion": "Ninteekereza tolemere n'okuhwihara obu nkurozirege ha maiso omurundi gw'okubanza nagira nti 'Kaniiwe, kaboneke,' ebigambo omu nsi yaitu ebigambwa nyineeka rundi nyineenju anyakusangirwe omuka; kandi anyakumanyagaine muno n'omugenyi we. Baitu kandi rundi hati tooleme okweyongera okuhunirra okuhurra ninkugambira nti Nyikaire ndi hamu naiwe okumara Sabbiiti isatu ez'enyuma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga aimukya amaiso ge naahunirra kwo naagamba ati \"Mhu! Nyowe", "completion": "hanu kantakarugahoga okumara Sabbiiti isatu ez'orukugamba, Iwe na Nyowe twasanganaha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki agarukamu ati, \"Nkakwitirana limu ha posita ofiisi byali Julaia ikumi, okaba oine omuntu ondi, nkaikara nkuroleriire", "completion": "iwe otamboine, baitu obu okaba nooturuka oti omu posita offisi amaiso gaitu gaitiraitirana kumara akaanya kake kati;", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kuruga obu ontaaha ha mutima, nikyo ngambiire nti Ntaaha ndi hanu naiwe omu biteekerezo habwokuba kukugambira amananu noobu oraba noogaikiriza rundi otarukugaikiriza, tinkabonaga omu bwomeezi bwange bwona omwisiki murungi nka iwe, kandi kuruga obu obunakurozire", "completion": "nkakufora Omugo w'omutuma gwange, kandi ntaaha ninserra okukumanya na hoikara. Nkatuma nowanyina nyowe okukundondeza, obu namazire okumuha ekisisani kyawe kyona ekintaaha omu mutwe. Deeru hati nk'ekyamahano Nkya Kagaba obu yakunagaho, wankorra n'amakune ago goona, 'Kaboneke.'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Safiira Marunga obu akaba nakyahunirra omu mutima gwe, amakuru g'ebigambo ebi byona n'omusigazi ogu arukuzooka kurungi, baitu kandi ou barukuronza habw'okwiba motoka akahurra Kalyali naayongera okubaza nagira ati: \"Ninkusaba ongambire ibara lyawe, Nyowe baanyeta Kalyali, Pita", "completion": "Kalyali. Empaako yange ninyowe Acaali. Oruganda rwange ndi Mugweri mwihwa wa Babiito. Ninteekereza nti hati Iwe naanyowe nitusobora n'okwetangana nganjani; hanyuma y'okunyikiriza kwesereka omu madaara g'ekitabu kyawe okumara haihi n'esaaha yoona, n'okukubiihisa ebisuba ebi byona, tosobora kunyehooga.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Safiira Marunga n'oburungi bwe obu bwona bwacwaga abantu omutima akaba ali w'ensoni, kandi atamanyiire bantu kubaza na uwe bwerebwere bati nibahaisaniza oburungi bwe ha murundi gw'okubanza ogw'okumuroraho. Marunga yateekereza ati: \"Boojo akigenderiire okwija hanu nukwo angambire ebi byona,", "completion": "rundi airukire kwo kwesereka yangwaho atagenderiire!\" Obu akaba ali omu biteekerezo ebi akahurra ha mulyango Boonabaana yaleeta caai yagita ha kameeza, amugira ati: \"Abwoli caai ngitaireho.\" Marunga amusiima ati, \"Webale Adyeri ogarukeyo kuli okole nkooku nkuragiirege. Waaboineyo akantu?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahakana ati: \"Nangwa abantu boona nibagenda ha motoka.\" Ekindi Safiira aijuka nkooku ali omu kisiika ky'okuraaramu n'omusaija kandi ati kakuba omuntu weena abasangayo tikirukwija", "completion": "kuhulikika kurungi, kandi n'omusaija ngunu tamumanyire, nubwo agira Kalyali ati: \"Hati titwine eki turukutiina, ija tugaruke ha mulyango, n'omwisiki wange amazire kuteekaniza akakopo ka caai.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Binu Safiira akabigamba naimuka naakingura orwigi, Pita Kalyali akahambirizibwa okumukurata noobu araaba yazokere nka atarukugonza kuruga hakaifo haakaba ali. Obu", "completion": "bahikire ha mulyango Safiira amwoleka entebe hookwikarra, kunu naamugambira ati: \"Oleke kutiina aheeru ntaireyo abalinzi baraatugambira obu barabona weena arukwija.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyali amusiima nk'arukuhunirra ati: \"O! Webale muno Abwoli\" Safiira Marunga aiha tiikoozi ha tiipoota amugira ati: \"Kankuteremu", "completion": "akakopo ka caai\" Kalyali agarukamu n'amakune naasekamu kake ati: \"Abwoli tinakugondeze onywe caai n'omusuma wa motoka atakabandize kwesoborra.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Safiira na uwe agarukamu nk'arukusandaara ati: \"Kandi ninkyatamba Rutanga kujuna ki, ti", "completion": "niiwe waruga kugamba ngu mmazire kukwikiriza wayesereka omu madaara g'ekitabu kyange, wambihisa n'ebisuba!'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyali aseka na uwe bimusobiire baitu agarukamu ati: \"Abwoli omwanya nyine muke, ningonza nkwaturre ebyange", "completion": "byona ntakakozire ekindi, kandi ekyakabiri ningonza kugenda kwehayo bwango omu mikono ya Poliisi batakatungire mwanya kunkwata.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Atandika ati: 'Ibara lyange n'oruganda rwange n'obwihwa bwange mmazire okubikugambira. Isenyowe ou akabali w'Isaza kandi mujwara kondo akansiga omunda. N'ibara baaku nyesere Kihika. Emyezi esatu", "completion": "hanyuma yokuzaarwa kwange nyina nyowe yafa. Nasigarra kimu ndi nfuuzi. Ntatunge mugisa kwonka ibeere lya maau nkeeganira. Nyina nyowe obu yafiire bantwara owa nyinento nyowe, ou", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: akaba aswirwe n'abakazi abandi basatu, kandi nabo banyina abaana abandi baingi muka egi. Oku nkamarayo emyaka ebiri, baanyihayo bantwara omwa nyineento nyowe ondi. Obu banyihire oku nyina emyaka ena n'ekicweka omukuru ayagwesirwe Isitwe hakaba ali, oku nuho naikaire n'omwisiki mugenzi", "completion": "wange Nyakaisiki ayankizaahoga emyaka ebiri yonka ey'obukuru kandi nuho narugirraga ningenda okusoma okuhikya obu nataahire omu Isomere ly'okuraaramu. Omu Isomero ly'okuraaramu fiizi zange tizaazookaga bwango, kunu Isitwe akaba asigire ebintu, nahabweki bambingaga omu Isomero mara ebiro aheeru ninkyatalibana n'ebya fiizi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okutwarra hamu okusoma kwange kutagende kubi, nkamaliriza na Kembureji Satifiketi natandika okukora. Hati hahingwireho", "completion": "emyaka mukaaga nakaba kuruga omu Isomero; kandi nakakorra haihi omu bicweka byona ebya East Africa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Safiira Marunga akaba ahunzire amatu ahuliriize kandi amutaireho amaiso nk'abakazi n'abaisiki b'amakune okubarolerra abasaija batarukusimba omu mboni y'eriiso.", "completion": "Akaba aine ekihika okumanya ebya ha mpero y'okwatura oku, uwe caai eyakaba amazire okuta omu kikopo ekye atagikwateho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki agenda omu maiso n'orubazo rwe naagira ati: \"Nsoma muno ebitabu. Omu kimu eki nkaba nisoma numwo nasangire ebigambo ebirukugamba ngu 'Nikisoboka omuntu okwiba", "completion": "atarukumanya eki arukwibira, rundi eki orukwiba kandi kunu tarukugonza okwiba. Ntamanya omuntu ogu naiba ekintu ekyamubuzireho omu bwomeezi bwe ira akiri nkerembe rundi muto muno.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ninkwaturra n'ensoni Abwoli nti nyowe ntaaha n'omukono mura, mba musomboozi, kandi nkooku wahurra abaserukale nibagamba, ndi musuma wa motoka; kandi kunu omu bwomeezi bwange omunda ninobera kimu engeso egi. Nikyo ndukwikiririza eky'omuhandiiki w'ekitabu eki ekinasomere eki yahandiikire nti noobu nkaiba obu mba ntarukwiba n'obukwakuba okusomboora ebintu kwonka ebirukurorwa eby'abandi, baitu omunda hara omu mutima gwange, mba ninyiba ekintu ekikooto ekitarukurorwa ekintaratungire omu buto, ekintakatungaga mali, eki ntarayonkere omu mabere", "completion": "ga maau, eki ntaraboine kuruga hali Isenyowe ankikiire omu ngaro ze rundi antekere ha kuju kwe nkooku ndora baise abaana abandi nibakora. Ekintu eki ekindengaho okwiba nizo engonzi zaabu. Ha nakakuliire hoona na ha nakaikaire busaho aranyolekerekwo engozi ezirukumara ezirukusobora kumpa obugumizo. Buli murundi gwona obu ntwara ekintu ky'omuntu ondi habaho obulemu bukooto omu mutima gwange ninyekaguza nti habwaki nkitwaire; obundi ngonza okulengaho kukigarrayo, baitu ensoni zigaruka zinkwata ndemwa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Motoka egi ei nasiga hali aba Poliisi nibampambya hahingwireho ebiro bbina nkooku otaaha nooyehulira ha rediyo yawe egi-hanu Kalyali yakubura amaiso ge naagaroza enkiro rediyo heekaba eri omu kisika-nkarora bakama", "completion": "baayo omusaja n'omukazi Ababirigi n'abaana baabu babiri, nibataaha omu posita. Nkamanya nkooku baali basuhuuki bwigara, baitu kandi motoka yaabu nagitwara. Obusumi obu bwona kurugirra ha Kyafuraide nyikaire n'obulemu omu mutima gwange", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okuhikya ijo ha Sande omu kisaka ha nkaba na nyowe nsuhuukire obu nahuliire iraka lya Ruhanga niriraba omu rediyo y'omu motoka ei nkaba", "completion": "nyibire nirinyomereza, kandi nirindagira okugarrayo motoka egi hali bakama baayo. Ndabire oku hoona ninyezigoleza okwetantara okukwatwa aba Poliisi ntakahikize motoka egi ha mbuga yaabu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanu Safiira ainunuka n'amaisoge oti rundi gaaragara amurora ha maiso amwegerra amugira ati: \"Busa eki tinkakiteekeriize.\" Kalyali ayongera ati: \"Obu ndukuruga", "completion": "hanu ningenda busimba omu Poliisi bancwere omusango, bampe ekifubiro ekinsemeriire, tihali habw'ekikorwa kinu kyonka, baitu nahabwebi ebitamanyirwe ebi nakozire omu biro by'enyuma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu Abwoli ntakaimukize okugenda ninkusaba ekintu kimu kyonka, kikooto kandi ky'amaani baitu, kandi rundi nkugambiirege kara nti nyikaire ndi hanu naiwe okumara omwanya mukooto iwe n'obu oraaba otaaha otarukukimanya, kandi ekindi nkooku", "completion": "kirukusisana kitegekerwe Nkya nyowe kwirukira omu nju yawe, naiwe okansereka hansi y'amapapa gawe, kinyongiire okuguma okukusaba ekintu eki, nukwo wanjunire obw'iswa onjunire kimu n'obw'eka, kandi rundi obundi ninsobora kutwara omwanya mukooto ntakagarukire okukubona.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: amaju hansi ha bigere bye naagamba ebigambo binu ati: \"Abwoli mugole wange ninkuramya, kandi ninkusaba n'obuculeezi n'omutima gwange gwona n'obwomeezi bwange", "completion": "bwona, n'engonzi zange zoona ompe okugonza kwawe, kwijuze ekiikaro ky'engonzi za se nyowe na nyina nyowe, kunkonyere ndeke kugarukira kwiba ebintu by'abandi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Busaho musaija wena anyakumanyire okuligira ayakugayire Kalyali. Oburungi bwa Safiira Marunga", "completion": "nk'amabarage okugayolekaga, kuruga ha kasoke kuhika ha nono, bukaba nubuhika okubwinamira n'okubaramya!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha rubaju rwa Safiira ebintu byona bikamuteera ibumba kanwa, omulingo ogubyaiziramuga bikurataine biti yayekwata ha munwa yasukuna, hanyuma yagira ati.", "completion": "\"Mhuu\" omunda agira ati: \"Leeru ntaahiriirwe ki kiro kinu? Ha ruguru agambira Pita ati: \"Imuka oikarre ha ntebe leka kunteereza amaju.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Safiira Marunga amuhambiriza okwimuka okwikarra ha ntebe. Omuntu mukuru nk'ogu atali mwana muto ngu ego, kikaba nikimukwasa", "completion": "ensoni okumuteereza amaju n'abantu noobu baakumusangaho. Ayongera amugira ati: \"Imuka oikarre ha ntebe nubwo ndaakugarukamu eki ndaaba ninkugarukamu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okugarukwamu okw'okusaba kwe, okukaba nukusigikirwaho obwomeezi bwe obw'omu maiso. Aimuka mpora nka atarukwenda aikarra ha ntebe ye. Marunga obu yamurozire ha maiso akasanga akatuuyo ka muli ha buso, kandi ahingisiibweho okukira nkooku akaba ali obu akaba atakamuteeriize amaju. Marunga ou akaba", "completion": "amanyire okusoma abantu, nkooku yayegesiibwe omu mulimu gwe, yamanya ati ebigambo ebi Kalyali ebi agambire tibiri by'okwepatiika kwonka, kyonka abiihiire kimu hara omu mutima gwe, kandi obulemeezi bw'okubiturukya omu kalimi ke bukaba nibusisana nk'omuntu anyakukozire omulimo gw'amaani, rundi anyakwirukire, n'okutuutuka yasobora okutuutuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo Marunga yamugarukamu mpora omu bigambo ebibaliriire nk'abakazi boona okubagira amagezi ago ag'okubanza kwejuujura abantu ati: \"Ninkusiima muno habw'okunyesiga", "completion": "oti okangambira ebintu byona ebirukufa ha bwomeezi bwawe. Iwe nkooku ongambiirege ha kubanza otaaha oli hamu nanyowe okumara Sabbiiti isatu!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kinu Marunga akakibaza naamwegerra amaiso ge agataire ha ga Kalyali na Kalyali na uwe amwegerramu, kurora omwisiki onu amukwasiize ha bigambo bye. \"Nyowe ntaaha ntakumanyire, baitu kandi we omanyire kumara omwanya mukooto!", "completion": "Nahabweki na nyowe niinyetaaga omwanya kuteekereza ha bigambo binu ebikuru ebi ongambiire n'ebi onsabire ntakakugarukiremu. Nakamara esaaha emu yonka tuli hamu!\" \"Abwoli obwire tibuli harubaju rwange, nibwiruka nibunsiga ...\" Kalyali obu akaba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: atakoongire bindi bakaija okuhurra motoka neehuuma niija. Kalyali agira ati: \"Yoooha egi?\" Obu akaba nabaza eki kunu naimuka n'omukono gwe ogundi guli ha ibona ly'orwigi rw'ekisiika ky'okuraaramu ekya", "completion": "Marunga, yakingura yataahayo, yayemerra ha karugu haihi n'idirisa aroleriire, ahonaaho akabona motoka ya Poliisi niija niiruka neerabaho. Obu yahikire ha nju ya Marunga yasisana nk'erukwija okwemerraho. Kalyali gwamucwera maingi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga aimuka okulinguza motoka eyekaba niija okurabaho, obu akaba naimuka ati ayesika ayeiriza ha rwigi rw'ekisiika kye, ekisumuruzo eki akaba atairemu naarukingura kara, hati akinyoora naaruboha, akiihamu. Ekirukwoleka ngu omugenyi we onu ow'entambaruki akaba naamufaho omunda ye okukira nkooku yayolekaga ha ruguru. Ayemerra omu idirisa aroleriire omuhanda. Akabona motoka eri", "completion": "ya Poliisi kandi erumu abaserukale bali ababiri abaizirege nibakaguliriza. Marunga na uwe arora neesisa nk'erayemerraho, tasemererwa, baitu omubiingi abajuna tayemerraho. Omuserukale oli omuto amuhungiza muno omukono naamusekera, na Marunga na uwe nukwo akora naabagarukamu; omunda ye akaba naagira ati okuhungya kwange kakuba kubahinda okwemerraho kuraaba kugasire. Arolerra motoka okuhikya obu yahweriireyo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga obu akaba naasisa kuteekereza eby'okukingurra Kalyali akahurra emirindi aheeru hakanyuma k'enju ye, akubuka ahonaho, akaija kurora ki Boonabaana naakingura orwigi naahiija. Marunga amukaguza ati: \"Kiki obaire ki Adyeri, haliyo arukwija?\" \"Abwoli ninduga kuli ha", "completion": "kibira, motoka ei bataaha nibaranga ei baibire omusuma aizire yagisiga hali yairuka. Aba Poliisi baizire nibamuhambya yairuka, yasiga yayemereza motoka yataahira ekibira n'ebisumuruzo airukire nabyo. Hati aba Poliisi baasigaho omuserukale omu baagenda kuleeta makanika kugiihaho.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga yagonza kumucwera amagezi airreyo nukwo akingurre Kalyali, amugira ati: \"Adyeri genda omu offisi ondetere", "completion": "ebitabu byange ha meeza eya haihi n'amaahurro g'ebitabu. Na nyowe kanyije ndole motoka egi ei orukugamba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amusindika okugenda, orwigi rw'ahakanyuma aruboha. Kalyali akaba ahuliriize n'omutima gumu binu byona Boonabaana ebi akaba nagambira mugole we, kandi akaba ayeroliire motoka ya", "completion": "Poliisi n'abaserukale babiri nibarabaho. Obwongo bwe bwatandika okukora bwango muno. Nahabweki Marunga obu akaba naamukingurra ati orwigi akaba amanyire eki arukusemerra okukora ahonaaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Webale Abwoli kwongera kumbumbatira, ningonza okumbubatira oku kube kw'ebiro n'ebiro. Nkooku buli naba ningamba obwire nubwiruka nibunsiga, ningonza kugenda omu Poliisi okwehayo ahonaaho,", "completion": "kandi obu baraamara okunta omu kaduukuru omwanya niinyija kuba na muke. Baitu kandi kakuba ngenda mpuliire iraka lyawe, obwire obu obw'omwirima bulimbeera nk'omusana.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga ayesiza aroleriire ha rubaju nubwo yainunukire yamwanukura n'embabazi ati: \"Acaali,\" gunu nugwo gwali murundi ogw'abandize Marunga okumweta empaako ye. Kalyali akahurra omutima gwatandika okumuteera munoho okukira nkooku gukaba", "completion": "nugukora. Engonzi nukwo ziti. \"Ngonza kukoonyera abantu, naiwe ninyija kulengaho kukukoonyera nkooku ndukusobora, baitu itwe abantu, habwaitu itwenka titusobora kugira engonzi ezisobora okumara okwijuza omutima gw'ondi, hatali Ruhanga kutukwatiraho\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita Kalyali yahuliriza ebigambo ebi n'iraka ebi ryaiziremu ateekaine, acwamu ati lyali ly'obunanu, kandi omunda ye agira ati noobu nkubaire ihunde lyomwisiki onu muhikireho omu mulingo gw'ekitiinisa n'obuntu okukira hanu, tikyakusobokere omwisiki nkoonu okugaba", "completion": "okugonza kwe ha murundi gw'okubanza ogukumusabiirwemu. Ayegira ati kasita araganiize okunkoonyera, na Ruhanga anyakumunagireho nk'ekyamahano arasigara naakora omulimo gwe. Kalyali agonza kwongera kuteeza amaju okusiima, Safiira amutanga, baitu nabwo amusiima muno n'akalimi aikaliire ha ntebe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita akaba naarwana n'obusumi, kandi okukira byona akaba atarukwenda abantu bamubone", "completion": "na Marunga, nahabweki amuhakana ati: \"Abwoli, ikarra hansi nyowe kansobooke mpora ngende.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amuha omukono gwe okumuraga, Kalyali obu akaba agukwasire naahunirra okuheheera n'okworoba kwagwo n'oburungi bw'ebyara bye", "completion": "n'enono ze yayongera yagamba ti: \"Ninyija kugumira ha ngonzi zaawe n'obukoonyezi bwawe, ndikuhandikira ndi omu nkomo.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga obu akaba atakatekerize ekindi ekiraakurataho akabona Kalyali naimukya omukono gwe ahonaho", "completion": "nagunywegera. Hanyuma y'eki yaturuka aheeru, yasiga Marunga byona bimutiire ibumba kanwa nkooku byakatandikire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akasumi Kalyali aka yamazire ayeserekere omunda y'amapapa ga Marunga, nkooku yakyetaga, katamukole kubi. Habwokuba haroho ebintu ebi yahuliire obu", "completion": "akaba ahamiire omu madara rundi omu karugu ka haihi n'idirisa. Okubanza akamanya ati abaserukale batamurole ha maiso nkooku baagambiire Marunga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekyakabiri akahurra Boonabaana naagira ati motoka bagisigireho omuntu omu wenka okugirinda. Nahabweki ahonaaho Kalyali obu akaba naaturuka ati aheeru yata ebirahuli", "completion": "ebikaba nibimulengiizira omu bikya akasumi kanu koona ha nyindo ye. Yarubata naayanguha nk'abandi boona abakaba nibagenda kwerorra motoka y'Omubirigi eyekaba ibirwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba atakagiirire haihi muno akaleeba abantu bagigomereho, n'abandi batiire obubinja nibabaliza ha iguru n'okuhunirra. Haihi na motoka akaleebaho omuserukale ayemeriire, n'enkufiira eya Poliisi etungiire ha mutwe gwe. Kalyali yataliriza yagenda yayejwanganiza n'akabinja k'abantu, kandi kali haihi n'ekibira kya Kalituusi ekikaba nikitaana n'ekibira nyabubira eky'obuhangwa. Omu katebe", "completion": "kanu ak'abeegi abakaba nibabaliza hairguru nuho Kalyali ayetabikire hatali na muntu kumanya ngu rundi arugire omu kibira rundi ha rubaju orundi. Hamu n'enkizi nk'eyomuntu anyakuboine ekyamahano yabagira ati: \"Boojo naruga kurora omusuma wa motoka. Naba ninduga nseeri ninyambuka kwija hanu, namuleeba ajwaire ekipiira ayeserekere ha muti guli.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yayongera nk'anyakuzoire ekikuru mali ati: \"Abaserukale baraha?\" Boona baakubukira motoka ha ekaba eri abamu baagira bati: \"Mbali kuli.\" Abandi baagira bati: \"Nguli kuli\" Kunu Kalyali", "completion": "naayongera okusoborra abasigazi abo aragira ati: \"Genda obeete.\" Abasigazi babiri baagenda ahonaaho, Kalyali ayongera kugambira abaasigaireho n'abarukugenda nibaburra ati: \"Nyowe muboine ayeserekere baitu uwe tamboine\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ou kyabandize kugwa omu kutu yakiheereza ondi, n'ondi yakinagira ondi, omanyire abantu baingi abagomere hamu habw'ekintu nk'eki", "completion": "tibateekereza muno. Omuntu omu obu ayemerra akaragira ati mukole kinu, boona bayooka bakikora, habaija kugarukira kuteekereza kirahoire ira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuserukale obu kyamugwire omu kutu ngu omusuma wa motoka bamuboine, yacapira, ati kakuba bagenzi be bagaruka kutabarra motoka bakasanga n'omusuma na uwe amukwasire", "completion": "wenka nibasobora kumuha n'ecepe. Yarubata naayanguha kugenda enkiro ei baamwolekere, obu yahikireyo kalyaki atamuroleho, kyonka bamugira bati uwe akwate rubaju rumu, anyakuboine omusuma naija", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kumufunya naamu muletera. Kalyali akarumisa kubona omuserukale naatahiira ekibira uwe yakwatira kimu ogurukugenda ha motoka,", "completion": "ei abantu hati bakaba nibairuka nibasiga habw'ekihika ky'okuroraho omusuma wayo ou batekeriizekwo ngu bamuboine kandi akwasirwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyali obu yagihikireho yagikingura ataine nkizi yatamu ekisumuruzo, yateera sitaata, enjini ya Ceevu yatandika okukorra, yagitamu giya, ekihungu kyateera. N'edaakiika etahike atakahikire ha irembo ly'omurungi we Marunga, yasisana nk'arukwija kwemerramu yanagayo", "completion": "eriiso. Marunga ou akaba aimukire ahonaaho kwija omu idirisa habw'okuhurra okuhuuma kwa motoka akahunirra kurora Kalyali ali ha siteringi naairuka, kunu naamuramukya n'amaiso agarukugira gati, \"Ebyange byona noobimanya, bunu nagenda.\" Atamwimukize omukono.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga akasigara naahunirra omusigazi ogu oku aihire motoka egi omu maino g'omuserukale wa", "completion": "Poliisi n'abantu boona abakaba bagomere aho. Okwefuma kwe n'obumanzi bwe bikasigara nibimuhwihaza n'okuhaisaniza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kibira omuserukale n'abakaba bamwegerekere kugenda kukwata omusuma bakahurra epumpu ya mulingo", "completion": "gundi neecweka enyuma. Amaraka .agaarugire aheeru garumu n'enduuru gakaba nigaranga ngu motoka bagitwaire!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baagiire okwetegereza kigitwara, bakasanga ngu nuwe omusigazi oli ayaizire naaranga", "completion": "oku aboine omusuma haayeserekere; deeru omu kiikaro ky'okubatwara yabeetebera naagaruka ha bwerre.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Juma omuserukale akarugayo atabijwaire, akaba ataine n'owokugumyaho omunwa ati dara onu nuwe anyoheze yantwara", "completion": "omu kisaka kukwata omusuma. Buli muntu akaba ayekwatiire ogwe, buli omu akaba nabaza ebye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyali aikaliire yahikya omu Ceevu ya siteringi y'obumoso atagire ira ataambukire akasaaru Nyakasura, yagaruka yagwa omu ruguudo rwa Bwamba yayambuka Mpanga, yayerengya Butebe obu akaba naahika Rwengoma ha Kanisa pamparana na motoka ya Poliisi ijwire abaserukale, baizire okumuserra okumukwata. Yabateera yabarabaho akacuucu kasigara nikabaita amaiso. Omuserukale ayaboineho motoka eri owakaba aikaliire omu maiso, ataikirize ati amaiso ge nigakora omulimo gwago", "completion": "kurungi. Akaba atarukusobora kumanya omuntu nkooku yakasoboire kwihayo motoka eri ataine bisumuruzo byaayo; kandi noobu akubaire ainabyo akugihireyo ata omuserukale Juma atagimuhaire. Kandi omuserukale obu akubaire agimuhaire habwaki nawe ataagiiziiremu! Kalyali akabagwamu puku kandi akaba nairuka muno omuserukale atasobole kwetegereza namba za motoka. Omuserukale amalirra ati: \"Katugende omu maiso egi motoka neegisisana kwonka eri eriyo nambere tugisigirege omu Itendekero ly'abeegesa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bakaba nibahika ha kisaru kya Nyakasura omuserukale akabaitirana atabiijwaire, nairuka, atutuukire, enkufira ye agikwasire omu ngaro, oti", "completion": "rundi omuntu naasobora kwiruka n'ebigere naakwata motoka! Baitu omuntu obu ahwa amasiko nukwo akaba ati, toohurra nibagamba ngu arukutwarwa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yayemereza motoka ya Poliisi naahungya omukono n'amaani, yabakaguza naahiija ati: \"Omusuma wa motoka timwamwitirana oku?\" Omuserukale owaakaba ali mukuru", "completion": "hali uwe amugarukamu naamukayukira ati: \"Nkusigire kunu kulinda motoka eri oikirize ota omuntu kwija kugikwihaho akagitwara? Oikaire ogwijagiire nandi noorora?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Juma naakyahiija agarukamu ati: \"Afende baizire baangambira ngu omusuma bamuboine ayeserekere omu kibira", "completion": "na Nyowe nagenda okumukwata, obu nyikaire ndi omu kibira mpuliire motoka neehuuma neegenda.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu baamanya ngu niyo eri motoka enyakubarabirehoga Rwengoma. Omuserukale omukuru aragira", "completion": "Juma okutemba omu motoka, bairrayo omu maiso kake bahindura okugaruka Fort Portal.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bakaba nibahindura bati motoka, role eya Poliisi nayo eyekaba ereesere abaserukale abandi bakabona ebahikire. Babakaguza bati: \"Kuta kanimuhindura, motoka eraha?\" Nandi bo bati:", "completion": "\"Omusuma obu aboinege itwe twarugaho yabiihabiiha Juma ati: omusuma amuboine ali omu kibira, Juma obu aikaire naahwerayo, kunu omusuma naamwetebera naija naagitamu omurro, ekihungu nikiteera.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi omu hab'omu motoka endi egi agamba ati: \"Boojo niyo motoka eri eitwaitirana neekonkomoka ha irembo lya Winyi? Ee hati ali hara! Obu araba akwasire ogwa Busongora hati naayerengya Kisomoro, obu", "completion": "araba akwasire orwa Buganda hati ali omu ntaaho y'ekibira. Tugarukeyo ahonaaho turange ha Poliisi tutandike kuronza buhyaka. Ogu omusaija mpamuzi, omuzaano gwe agumanyire. Motoka ikaire etuli omu bwara butaano, yagaruka yatuterebukamu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki atabone muntu weena owokumwemereza omu muhanda eki akaba naatiina muno. Akagenda atereekeriire yaraba hakanyuma k'amaduuka, yayambuka Mpanga yasimba n'orwa Bboma. Akaba amanyire enju y'omukuru wa Poliisi ya Fort Portal, Nahabweki omu kiikaro ky'okugenda busimba ha mbuga ya Poliisi, yahanuura ati naasemerra motoka agitwarre kimu omuka ya Ofiisa ou yanihiire okusanga", "completion": "ali omuka atakarugire ha kuhumura kw'omu ihangwe, esaaha nkooku zikaba ziri musanju n'ekicweka. Akamanya ati kakuba agenda ha mbuga ya Poliisi, abaserukale nibasobora okumucanza n'okumuconga, obundi n'okumukakamu empi. Ekya kabiri akateekereza ati obundi nibasobora ebintu ebimu eby'omu motoka kubyetwarra nibabipatikaho uwe anyakumazire na motoka ebiro bbina. Ebintu nka binu akaba abyemanyiire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nikyo yakwatiire omuhanda gwe yarabaho yatoma ogwa ha \"Hoteeri y'ensozi z'omwezi\" yakubuka nka arukugya Nyabukara, obu yahikire ha Iziikiro lya Bahindi", "completion": "yarora ekihandiiko ha mukono gwe ogw'emoso ekiroho ibara Makenzi O.C. Poliisi, yakubuka. Ahonaaho yarora motoka eri omu garaji, yamanya ati Makenzi alumu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omumaiso g'enju hakaba haroho ebyakyo n'obunyansi bikozirwe omu nsisana y'okwezi kw'emboneko, irembo erimu n'iritaahya", "completion": "motoka, erindi niriziturukya omu nguudo enkooto. Kalyaki yatwara motoka ye yagyemereza omu mulyago gw'enju.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekaija niiruka neeboigorra haiguru aho, orusaya rugyakirwemu omurro, eri ha rwigi rwa motoka oru akaba aroho. Baitu kinu kitatwale omwanya mukooto, habwokuba ahonaaho Kalyaki akarorra omu birahuli by'orwigi", "completion": "Bwana Makenzi naija ajwaire ebya Poliisi naakingura orwigi, naayeta n'embwa ye ati: \"Kamooni Judi, kamooni.\" Embwa ekuba neegaruka omwa mukama wayo neehungya omukira kunu nerorra Kalyaki ha ibega.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu Kalyaki jatunga obusinge yakingura orwigi rwa motoka ye yaturuka aheeru. Obu akaba naahika aheeru ati yagambira Bwana Makenzi omu Rungereza oru akaba amanyire kurungi ati:", "completion": "\"Bwana Makenzi, nyina ebi ndukugonza kukutebeza bikuru oraanyikiriza ntaahe omu nju yawe?\" Binu akabigamba amutunuliire omu maiso n'ebigarubindi bye abiihireho yabirekera nibirengiizira omu bikya nk'engeso ye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bwana Makenzi owaakaba amanyirwe okuba omusaija ow'embabazi, kandi arukutamu ekitiinisa Abarukwiragura amugarukamu n'amakune Ati: \"Rugayo\" Obu yahikire omu nju yamugira ati: \"Entebe ngigyo.\" Kalyaki obu akaba naata ekibunu hansi ati naatandika okubanza ati: \"Nyowe ibara", "completion": "lyange ninyowe Pita Kalyaki, ngarwire motoka egi ey'Omubirigi ei nkaba nyibire kurugirra ha Kyafuraide. Obu nkaba ndi oku ha nairukiire nayo, Ruhanga akabaza na nyowe, yandagira okugarra motoka egi hali ba Poliisi nukwo bagigarurre mukama wayo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebintu byona nkooku nakabisangiremu, nukwo nkabigarwire, okwihaho ebyokulya ebi ntaaha nindyaho na siringi amakumi ana ezinagulizemu amagita. Ninkusaba ommanyisize mukama", "completion": "wa motoka, motoka ye oku eri hanu, kandi naakugondeze okumwetondera habweki eki namukozire n'abaana be na mukazi we n'okubasaba okunganyira.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bwana Makenzi akaikara amutunuliire aculiire ahuniriire, hanyuma nubwo yamukagwize ati: \"Ruhanga akabaza na iwe ata?\" Kalyaki yagarukamu ati: \"Omu motoka egi harumu rediyo, kandi buli kasumi nyikaire ningitaho nimpuliriza amakuru n'ebindi ebirukufa aheeru, baitu ijo Kyasande obu nagitaireho, nkaigukira ha by'okusaba. Nahuliriza kurungi nibasoma ekicweka ky'omwana ayazaahire,", "completion": "kandi omu kutebeza nikyo n'omutebezi yatebezaaho. Akasisana nk'arukutebeza nyowe nyenka. Nahurra Iraka lya Ruhanga niringambira liti: Imuka ogende nka ayazahire, ogarreyo motoka egi, ogambe naiwe oti nsiisire, hanyuma otandike buhyaka. Nkaikara ninteekereza ebigambo ebi musana gwa ijo n'ekiro ky'ona, hati nubwo naimuka okugarra motoka enu, Poliisi batankwasire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanu Kalyaki yakiihayo yakita ha meeza. Nyina hanu n'akabundu ka basitoora akanasangire omu motoka egi. Nako", "completion": "yakaiha omu nsahu ye yakata ha meeza. Na sente ezi nasangire omu motoka, n'ebindi ebi nyakurumu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Makenzi: \"Itwena hanu n'omu Uganda yoona tutaaha nituserra motoka egi n'omuntu ayagitwaire; nsemerirwe kuhurra ngu okahuurra iraka lya", "completion": "Ruhanga, wagarra motoka egi, na mukama wayo na uwe taaleme okusemererwa noobu araaba yabonaboine muno habw'entegeka ye yoona okusiisikara.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Makenzi: \"Omanye ngu noija kugenda noohandikira ebigambo byawe omu ofiisi ya Poliisi. Nsaliirwe kukugambira nti nibaija kukuta", "completion": "ha Rumanda okuhikya omusango gwawe obu gulihulirwa. Hati kanterre ab'omu ofiisi esimu baleete dereeva aije atabarre motoka enu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki asiima Makenzi. Baitu Makenzi obu akaba naasa kwimuka kugenda ha simu akahurra ekidde ky'esimu nikigamba, obu akaba naagya kugenda kugigarukamu, mukazi we Kurisitina ayarugire ha meeza ei bakaba nibaliiraho ekyamusana yaija", "completion": "akurasire iba okurora anyakwizire omu motoka ha mulyango kandi ou Judi ekaba neesa kukomamu amaiso, okumara akasumi kanu koona ou akaba aikaliire ha mugoma gw'entebe ahuliriize n'ekihika orubazo rw'abasaija banu ababiri: omu omucwi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: w'ebiragiro ondi omulinzi w'ebiragiro; aimuka ahonaaho kunu naagambira iba ati: \"Werekere daalingi kangigarukemu.\" Baitu obu yagiimukize yagita ha kutu, yagamba ati: \"Halo!\"", "completion": "Akahurra iraka nirimugira liti: \"Ningonza kubaza na Osi (OC)\" Kurisitina akubuka bwango agambira iba ati: \"Daalingi esimu yaawe, Insepekita naagonza kubaza naiwe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bwana Makenzi aimuka ha mukono gw'entebe. Insipekita Lwanga nuwe akaba nabaza ayemere omu mbuga ya Poliisi, akaba naamurangira nkooku motoka eyekaba ibirwe, baitu abaserukale ei bakaba bahambize baagikwatira ha Itekendekero ly'abeegi Nyakasura omusuma obu yairukiremu", "completion": "yayesoka ekibira, kandi basigireho omuserukale naagirinda nkooku baagarukire baagiiba, baagitwara. Kandi ngu nikiteekerezibwa ngu omusuma nuwe yacwire amagezi yabiihabiiha omuserukale Juma yagenda omu kibira ngu uwe akwate omusuma, kunu omusuma yasigira amaanyuma naatamu ekisumuruzo naayerengya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki na muka Makenzi abakaba baikaliire aho nibahuliriza esimu ebi ekaba neebaliza Makenzi", "completion": "habwokuba. Lwanga akaba nabaliza haiguru n'iraka ly'enkizi bakanyumirwa nka Makenzi, okuhuliriza orubazo oru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Insipekita na dereeva batagire ira bateesiimbire hanju ya O.C. (Osi). Bakahuunirra okurora motoka ei baikaire nibaserra n'enamba zaayo zonyini esimbire ha mulyango gwa Makenzi. Makenzi agenda amukingurra orwigi, obu akaba", "completion": "naasimba ati okuguru omu nju, Makenzi namugira ati: \"Nkwesire okukwoleka Kalyaki, Pita Kalyaki, nuwe ataaha na motoka egi, yakamara nk'ekicweka ky'esaaha ali hanu naangambira ebitaaha nibimufaaho kuruggirra ha Kyafuraide okuhikya hati.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Insipekita Lwanga obu akaba akyali omu kutangaara Bwana Makenzi aihayo ebisumuruzo Kalyaki ebi yamuhaire abimukwasa amuragira okubiha dereeva", "completion": "abinge motoka eri ey'Omubiringi agitwale ha Poliisi. Nukwo uwe na Kalyaki na Lwanga baragendera omu motoka ya Lwanga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Dereeva wa Poliisi agenda omumaiso. Lwanga aikarra ha siteringi omu motoka ye. Makenzi", "completion": "na Kalyaki bagwa enyuma, baculiire, batarukubaza kyonka bali nkabantu abarukwetegerezangana omu kahuno ako.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baahikire ha Poliisi Kalyaki yahandikisa ebigambo bye byona, baagaruka baabimusomeramu yaikiriza ati nibyo kwo ebi agambire. Yabitaho omukono. Nubwo baagarukire aheeru baahandikisa byona ebikaba", "completion": "biri omu motoka, baagaruka baabigarramu kurungi, baagiboha, baataho omuserukale okugirinda. Ha saaha ikumi n'emu aho Kalyaki baamuta omu motoka ya Poliisi baamutwara ha rumanda Katojo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu mbuga entaito nka Fort Portal nambere haihi buli muntu arukumanya mutaahi we, kandi nambere osanga abantu baingi batanyina bingi eby'okukora okwihaho okubaza, kandi na habwa okukanya kwa takisi na motoka ezindi omu rubuga, amakuru nka ganu", "completion": "garahuka okujaakaara nk'ekijaju ky'omurro omu ruhiira. Nahabweki abantu habainukiire omu ofiisi, amakuru gaali gasandaire gaahika omu katale, Medikoro omu maduuka, Kabarole kandi aba takisi bakaba bagahikize Rwengoma, omu Kacwamba, Harubbaho, Kitumba, Kamengo n'ebiikaro ebindi nk'ebi ebiri hamyegeego y'orubuga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu abamu bakaba batandikire kuteera obubiinja n'okubazaaho. Pita n'obwomeezi bwe bati: \"Musaija weewe! Omuntu", "completion": "kutwara motoka akagibuza n'akarango kumara ebiro bbina akagaruka akagigarurra Poliisi batamukwasire naaba ali mpamuzi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Owa kasatu: \"Kalyaki ogu nyowe nkasoma na uwe agiramu omukono mura,", "completion": "leeru hati gweyongeriire kimu okuraiha obu gwahika na ha kukwata ha motoka.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abandi: \"Weewe bagizire ngu iraka lya Ruhanga niryo lyagambiire Kalyaki kugarra motoka, ngu akalihulirra omu rediyo y'omu motoka. Bakakigamba", "completion": "ngu Ruhanga tabaliza hamu, naasobora n'okukusanga n'omu motoka ei oibire, nabaza na iwe. Dora ngu ebintu byona eby'Omubiringi babisangire nkooku", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amakuru obu gaahikireho Nyakaisiki ou omutima gukaba guharaire okumara ebiro ebi byona ebi yamazire naaserra mugenzi we atagire kindi na kindi okwihaho okutandika okurra n'okusikurwa. Obundi kiba ky'obulemeezi itwe abasaija okwetegereza ekiriza abakazi. Nkahanu Nyakaisiki akaba naalizibwa ki? Kusemererwa nandi bujune? Busaalizi rundi mbabazi? Rundi manyeki akaba naarra habw'okugira ati \"Barakihurra bata?\" habwokuba uwe na mugenzi we bakaba bali baana b'omu bantu. Rundi manyeki akaba naarra habw'okuteekereza ati eka ya Isebo yasa", "completion": "okucwekere kimu, Kalyaki owaakaba asigaire ho kugikwatirra ngugwo baamuta omu nkomo. Baitu Nyakaisiki nka bagenzi be boona abakazi obu yamazire okwogya ati omutima gwe katugambe n'amaiziga ge, yateekana yaikya, yakya nk'iguru erikwasirwe orunombe rundi oruho okulikya enjura obu emara okugwa. Yaihayo esuuka ye yagyenagira, ekicweka kyayo ekimu yakyeta ha mutwe, yacwera Kabundaire yagangaijuka naagenda Katojo. Obu yahikire ha irembo omukumirizi yamugira ati \"Esaaha z'okwikiririzamu abagenyi zihoireho.\" Nyakaisiki bambi yagangaijuka naagaruka omuka asobiirwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki ntakwebiirwe obu baamuhikize Katojo, baamurabya n'omu nyakatoole yoona abanyankomo abatakacwerirwe ei barabamu, baamuta omu kisiika kya Rumanda. Orubaju rwa ba Rumanda ha nkomo enu rukaba rwebaganiize kuruga", "completion": "ha nkomo yonyini, n'omulyango gwarwo gwali aheeru y'enju y'enkomo. Abanyankomo abacweriirwe na ba Rumanda tibaateeranaga; n'ebyokujwara byabu tibyasisanaga. Aba Rumanda baalyaga bonka, kandi baabahaga ebyokulya bike habwokuba tibaakoraga mirimo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orubaju rwabu rukaba runyina ekizigati kyaliriirwe na simente n'ebisiika bisatu eby'okuraaramu. Ebibiri eby'orubaju n'orubaju bikaba biri bikooto, ekimu ekya hagati kikaka kiri kike. Buli kisiika kikaba kinyina orwigi rumu orurukukitahamu rukozirwe n'emitahimbwa y'amaani. Abanyankomo aba Rumanda baabyamaga orubaju n'orubaju baroleriire ekisiika,", "completion": "hagati hasigaramu omwanya. Omu mwanya ogwa hagati na hatagi baatekamuga edobo y'okuseesamu ekiro. Nyamusana baasesaga omu kibuga ekikaba kisumikaniizibwe ha kisiika kya aheeru ya muhuruzi ya Rumanda. Nyamusana aba Rumanda baabaturukyaga baikarra aheeru, boota akasana, rwebagyo babagarramu babakingira omu bisiika byabu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki bakamuta omu kisiika kya ha bumoso nambere yasangire abatakacwerirwe abandi baingi, abasuma, abasomboozi", "completion": "n'abakatuzi. Abandi bakaba bahambire abakazi, abandi basiisire abaana abato, omu akaba akwasirwe ha bw'oburogo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita Kalyaki yahurra akwasirwe ensoni kurora ali kigoye kimu n'ekitebe kinu eky'abakozi b'obubi n'abacwi b'ebiragiro by'ihanga. Buli omu hali bo akaba naagonza okubaza na Kalyaki okuhurra nkooku yabuzire na motoka. Bakaba batarukwingana na uwe omu", "completion": "kuzaarwa, omu kwegesibwa n'ebindi. Abamu bakaba nibagonza okumubara nk'emanzi, baitu uwe omunda ye akaba amazire kwecwera omusango gwamusinga naakozesa ebigambo ebi yahuliire ijo ha rediyo nibigamba biti: \"Taata nsisire omu maiso g'iguru n'omu maiso gaawe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akasumi k'okubakingira obu kaahikire baamwoleka obulenga bwe, nuko akarago na bulangiti ibiri, nibyo byona, okubyamira n'okwesweka. Hansi hakaba haalirwe na simente nihafuka tiitiiti, kandi nihaguma daidai di. Obu yagondeze okubyamaho akaba", "completion": "atarukusobora okugwijagira habwokuba abanyankomo abandi bakaba ni bagonza okubaza, batarukuhurra omuserukale ebi arukubaragira. Pita Kalyaki akaba naagonza okuculeera okuteekereza baitu kibaka kiri ky'obulemeezi okukikora. Yagamba omunda ye ati: \"Ruhanga wange nkatangana ki?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yatungire omwanya okurabamu byona ebyamufireho kiro eki akasanga nibiijuza endyanga, kandi akazoora ati atungire emigisa nyingi ei akaba atarukusemerra. Okubanza okugarra motoka egi Poliisi batamukwasire hanyuma y'okwesereekurra ha nyindo y'abapoliisi", "completion": "lyali ihano. Ekyakabiri embabazi Makenzi ezi yamwolekere tiziri nk'ezi ezikira okwolekwa omuserukale hali omuntu anyakucwire ebiragiro. Ekya kasatu kandi ihangamura nukwo kugwaho Safiira Marunga omwisiki omu maiso ge owaakaba naakira boona aba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yakabona oburungi. Omwisiki ou ataaha naaseruza abiri kumara Sabbiiti isatu zoona. Kwirukira omunju ye, atagenderire,", "completion": "kumusereka, akabaza na uwe akamunywegera engaro ze, yateekerezaga obundi ati rundi tibibaireho kwo kirooto kwonka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu obu yamanyaga ati kinu kibaireho kwo, amazirege esaaha yoona ali omu nju ya Marunga omurungi, aguma anihira, ayebwa obujune, habwokuba akaba", "completion": "namugonza nkooku atakagonzaaga. Obu yamuteekerezaahoga ahurra omutima gwamuteera. Deeru eki yayekaguzaga obutaleka nikyo kinu. \"Boojo Safiira alisobora okunyikiriza hanyuma ya binu byona?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bwakiire nyenkya Pita Kalyaki baija baamutabarra baamutwara omumaiso g'omuramuzi okumunyegerra nk'ebiragiro okubiri, habwokwiba motoka ya Zuwa Omubirigi omusuhuuki owaakaba naaraba Fort Portal naagenda Kampala.", "completion": "Eki obu baamazire okukikora omuramuzi yarangirra ati \"Omusango gulihulirwa ha Kyakabiri Sabbiiti erukwija, nukwo kugamba Sabbiiti emu kuruga kiro eki. Kalyaki baamugarrayo ha Rumanda omu nkomo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiro eki Nyakaisiki akagenda Katoojo yarora mugenzi we yamutwarra n'ebyokulya baabaza. Kalyaki akaba naagonza muno okumutebezaho byona ebyamufiireho omu itendekero ly'abeegi n'okuyagwireho omwisiki oli ou yamuragiire okumuserurra;", "completion": "baitu omutima ogumu gwamugamba guti \"Noosemerra oyegendereze okutanaga omwisiki ou orukugonza oti omu kabi, kakuba kyetegerezibwa ngu Marunga akakusereka nikisobora kuleeta akacwano. Kandi ekindi, ekintu obu omara", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kukiturukya okakigambiraho ondi, n'okukira muno ondi ogu kakuba asangwa ali mukazi, buli okyanjaire. Obu yamazire kuhuliriza", "completion": "amagezi ago Isenkati omutima gwe aga yamuhaire, ebigambo byona yabyahura omu mutima gwe okuhikya omusango guhoire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Sabbiiti emu obu yahoireho Pita Kalyaki baamuragira okujwara engoye ze kurungi n'okweteekaniza kugenda omu maiso g'omuramuzi. Ekiro kinu kikaba kimanyirwe abantu baingi, kandi nkooku Kalyaki na uwe akaba amanyirwe muno omurubuga, kandi nkooku abakaba batamumanyire bakaba banyina ekihika ky'okumuroraho, Mucwa (Ekooti) ekaijura abantu yabooga. Kalyaki obu baamuhikize omu", "completion": "maiso g'omuramuzi, omuramuzi yamusomera ebi barukumunyegerra omu mulingo gw'obutoosa ati: \"Pita Kalyaki owa Bukwali, Burahya, noonyegererwa omusango gw'okwiba motoka y'Omubrigi Zuwa, ebiro 30 July 1960 kuruga omu maiso ga Posita Ofiisi, Fort Portal, omu motoka, n'okulya eby'okulya bye ebi akaba ategekere okwekoonyeza n'abaana be kiro eki. Omusango ogu noogwikiriza?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu boona bahuunda amatu kuhuliriza Kalyaki eki aragarukamu. Baitu eby'okugarukamu kwe bitabe", "completion": "bingi kandi bitatwale omwanya mukooto. Akagarukamu ebigambo bibiri byonka ati: \"Ego ningwikiriza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ebiro byona ebi namazire nayo. Baitu obu nkaba nyeserekere iraka lya Ruhanga likanyizira lyangambira liti\" nsisire kandi ninsemerra okugarra motoka egi, hali bakama baayo. Na nyowe", "completion": "naikiriza nikyo nagiretiire nagikwasa omukuru wa Poliisi. Ninyikiriza ekifubiro kyona eki orampa, baitu ninkuraganiza nti tindigarukira okukora ekikorwa kya mulingo nka gunu obundi. Maliriire okutandika obwomeezi obuhyaka.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuramuzi obu yamazire kuhuliriza ebigambo ebi, yakuba yagenda omu kisiika kye yamarayo edakiika nka ikumi na itaano yagaruka naacwa omusango naagamba ati: \"Pita Kalyaki okakora kubi kutwara motoka etali yawe, n'okusiisira bakama baayo, omusaija na", "completion": "mukazi we n'abaana be entegeka yaabu ei baali bategekere. Kyonka okakora kurungi okugigarra, kakuba kitali eki ekifubiro kyawe kyakubaire kikooto muno. Oraabohwa emyaka esatu. Kakuba okora kurungi omu nkomo bali kucweraho kimu kyakasatu ky'ekifubiro kyawe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita Kalyaki baamwebembeza baamuturukya aheeru, bamuta omu motoka y'enkomo yagenda yayongera okuraba omu nyakatoole y'ebihandiiko n'ebikaguzo abanyankomo abacweriirwe", "completion": "ebi barabamu. Baamujuura engoye ze, baamuha bwara bwa nkoko ez'enkomo n'enamba ye, baamwoleka n'ekisiika kye rw'obutiti, yatandika ekifubiro kye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Sabbiiti ina hanyuma y'ekiro eki baacwerireho omusango gwa Kalyaki, Oliva Kaabajwisa nyakaabu Marunga akamubungira omu itendekero, kyali Kyamukaaga yasiibayo nibabaza nibaseka nk'abaisiki nyineemu oku bagira. Buli omu naagambira mutaahi", "completion": "we ebimufiireho n'okukira muno ebirukukwata ha boojo. Abaisiki bagonza muno kubaza ha boojo nk'aboojo oku bagoonza kubaza ha baisiki. Marunga nuwe yatandikire ati: \"Adyeri gira turole ebyawe na Kakonge byahikiha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Marunga ati \"Ee?\" Oliva: \"Tiimanyire, n'okugira ira byagira ira toohurra ngu akanaga obu kaikara ira ha kyoto!! Ijweri Adyeri oli owa Kyegobe akaija yagambira Akiiki ati ngu ab'owabu Kakonge bagira akalaako, ngu manya mugenzi wa isenkuru akeita, yayehanika omu icumbiro. Bunu Adyeri akwasire hansi na haiguru aho ati", "completion": "omwana wange tarukugenda kuswerwa omu ba Kyeniga. Obutulikunganaho omusaja akagenda akeita bagire ngu Kaabajwisa nuwe yakikora, nga taata? Adyeri obu namwitiraine ijweri naagenda ha bugenyi bwa Byembwa, naanye nkabona naabintamu. Yagira ati obu orahambiriza okagenda omuka egi, ati: Nyowe ha bugenyi bwawe tolimbonaho, na iwe na nyowe nitucwa akati nitukanaga!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Marunga ati: \"Obaboine abantu okubakwatirra amasa kandi ebiro ebi byona", "completion": "ebigambo ha byakatandikiire Adyeri ataaha ha? Bunu iwe noogira ota?\" Oliva: \"Nyowe", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Oliva yakaguza n'ekihika kunu naaseka muno ati: \"Araha? Oine ondi?\" Boona baasekera haiguru. Marunga arora omu nsahu ye ey'omu ngaro aihamu ebbahaasa, omu bbahaasa aihamu akasisani akakwasa Kabajwisa. Kaabajwisa obuyakataireho eriiso limu agira ati: \"Mawe!\" Agwa n'enseko; agaruka aimuka", "completion": "akatamu amaiso agira ati: \"Leeru onu burungi butoonya kantakamubonaga omu nsi munu. Muhuma caali n'engingo ze zoona!\" Bombi boongera basekera haiguru. Nubwo Marunga hanyuma agira ati: \"Okumuboine omusanga ha, ali omu nsengo!\" Nubwo Oliva amugarukamu naahwihara ati: \"Ali omu nsengo?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga agarukamu ati \" Ego,\" kankwoleke, ebbaruha ye nukwo onanuke\". Nandi Oliva ataireyo omukono okugyanukura agira", "completion": "ati: \"Leeta turole.\" Marunga agiihayo agimuha. Kabajwisa atandika okusoma; ekaba etaroho biro by'omwezi, ebigambo byayo mbinu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kiikaro nk'eki ndumu hati tikirukurahuka omuntu okuhandiikara omurungi we nkooku iwe oli hali nyowe habwokuba omwanya muke, kandi buli bbaruha yoona nibabanza kugisoma", "completion": "kurora ebirumu. Baitu enu ninihira tibaagirole kandi tibaagisome, ngikukumikire mugenzi wange ogu nkooku turuga nda emu, kandi mugambiire byona ebindi ha mutima nukwo aije abikumpikizeeho", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ninkusiima Marunga gange habw'amakune n'embabazi ebiwangiriire omu kasumi aka nkaba nimbyetaagiramu muno nti, kandi n'okuhayo obwomeezi bwawe", "completion": "n'ekitiniisa k'ibara lyawe habw'enyonyi y'entambaruki. Omwana w'omuntu naasobora kwiha nkaba ebigambo ebisobora okumarayo okusiima kwe habw'ekikorwa ekiingaine aho!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ninihira nti okamara okuhurra byona ebyanfireho okuruga buli, obu oraaba otarabihuliire ntumire ogu abikurabiremu. Abwoli Marunga ningonza kwongera kukugumiza nti ebigambo biri ebi nakubaliize ha kiro eky'omugisa, ntabibaze habw'ebikiratima", "completion": "n'okwenulisiriza rundi kuserra okugirirwa embabazi kwonka, baitu nkabiihira kimu ha rugondo omunda. Ninkwoleka, iroho ly'engonzi erya ha mutuma gwange omunda. Iwe niiwe wenka mubazi ogusobora okuntambira, niiwe twizi otusobora okumpaagura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekindukukusaba Marunga, nimanya nti tikirukurahuka ndi musuma ndi munyankomo, ndi omu nsengo;", "completion": "baitu Abwoli nikisoboka omuntu okuhinduka n'okutandika buhyaka, n'okukira muno kakuba agira obugumizo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ensi yoona erikwimukirra kakuba ehuurra nka kinu eki ndukukusaba, kayakaimukirirra busaleeru kaaswa nka nyowe, baitu ninkuraganiza nti tolyeyijukya; noobu ndiba munaku nobu", "completion": "ndiba nkooku mbaire. Ogu ayatumire iraka lyabaza na nyowe omu karungu ati, \"Garuka omuka\" nimwesiga nti alifoora eka egi iguru erinyakuli omu", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kabajwsa ebbaruha akagisoma ataireho akaseko ha maiso ge, na Marunga amutaireho abiri n'ebimwemwe.", "completion": "Obu yagimazire yainunuka yamurora n'akaseko nk'okuhwihara yamugira ati: \"Rwomusengo murungi, baitu ebbaruha ye tindukugyetegereza!!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga amugarukamu ati: \"Kyamananu torukusobora kugyetegereza rundi buli omanyire ebigyehinguliriize, kambikuteereyo obu olibigamba olisanga na nyowe bamunkurasize.\" Amusubiriirra byona ebya Pita Kalyaki. Oliva ayekwata ha munwa ahuniriire. Nubwo yamukaguza ati:", "completion": "\"Iwe noomugonza?\" Marunga amugarukamu ati: \"Adyeri omuntu ou wakabona kumara esaaha emu yonka, hanyuma wagaruka okuhurra ali 'Omu nsengo' oragira ota oti niimugonza? Baitu kyonka nikisoboka okumugonza ninteekereza naasobora okuhinduka.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu nkomo ya Katojo nambere Pita Kalyaki yakwatiirwe akagira engeso nungi, nahabweki baagenda nibamukuza naatunga enkizo nk'engeso y'enkomo oku eri biro binu. Kandi habw'okugonza kugira", "completion": "akahanda k'okurabyamu ebbaruha ze, akacwa amagezi yanywana abantu abasobora kuzimurabizaamu bwango kwihikya hali mugenzi we Nyakaisiki, ayaijaga kabiri buli mwezi okutabaarra ebbaruha ezi kwitwara omu itendekero.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga na Nyakaisiki baatandika okumanyangana kurungi n'okubazaho \"Rwomunsengo.\" Marunga yatandika buli mwezi okunihira okurora Nyakaisiki aizire n'ebbaruha erukuruga \"Omunsengo\" yatandika okurora Nyakaisiki nkooku yakubaire ali muramukati we. Nyakaisiki akaba naagonza muno mugenzi we na uwe ateekaane ayombeke", "completion": "eka. Baitu omunda ye akaba naagira ati \"Kyakurugaha omwana omurungi nkoonu, ow'omu bantu ayegesiibwe ati, kandi w'engeso enungi okusobora okwikiriza Pita rundi buli Ruhanga akozire ekyamahano. Baitu obu yabonaga ebbaruha ezi Marunga ataimubingisize, noobu araaba ataraigarukamuga, aguma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro kimu omu biro by'okuhumura kwe omuka Marunga akatebezaaho nyina byona ebyamufiireho na Kalyaki. Ibara eri omuntu weena akaba alihuliireho. Nyina", "completion": "obu yamazire okuhuliriza ebi byona yamukaguza ati: \"Ego mwana wange orugambo rukaija rwatuhikaho hanu, kandi rutaaha rujaakaire ensi yoona ngu niiwe waserekere Kalyaki.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyina: \"Mwana wange, obuziba naku tiisanga mwana gwazo! Kampaho iwe oine", "completion": "akalimo kaawe nookora, n'abagole baawe nibakusiima obu balikubinga haakire tokora obwayaya?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga: \"Maama omuntu naasobora okuhinduka naaleka ebibi bye ebi yakozire", "completion": "naakora eby'ebiragiro kandi ebihikirire, n'okukira muno kakuba abona omuntu arukumugondeza kimu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga: \"Eki nukwo kyali ira, baitu biro binu tibiri nk'ebya ira ngu omwana muraamukomera omusaija, n'omwojo muramukomera omwisiki omu ruganda nanka. Hati abaana nubo barukwegombozangana nibaleetera abazaire. Abazaire nibasobora", "completion": "kubaha amagezi omu nsita kakuba omwana agasiima akagakuratira, nukwo; kakuba atagasiima, abazaire nibasemerra kwikiriza ogu ou abaletiire. Obu biribasobera ira iju obuliriba limazire okwijura omu kyoto baliba bataine w'okwekwasa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga: \"Amooti leeru iwe obu warra hati ntakakugambiire nti mwikiriize obu ndiija nka kugira nti nimugonza answere olisura ki! Kandi byona ensoni zaaki? Itwe niitwe tuliba twibire nandi tukwasirwe omu nkomo? Nyowe haakire", "completion": "ngenda n'omusuma ou ndukugonza okukira kuswerwa ahikirire ou ntarukugonza. Kalyaki obu araaba yaibire motoka ngira akeegarukamu yagigarurra aba Poliisi bagiha mukama wayo n'ebyayo byona babisangamu; ogu tarukukira abahikiriire kyenda na mwenda abataserra okwegarukamu?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu nkomo ya Katojo ha kiro omu bwire bwa nyenkya hakaba hahingwireho omwaka gumu n'emyezi mwenda kuruga Kalyaki ha yataahire omu nkomo. Omujaasi w'enkomo akamweta omu ofiisi ye, eyekaba eri omukisiika kya haiguru eky'ekyombeko ky'enkomo, yamugira ati: \"Kalyaki, kurugirra omu ripoota ezi nyikaire nintunga kuruga hali abo abaikaire nibakurolerra, kandi obu oraayeyongera okukora nkooku oikaire", "completion": "nookora omu biro by'enyuma, noija okusumururwa omu mwanya gw'emyezi esatu omu maiso; nukwo kugamba noija kumara hanu emyaka ebiri omu kiikaro ky'esatu. Nitugonza okulengaho okukuserurra eki osobora okukora obu oliruga hanu. Obusumi obu omazire hanu okozire omu bitongole ki?\" Kalyaki: \"Nkabandiza omu ibaiziro, hanyuma bantwara omukurolerra ebitabu, obunarugire oku nagenda omu misiri kubinga turakita erukulima.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omujaasi: \"Omuli ebi byona wakugondeze kukora ki kakuba kisoboka?\" \"Nyetekanize okukora", "completion": "omulimo gwona ogu olisobora okuntungira kyonka naakugondeze muno ogwokubinga motoka rundi turakita.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki: \"Turalengaho nkooku turukusobora okukuserurra omulimo, baitu ky'obulemeezi okutunga emirimo biro binu n'okukira muno", "completion": "habw'abantu abarugire omu nkomo nkahanu baitu ninsobora okukwesiga.\" Kalyaki yateera etamaamu y'okusiima n'okuraga yaturuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu hakaba hakyasigaireyo omwezi gumu Kalyaki okulekerwa, n'omulimo gutakazokere hakaija ebbaruha neeruga owa Misita Burawuni, Omujungu Kalyaki ou yakorraga ira Nairobi; akaba naagonza kugaruka omu Isita Afirika, kandi akaba naagonza muno, okugaruka okukozesa Kalyaki okumubingira motoka. Akaba naaserra", "completion": "okumanya, haalirugira omu nkomo. Omujaasi obu yatungire ebbaruha enu akasemererwa muno habwokuba okutalibana okw'okuserurra Kalyaki eki okukora, kukaba nukusa okuhoireho. Yahandiika bwango naagarukamu ebbaruha ya Misita Burawani, kandi naamumanyisa nkooku basangire Kalyaki ali musigazi murungi, akasumi akabamazire na uwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma akeeta Kalyaki yamutebeza byona; Kalyaki akasisana nka anyakuli omu kirooto. Omugisa nkoogu gukaba gumuhinguraine okugwikiririzaaho ati nigusobora okumwizira, baitu akasemererwa muno okukira oku akaba naasobora okwoleka ha", "completion": "ruguru. Emyaka ebiri obu yaroomere, kyali kiro Kyakataano omu bwire bwa nyenkya, Pita Kalyaki baamugarurra obugabe bwe, baamwihirayo n'engoye ze, yajwara kurungi. Baamuraga yaruga omu nkomo ali omusaija w'obugabe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki akaba ategekere na Nyakaisiki okutarangaaniza okusumururwa kwe, nahabweki obu yarugire omu nkomo bantu bake muno, katugambe tuti ab'omunju", "completion": "bonka nubo baamanyire; okwihaho Marunga ogu noobu ndaaba ntagambire akaba naasemerra okumanya, kandi Nyakaisiki akamutebeza byona obu yatwaireyo ebbaruha ye", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abakwatwa abarukukira obwingi obu baba nibaruga omu nkomo biro binu emirundi nyingi obasanga nibazooka kurungi akukira oku bakaba bali batakagiiremu. Enkomo nkooku twazigwetiirwe Abangereza tiiroho habw'okubonabonesa omuntu, kyonka habw'okuha omuntu omwanya kwegarukamu, akasobora okugaruka hanyuma okwikarana n'abantu bagenzi be atarukucwa ebiragiro. Abanyankomo bakozesibwa n'amaani baitu", "completion": "emirimo teba y'okubaita. Ebintu byabu byona babikorra ha busumi obulengerwe. Obusumi bw'okulya, obw'okwetwa amabara, obw'okuzaana, obw'okuhuumura, byona bimanyirwa kimu buli kiro. Omuntu obu aba ali mutamiizi, rundi arukuraara muro, hati atunga omwanya kuteekaana n'okuhuumura. N'ekirugamu nukwo abantu abamu kugomoka n'okuzooka kurungi kunu babaire bali omu nsengo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Pita Kalyaki ha yarugiire omu nkomo hanyuma y'emyaka ebiri ei yamaziremu, habwokuba bakaba bamucweriireho gumu ha bw'okukora kurungi, akaba", "completion": "naazoka kurungi, anywisiriize weena, omusigazi enyamibwa nkooku yakahangirwe ali, kandi obu yataireho obwecumi bwe obu obw'okutaragalirwa, ayamuroraga tiyalemaga okumuligira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hakaba hahingwireho emyaka ebiri n'ebiro bike kuruga ha kiro kiri Marunga eki yaroliireho Kalyaki ali nk'omusuhuuki nairuka abalinzi b'obusinge bw'ensi,", "completion": "yamwikiriza yayesereka omu nju ye, hayarugiriire nayetwara omu bulemi atakwasirwe. Okumara obusumi obu bwona Marunga akaba ayeyongiire okumanya Kalyaki n'obwomeezi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: bwe obwa kara, kuruga hali abantu batali bamu, nkooku abakazi bagira amasano g'okumanya ebintu ebirukufa ha bantu. Kandi", "completion": "n'emirundi ei yaikaire n'owanyina Nyakasiki n'ebbaruha za Kalyaki yamuhandiikiraga, bikaba bimuhaire ekisisani ekiijwire eky'omusigazi onu ayaizire naamugonza kandi naamuramya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha rubaju rwa Kalyaki okwihaho buli obu yamuroliire omu Posita Ofiisi n'obuyamuroliire omu itendekero, busaho bundi; kyonka buli omu yaroraga mutaahi we muno ha yakasiimiraga hoona omu mwoyo. Ekiikaro kinu \"mwoyo' baingi bakizoora", "completion": "kiri ky'omuhendo kandi ky'ensita okurorramu enganjani n'enganzi zaabu bali omu nsi munu n'abaarugiremu, batarukuhindwa omuntu wena rundi ekintu kyona hansi na ha iguru na nyabuyonga. Ha murundi gunu nubwo bakaba nibaija okurorangana nk'abenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro eki ekya Sande eki bakaba nibaija okurorrahongana, buli omu kikaba nikimwisa ekihika; n'okukira muno Kalyaki owaakaba ategekere kutwara Amarunga ge omu busozi bw'omu Bulembo obu nyakuli haihi n'enkomo ya Katojo, obu akaba aisire nabwo omukago habwoburungi bwabwo n'ebiijongo byako, n'embeho enungi n'okuha omuntu omugisa", "completion": "ogw'okulengera. Nahabweki ekiro akakitandika naahuhirra akaara enjura ereke kugwa. Nayo bambi etabe mbi tiyagwa. Nahabweki bakeesanga baine orwebagyo orurungi orwa kasana, n'akayaga akarukuzinisa emburara, n'iguru litiire empuuga, ebiijongo biteekere, obunyonyi nibutiitira, ente niirya n'obusinge omu bihanga by'omu busozi. Omwezi nkooku gukaba guli gwa Agusito, amasinde", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: maingi bakaba bagategere iguru, n'embuuku zaago niiboya okuboya nkooku omuntu weena ayakuliire omu kyaro", "completion": "atarukusobora kwebwa, kandi okusobora okwijukya abamu ebyokulya ebimu ebi basobora okwokya omu mbuuku ezi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyakaisiki akaba ategekere okupangisa motoka niyo aiziremu na Marunga, emuhikye omu Bulembo basange Kalyaki ahikireyo abalindiriire. Nukwo kyabaire. Ha saaha nka ikumi n'ekicweka aho takisi ekaba neehona mpora neeraba omu maduuka, enyuma ikaliirwemu abakazi babiri, yagenda yahika omu Bulembo hasigaire edakiika kuhika esaaha ikumi", "completion": "n'emu. Nyakaisiki yaragira owa takisi yayemerra, yamusasura yamuragira okugarukayo. Omubingi wa takisi yahunirra okurora abaisiki banu nibaruga omu motoka omu mwarangasa kwonka hataroho eka ngu ngigyo baagya okugitaaha. Yakubura motoka ye yagiroza ogugiresere, n'abaisiki baarubataho kake nibagenda omu maiso baakubukira obumoso nk'abarukugya Saaka ha biijongo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakaba baagendaho akaanya kake, omusigazi owaakaba atoonyere kurungi abohere taayi, atiire isoke weena oti rundi naagenda kutaaha obugenyi rundi okusoma ha kiro kya Nweri, yaimuka mpora mpora yayemerra yarubata nayesindika okwija okwitirana abaisiki babiri. Marunga burungi butoonya", "completion": "leru hati bukaba nubusa oburaaragara. Akaba ajwaire ekiteteeyi ky'omusono, yayeta omuniga omu bikya, esaaha ye ha mukono etabuzireho, ensahu ezabambire ez'a bakazi bomulembe bakwata akaba ainayo, yayecayura na pauda weena yamulikaana nk'endolerwamu. Baija baitiraitiranira hansi y'akasozi k'Obulembo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baramukyangana n'okusemererwa okw'omunda Kalyaki atanyina oburabukya nk'obwa buli obu yamusangire omu Itendekero; rundi Manyeki akafurwa", "completion": "okubaho kwowanyina baitu abagira bombi ati: \"Mwije tutembe ha kasozi hali nuho tusobora kurorra hoona kurungi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakatandikira, ha kuligira oburungi bw'okuzooka kw'ebiikaro n'ebyombeko ebi baaleebaga, Bbooma,", "completion": "enkomo, Orukooto, Nyakasura, Rwenzori n'ebiijongo, n'ente ezikaba nizirya nebindi ebi baaroraga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bakaba baamaraho omwanya nk'ogw'ekicweka ky'esaaha, Nyakaisiki agira Marunga ati: \"Abwoli kansirimuke ifo", "completion": "hali ngaruke.\" Nandi Marunga ati: \"Mhu, leka kutusiga itwenka, ifo noogenda kurorayo oho?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyakaisiki: \"Enju eri ogiboine enyakuziitirwe orugo, n'ebitooke by'omukokoro bigiri ha", "completion": "rubaju, haliyo nyinarumi itwe, kanyiruke murole, naahikire hanu nukwo ngaruke.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyakaisiki obu yahweriireyo, Kalyaki omunda ye agira ati: \"Nkaija kulya taraara.\"", "completion": "Atandika at \"Abwoli otyo kwija kundora. Webale no'kukunira Nyakaisiki byona akabingambira.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kalyaki: \"Nkaba ntarukukunihira kungarukamu Abwoli, zaakubaireho n'obulemeezi kumpikaho. Abwoli tindyebwa amakune aga wankoliire. Hati ibanja ly'abandi ndimazire kyonka ensi teganyira. Ningonza okutandika orubazo rwange hanarugarukiize buli emyaka ebiri. ehingwireho. Nkasiga nakusaba n'omutima gwange gwona nti ompe okugonza kwawe kuntambire. Hati ninyongeera okusaba ebintu bindi bibiri. Ninkusaba okunganyira ebyenyuma, ninkusaba n'okubyebura", "completion": "kandi agaruke ompe engonzi zaawe. Nyowe ha rubaju rwange ninkuheera kimu okugonza kwange kwona. Baitu nimanya nti okwange okugonza tikwina bulemeezi. Okwawe nukukwetaagisa obumanzi, okwefuma, okwesiga n'okuganyira; baitu ninkugambira kinu Abwoli nti obu orayefuma okampa okugonza kwawe tolyeijukya, kandi oliba okuhaire omuntu arukukubara nk'eruuru, habwokuba taakusobiire okukutunga omu mulingo ogundi gwona.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga akaba amazire omwanya mukooto naatekereza ha musigazi onu, akamanya ati okumugonza kwefuma; okumugonza nukusobora kumanyisa ngu abe boona nibasobora kumwecwaho naasigara na Kalyaki omusuma, omukwatwa, ataine mulimo, ataine nju, arukusoborakugarukanaiba. Hati", "completion": "akasumi k'okucwamu n'okumalirra kakaba kahikire. Amwikirize nandi amwangirre? Hati emyaka nginu ebiri ehoireho Kalyaki yakaba kumusaba engonzi ze, nkooku arukukyeta, naasemerra amalirre hati obu araba ali w'okumuikiriza rundi kutamuikiriza. Yateekereza bwango ati:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuntu naasobora kuhinduka. Akeetwara wenka omu nkomo, akagira engeso nungi omu nkomo, basobora n'okumucweraho omwaka gumu gwona ha myaka esatu. Itwe tuli basiisi kakuba ebibi byaitu byona biija omu musana bikeeyoleka nk'ebya Kalyaki. Ruhanga naasobora okuraba omuli nyowe", "completion": "kukoonyera omusigazi onu. Ninsemerra muhe okugonza kwange, kandi okugonza kwange obu kuraaba nukusobora okukoyera omusaija onu omu kumufora omuntu omurungi nkooku uwe arukkwikiriza, kuliba kugandukire. Ninsemerra nkumuhe rundi na uwe okwe nukusobora okunkoonyera omu buceke obwange obu atamanyire hati.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Izooba likaba niritobera enyuma ya Rwenzori, ensi yoona ekaba eteekere n'obusinge Kalyaki na Marunga bakaba baikailire bombi bonka ha mupiira gw'enjura,", "completion": "beehinguliirizibwe oburungi bw'ebihangi ebindi ebya Ruhanga, omu busozi obu obwehingulirize ebiijongo omu Bulembo, nuho Marunga yacwekiire, yahayo okugonza kwe hali Pita", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'ebiro bike Kalyaki akamanyisa Marunga nkooku mukama we owa ira yagarukire okuruga Bulaya", "completion": "kandi naamwetaaga okwongera okumukorra. Kinu kikaleetera Marunga okusemererwa n'okuhuumura, habwokuba kikamanyisa ngu nibasobora kweyombekera akaju.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Marunga obu yagenzire omuka akatebeza nyina oku aikirize okuswerwa Kalyaki, kyonka yamuhabura ati \"Otagira oti nyizire okubasaba nti munyikirize, nyizire okubagambira eki nkozire, nimbasaba mukiikirize, habwokuba noobu mutanyikirize, nabwo naija", "completion": "okunswera. Ogambire baisenkati nyowe n'abanyinento nyowe na boona abatwine nabo obuzaale oti, ebibi byona ebya Kalyaki n'eby'oruganda rwe byona nkabimanya ntakamwikirize kunswera. Owalisiima kwija ha bugenyi bwange aliija, owatalisiima aikale.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'omwaka gumu Kalyaki akaba asoboire okweyombekera enju nungi ey'ibbate Kanyambeho.", "completion": "Omu mwaka gw'akabiri yagabura mukazi we Marunga, omu rungi nk'ihuunde, emanzi nk'engonzi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu nagenzire okubarora hanyuma y'emyaka esatu, bakaba nibasemererwa n'obwana bwabu bubiri. Marunga akaba naayegesa Kigarama; Kalyaki akaba aguzire motoka", "completion": "naakora omulimo gwa takisi; kandi n'abaabu Marunga boona bakaba nibaija nibataaha eka ye nkaki, nibahimba abaana nibanywegera, nibateera nibarabamu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkasiga engonzi niihagura Kalyaki, nimucwa omukonomura, nimuha eka, naateekana nk'abeenda, nyowe nimboha obulenga bwange, ninkoma omuhanda gwange nindugayo, nintaaha omu kasuli kange Mbaale haihi na", "completion": "Kayanja, niingamba Nyinabwenge hakaifro nti: \"Muzaana wange tekaho enyungu oncumbire akaro kange ndye mbyame, kandi ndafeerwa habiri! Tukafeerwa engoma nitujuna omukazi kandi turagaruka tuferwe n'obwagibulize!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Runyoro - Rotooro: At the fireside in the evening by", "completion": "S. T. MANYINDO illustrated by A.W.R. MCCRAE AND ALAN JARMAN", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: This book has been recommended for use in Primary Schools and", "completion": "has been read and recommended by the Runyoro-Rutooro Language and Literature Committee.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orupapura I. Nkooku Amagezi Gaahikireho Buli Muntu Weena ..... 1 II. Habwaki Enzikeeri Obu Bagikwata Eteera Ekifuba Kyayo n'Amapapa ..... 3 III. Omwisiki \"Kyakyo\" Ayagonzibwaga Muno ..... 5 IV. Habwaki Ebikere Bitakira Kubingwa Aboojo ..... 8 V. Nkooku Entale n'Empisi Byaizire Kuganjana ..... 11 VI. Habwaki Abaisiki Bataliire Enkoko ..... 13 VII. Habwaki Engo Buli Kasumi Ikwatira ha Rubaju rw'Emoso Rwonka ..... 18 VIII. Habwaki Enkoko", "completion": "Ekooka ..... 21 IX. Omuhiigi n'Akanyamankogoto ..... 23 X. Habwaki Ensere Ziikara Omu Maizi ..... 26 XI. Rwakaikara Omusohi w'Encu Kandi Omufu w'Amaiso ..... 28 XII. Ekyoma Ekyasaaga Oburo Kyonka ..... 31 XIII. Juma n'Abakazi Abadoma ..... 33 XIV. Omunyoro Tindukwetegereza ..... 39 XV. Ekisura Ekyaibirwe ..... 42 XVI. Omukaikuru n'Ente Ye (Oruganikyo rw' Omukaikuru n'Ente Ye) ..... 45 XVII. Obucwangya Bwingi Bukafeereza Katabaazi Enjonjo ..... 48", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira omunsi ya Tooro hakaba harumu omusaija ayayetwaga Byensi. Omuntu onu nuwe wenka akaba aina amagezi ga buli mulingo abantu abandi baali batalaina magezi. Ekiro kimu abantu", "completion": "bakamwizira okubaha amagezi, baitu uwe atagonze kubagambira ekintu kyona; na habweki bo nukwo kucwamu kumurwanisa. Kinu kikabiihiza muno Byensi, nukwo na uwe kucwamu okutwara akasisi akaakaba ayahwiremu amagezi akakasereka hara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mutabani we obu yarozire ise naagenda wenka omu kisaka kusereka akasisi, yatiina. Yateekereza ati rundi ise naagonza kweita. Byensi obu yagenzire hara muno omu kisaka akarora omuti mukooto muno yagutemba nukwo", "completion": "ayahule akasisi ke akaali karumu amagezi omu mataagi g'omuti - eruguru. Baitu habw'okulemeera kw'akasisi, obu yalengereho muno kutemba omuti kuhika ha iguru, yalemwa. Akalemerwa ha itaagi ly'okubanza. Hanyuma yatandika okuteekereza kiki ekyaraakora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahonaaho omutabani ayali amuhondiire akamwamirra ati, \"Taata akasisi okahagatire nukwo otembe kurungi.\" Omu kasumi ako Byensi yahunirra", "completion": "kurora omwana we naamuhanurra. Yakwatwa ekiniga akasisi yakateera hansi, kaayatika; amagezi gaararanga. Kuruga obu buli muntu weena gaamuhikaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira muno, haabahoga okusandaara kw'amaizi. Enyanja zaaboogaga muno, amaizi", "completion": "gamira abantu bahwerekerra. Abaasigarahoga baalengahoga kugenda kwikara mu bicweka ebiri hara n'enyanja.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro kimu, omusaija omu obu akaba naagenda, akarora ekinyonyi kimu ekyetwa \"Enzikeeri.\" Ekinyonyi kinu kiikara mu nyanja. Omusaija yakigamba ati, \"Abantu baingi bahwerekeriire baisirwe amaizi habw'okubooga kw'enyanja.\" Enzikeeri yamugarukamu eti, \"Gambira abantu babyale emikindo mu nkarra", "completion": "ha myegeego y'enyanja okugyeehinguliriza. Emikindo obu erikura eritanga amaizi kucwa gakasandaarahoonahoona omunsi.\" Omusaija yatwara amagezi ganu yagamanyisa abantu boona. Na bo nukwo baakora, baabyara emikindo okwehinguliriza enyanja zoona. Obu enyanja zaaboogaga amaizi tigaasoboraga kucwa gakagenda okwita abantu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: amagezi enzikeeri yabahaire. Tibaagikorra amakune. Buli kasumi yaijaga ha bwerre erugire", "completion": "omunyanja habw'okwalika amahuli gaayo, hanyuma ekiro ekimu abantu baagikwata, baagiita, baagirya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nahabweki nikyo ororra omuntu obu akwata enzikeeri, yo ebanza eteerateera ha kifuba kyayo n'amapapa,", "completion": "obu eba neekungana eti, \"Nyowe habw'okubaha amagezi mukeejuna kwitwa okusandaara kw'amaizi nikyo inywe mumpiigira?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ira hakaba haroho omusaija azaire muhara we murungi muno. Abasaija baingi abaamuroraga, baamwegomba kumuswera. Omwisiki habw'okusemera muno bakamurukirra ibara \"Kyakyo\". Ekiro kimu,", "completion": "abasaija basatu bakaija owaabu omwisiki okweranga. Ise Kyakyo yabagambira ati, \"Tindukugonza kusweza omwana wange Kyakyo habwokuba nankoonyera muno kandi nuwe nyina wenka.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu abasaija abo basatu, abaswezi, bakeesengereza muno ise Kyakyo okubaha muhara we bamuswere, habwokuba akaba abacwire muno omutima. Nubwo Ise Kyakyo yaikiriize, baitu yabagambira ati, \"Inywe inywenka niinywe mukomeho omu ou araaswera Kyakyo, habwokuba abasaija basatu inywena timurukosobora", "completion": "kuswera omukazi omu.\" Abasaija bakalemesibwa kukomamu omu omuli bo, habwokuba boona baagonzaaga muno Kyakyo. Abaswezi bakamanyisa ise Kyakyo bati, \"Itwe itwenka kiremiire kukomaho omuntu omu ou araaswera Kyakyo.\" Nubwo ise Kyakyo yabamanyisize ati, \"Hati mugarukeyo, ndibeeta kiro kindi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baamazire kugenda ise Kyakyo yagambira omuhara ati, \"Byama omu kitabu kyawe oyesweke, osisane nk'omuntu afiire. Nyowe kantumire bwangu abasajja", "completion": "bali abaizirege nibagonza kukuswera mbamanyise nti 'muhara wange afiire mwije tumuziike'.\" Bambi Kyakyo nukwo yakozire nka ise oku yamuragiire, yayeswekerra weena.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma, ise yatuma bwangu kweta abasajja abaagonzaaga kuswera muhara we kwija. Omukwenda akabanza kuhika omb'omusaija w'okubanza ayayetwaga Byangireeka. Yamugambira byona ebi akaba atumirwe ise Kyakyo. Byangireeka obu yahuliire ebigambo ebi yatumirweho, yaseka kwonka, yagamba ati; \"Nyowe hati habwaki nfeerwa amaani gange", "completion": "kugenda kuziika. Omwisiki namugonzaaga ali mwomeezi nukwo mmuswere. Kandi hati ningasirwa ki?\" Omukwenda obu yarugire owa Byangireeka yagenda omb'owa kabiri ayayetegwa Tinganya. Obu yamumanyisize byona ebya ise Kyakyo yamuragiire, na uwe ataganye kufa kwa Kyakyo, akasisana nk'ibara lye. Yabinga omukwenda amurugire omuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: magezi. Yamusoborra eby'okufa kwa Kyakyo ou yagonzaaga muno! Kalimagezi akasaalirwa muno, yagamba ati, \"Kyakyo nuwe wenka nagonzaaga omu bwomeezi bwanige. Hati afiire nk'abantu boona oku bafa, nahabweki kinsemeriire kugenda kumuraga mbe ha kuziika kandi nsaalirwe hamu na ise.\" Ahonaaho Kalimagezi hamu n'omukwenda ayamutabalijre baagenda bwangu owa ise Kyakyo.", "completion": "Obu baahikire omu nju, omusaija mukuru yayeta Kyakyo yamugambira ati, \"Kyakyo, onu nuwe omusaija waawe ow'amazima. Dora akakugonza obu okaba oli mwomeezi kandi tahingisize engonzi n'embabazi noobu mmwesire nimubikira nti ofiire!\" Aho nubwo omusaija mukuru agaba muhara we Kyakyo hali Kalimagezi. Akabakorra obugenyi bukooto; abantu boona basemererwa muno.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyali kiro kimu, omwisiki akarora Wakikere naasotoka omu ruguudo. Akaba ajwahire muno habw'okuteerwa omusana", "completion": "mwingi. Omwisiki akaba ali w'embabazi muno, nahabweki yakwata Wakikere yamunaga omu maizi, hanyuma yagenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro ekyayongiireho, omwisiki obu akaba ali omu kicumbiro naahaata, akahurra ekintu nikitengeesa orwigi. Obu yakingwireho, yasanga ni Wakikere oli ou yakoonyiire yanaga omu kisaaru. Wakikere yamugambira ati, \"Caali nyizire kukusiima habw'embabazi wankoliire", "completion": "ijo, kandi na nyowe ndaakukoonyeraga buli kasumi koona obu oraabaga oli omu bulemeezi.\" Wakikere obu yamazire ebi yamuraga, yagarukayo owaabu. Kyonka buli kiro yaijaga kumubungira kandi yamuganikizaaga enganikyo nungi ezirukukwata ha bisoro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akasumi kamu, omwisiki akatunga omwoyo mubi yaikara abiihiirwe; atasobole kubaza", "completion": "n'omuntu weena. Nubwo Wakikere yaizire yamukaguza ati, \"Kiki ekikubiihize?\" Omwisiki yaga-", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: rukamu ati, \"Nganjani yange, nyina obujune habwokuba abazaire bange nibateekaniza ebigambo by'okuswerwa", "completion": "kwange! Haroho abasaija bana abarukugonza kunswera, baitu nyowe nkyalemesiibwe okukomaho owange ou aranswerra.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wakikere yamuha amagezi kukomaho omusaija ou akaba aina embabazi kukiraho abandi boona. Omwisiki yakaguza Wakikere ati, \"Nyowe nsobora nta kumanya omusaija ow'embabazi n'owataina mbabazi?\" Nubwo Wakikere yamugambira ati, \"Ogu araayoleka embabazi hali nyowe nuwe aliba n'embabazi hali iwe.\" Nubwo Wakikere yagenzire yayesereka haihi n'orwigi. Akasumi obu kaahikire, abasaija bali abana baija owaabu omwisiki okweranga. Omusaija ow'okubanza obu akaba naahika ha rwigi,", "completion": "Wakikere yaguruka yamwesimba omu maiso, omu muhanda. Baitu omusaija yabiihirwa, yamubingisa akaigo ke. Wakikere yayongera okukora ati n'omusaija owa kabiri, baitu na uwe akamubinga. Obu yayongiire akusotokera omu muhanda nambere omusaija owa kasatu yarabaga yaija kumwita; baitu Wakikere yamusiga. Nubwo omusaija owa kana yaizire nairuka; baitu Wakikere noobu yalengereho okusotokera omu maiso ge, uwe atabiihirwe kandi atamubinge, akamara gaguruka yataaha omu nju.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija onu ow'amakune, akabanza kuramukya ab'omu nju boona. Yabamanyisa ati, \"Bagurusi bange n'abakaikuru, aheeru hanu haroho Wakikere, ninsobora okutunga amaizi nkamutamu? Habwokuba naija kwitwa omusana kuba aikara ha bwerre.\" Abantu boona ab'omu nju baasemerererwa", "completion": "muno omusaija ogu habw'embabazi enyingi ziti ezi akaba aina. Habweki omwisiki yakomaho omusaija ogu nuwe kuba iba. Kurugirra kasumi ako, aboojo bakatandika okugirra ebikere embabazi habw'okuteekereza ngu kakuba bagonza kuswera, abaisiki basobora okubanga habw'okutagira embabazi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wantale na Wampisi bakaba bali b'omuganjano. Wampisi yatamuga Wantale ekitiinisa.", "completion": "Kandi yagendaga akwata ebisoro omu kibira abireetera Wantale. Wantale tiyayehiigiraga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro kimu, Wampisi akaburwa ebisoro by'okwitira Wantale. Wantale yarumwa muno enjara, kandi yagonza okulya Wampisi. Baitu Wampisi obu yayetegeriize", "completion": "yairuka bwangu yayesereka. Wantale akamagamaga yamubura, hanyuma yagenda handi okweserurra ebyokulya. Obu yanagiire engundu y'embeba amaiso, ahonaaho yagigwera yagirya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba nakyarubatarubata, yagwaho Wampisi, munywani we owa ira. Yamugambira ati, \"Munywani wange, twongere twikale hamu.\" Baitu Wampisi akamwangirirra kimu. Wantale yayongera muno kwesengereza", "completion": "Wampisi aikirize baikale hamu, yamumanyisa ati, \"Caali munywani wange buli nkaba ntarukugenderra okukukwata kukulya, baitu nkaba ningonza kuzaana na iwe kwonka.\" Wampisi yagarukamu Wantale ati,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira hakaba haroho omusaija aina abaana be, aboojo", "completion": "bataano kandi abaisiki babiri omuhara we Banura, nuwe yakiraga boona oburungi n'amagezi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro kimu, Banura akagonza kulya enyama, nubwo yaisire enkoko ye. Obu yamazire kugibaaga enyama yayó yagyahura, yabanza", "completion": "kugenda kuseenya enku z'okúcumbisa. Obu yagarukire omuka kucumba, akasanga enyama ye etali nambere yasigire yagyahura. Bambi, Banura yatandika", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kurra! Ise, obu yahuliire omuhara narra, yataaha omu nju bwangu kwetegereza ekibaireho. Nubwo ise yamukagwize ati, \"Abwooli norra ki?\" Banura yagarukamu", "completion": "ise ati, \"Nyisirege enkoko yange, enyama nasiga nagyahura omu kisiika kyange, nagenda kuseenya. Baitu obu ngarukire kucumba nasanga enyama yange etarumu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo ise yamugarukiremu ati, \"Nyowe nsangirege enyama ebinyomo bigijenjekere nibigirya, nubwo naginagira embwa. Mbaire ntamanyire nkooku ebaire eri yawe. Kandi n'ekindi, Abakazi tibalya nkoko; iwe ayagikwegeseza nooha?\" Nubwo", "completion": "yagambiire muhara we ati, \"Leka nkuhe ekiteeteeyi kinu. Eby'enkoko byebwe.\" Banura yatwara ekiteeteeyi kya ise yamuhaire, yakijwara. Yatandika kugendagenda omu maka, omu bataahi nukwo barole nkooku ajwaire kurungi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba akyali aho, yarora omusaija omuheesi, ahembere omurro naayota. Yamwirra haihi, yatandika kubaza na uwe. Hanyuma y'akasumi, oturo twamukwata, yagwijagira. Omu kusisiimuka", "completion": "Banura akasanga ekiteeteeyi kye akaba ajwaire atakyaina kyo. Ahonaaho yatandika kurra. Nubwo omusaija omuheesi yamukagwize ati, \"Mwisiki iwe noorra ki?\" Banura yagarukamu ati, \"Ekitee-", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: teeyi kyange kimbuzireho.\" Omusaija omuheesi yamugarukamu ati, \"Haroho ekiteeteeyi ndozirege hanu, nateekereza nti tikiina mugaso, hanyuma nakyokya. Kyonka kankuhemu endyamiti", "completion": "yange enu enungi ogitwale.\" Banura akaikiriza kutwara endyamiti. Hanyuma yasumurra ensahu ye yaihamu orugoye rundi yarujwara; yatandika kweyongera omu maiso kubunga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba yagendaho omwanya muke, yarora omukazi naaseenya, akwasire akahyo katoito muno nuko arukutemesa enku. Nubwo Banura yagambire omukazi ati, \"Mukaikuru wange, kanooseenyesa akahyo enku! Dara endyamiti yange enu niyo oseenyese.\" Omukazi yasemererwa muno yatandika kuhinjura ekiti kikooto muno ekikaba", "completion": "kyomere kerekere. Baitu obu akaba yatemaho endemu emu yonka, yarora ebibbali byayo nibitaraaka omu mwanya! Nubwo omu kasumi ako Banura asaba omukazi ogu endyamiti ye enyakuhikiire. Uwe nubwo amugarukamu ati, \"Tiinyina nambere nsobora kwiha endyamiti endi, kyonka tugende omuka nkuhemu obusera.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Banura akahimba obusera yabutwara. Obu yahikire haihi n'enyanja, yatuura ebintu bye, yagwa", "completion": "omunyanja okuziha. Obu akaba akyali omu maizi, embaata ikaija zaasoma obusera bwe. Obu", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yarugire omu maizi, Banura yasanga embaata obusera bwona ibumazireho! Obu yazikagwize zaamugarukamu ziti, \"Itwe tubaire tutamanyire obusera nkooku buli bwawe; habwokuba titukusangireho. Ebyaitu tulya titubirima: Kyonka katukuhemu ihuli limu.\" Banura yasemererwa, yagaruka omu maizi kuziha akwasire ihuli rye. Omu kasumi ako akarora encu nkooto omu maizi. Obu akaba naaserra kugikwata, ihuli lyamutaisuka omu ngaro, lyagwa omu maizi, lyayatika. Kycnka uwe encu yagikwata, yagitwara yagiguza omu katale.", "completion": "Sente ezi yaihire omu ncu yaiguzaamu enkoko endi. Enkoko ye akagirolerra kurungi muno hanyuma yayatira obwana ikumi, kandi bwona bwakura. Enkoko se zoona obu zaakuzire, yaiguza. Hati yagura embaata. Embaata na yo akagirunda kurungi yayalika amahuli kandi haarugamu embaata ezindi. Obu zaakuzire na zo yaiguza, ensimbi ezaazirugiremu yaiguzaamu entaama. Entaama obu yagigulize, sente zaayo yaiguramu embuzi. Embuzi ekazaara zindi ikumi. Banura yaiguza zoona, hanyuma yayegurraamu ente.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ako, Banura yahanurra abaisiki bataahi be ati, \"Kuba naliire enkoko yange eri", "completion": "tinaakutungire binu byona. Nahabweki kirungi itwe abaisiki okutalya enkoko, amata nugo tunywage.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kuruga kara, engo ikaba itamanyire kukwata ebisoro kubirya. Engo obu zaahuliire ngu Wanjangu amanyire muno kukwata, ikamugendera okutungayo amagezi. Wanjangu yazigamba ati, \"Kirungi nyegeseeho engo", "completion": "emu, nukwo na yo eryegesa ezindi.\" Aho, Wanjangu yaragira Wango okwesereka omu kisaka ha muhandarubaju nukwo aleke okurorwa ebisoro ebirukurabaho. Ekindi Wanjangu yagambira Wango ati, \"Osemériire", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kumanya okusoobasooba nukwo ebisoro ebindi bireke kukuhurra bikairuka kakuba oba obihondiire okubikwata.\" Yayongera yamugamba ati, \"Nkooku orukubanza kuhiiga, kirungiokukwataga enyamaiswa nooziruga ha bumoso. Hanyuma obu oraagenda nooyetegereza", "completion": "eby'obuhiigi, nubwo ndikwegesa okwikwatira ha bulye.\" Binu Wanjangu obu yamazire okubyegesa Wango, yamuraaliza bagende hamu okuhiiga. Omuhiigo gwa bo gukaba murungi; obu gwahoire, baayahukana, Wango yagaruka owaabu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiro kimu, Wango akagenda kuhiiga wenka baitu atasobole kukwata. Enjara obu yamurumire muno, yaijuka nkooku Wanjangu akaba azaire abaana baingi; nahabweki yakwata ogurukugya owe. Omu", "completion": "kasumi ako Wanjangu akaba ataliyo, akaba agiire okuserra ebyokulya. Habw'enjara nyingi, Wango akeebwa embabazi za Wanjangu yamukoliire omu busumi obw'enyuma; yakwata abaana ba Wanjangu boona yabalya!!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wanjangu obu yagarukire cmuka, aSerwire abaana be babuzire kandi arozire esagama ha kiikaro nambere Wango yabaitiire,", "completion": "yamanya nkooku abaana be baisirwe Wango. Ekyarugiremu nukwo Wanjangu okurahira ati, \"Tindyongera kwegesa Wango okuhiiga n'amagezi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ira muno, omurro gukaba gutarukuzooka. Izooba wenka nuwe yasoboraga okugutunga. Buli weena ayagwetaagaga yagusabaga kuruga omwa Izooba. Izooba akaba aina", "completion": "omuheereza we Wankoko, baitu yaikaraga naamujwahya kandi naamutalibaniza. Kyonka Wankoko akagumiisiriza okwikara na uwe, habwokuba obu yaakumwirukireho, Izooba yakusoboire kumwokya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro kimu, Izooba akasaba amata kunywa. Omu kasumi nuko kamu yaragira Wankoko okumurungira enyungu. Obu akaba naagimukwasa, yataisuka omu ngaro, yagwa hansi. Kinu kikabiihiza muno Izooba. Nukwo okuragira Wankoko akamugarukamu", "completion": "ati, \"Mugole wange hati enyungu emazire kwatika.\" Izooba yamuragira n'obusobozi kugikoma. Ahonaaho Wankoko yaharruuka, yagwa hansi. Baitu akasanga enyungu eyatikire eri bibbali. Wankoko habw'okugonza kurangira mukama we enyungu nkooku eyatikire, akaku-", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kuruga kasumi ako, Wankoko yagamba ati, \"Ndaikaraga ninkooka okumanyisa Izooba", "completion": "eby'enyungu ye. \"Egi niyo nsonga ekookęsa enkoko eti \"Kooko-ko-lii- ko.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuhiigi akagenda kuhiga omu kibira ekikoota muno; baitu atasobole kwitayo enyamaiswa yoona. Yayeyongera kuhiiga, baitu obu yagenzire omwanya mukooto omu kibira, akahika omu kicweka eki akaba atakahiigiramuga. Obu akaba akyali aho, yahurra iraka", "completion": "n'ekizina ekirumu ebigambo binu, \"Omusaija nuwe ayehambiriza kukora buri kintu; ebintu tibiri nibyo ebimuhambiriza kubikora.\" Omusaija omuhiigi akahuliriza n'omutima gumu ekizina eki. Obu yalengeraho okuserra ekyazinaga akasanga akanyamankogoto nuko akaali nikazina kandi kakwasire n'endere.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma omuhiigi yagarukayo omuka, baitu buli kiro yazindukiraga omu kibira okuhurra ekizina ky'akanyamankogoto. Ekiro kimu omusaija akasaba akanyamankogoto kukatwara omuka ye nukwo kaikalege nikamuzinira. Akanyamankogoto kamwikiriza kyonka kaamugambira kati, \"Ndäaziniraga", "completion": "iwe wenka kandi tihaabehoga omuntu ondi weena araahurraaga ekizina kyange.\" Omusaija yakatwara omuka ye, hanyuma yayeta abantu boona aba ha mugongo yabamanyisa ati, \"Ndeesire omuzini murungi ow'okwikara na uwe omuka yange.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama w'ekicweka eki na uwe obu yahu. liire, akaragira bwangu okweta omuhiigi hamu n'omuzini we abarole. Omuhiigi obu yahikire omu maiso g'Omukama hamu n'akanyamakankogoto abantu boona", "completion": "bakahunirra kuhurra ngu akanyamankogoto nuko kaazinaga, kandi kunu ebiro byona ko tikamanya kuzina. Baitu omuhiigi akagumiza kimu ati, \"Bakama bange, kakuba akanyamankogoto kalemwa kuzina, haakire nyowe baanyite.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahonaaho, omuhiigi yaragira akanyamankogoto katandike kuzina, baitu katasobole, noobukwakubaire okwesamya akanwa kwonka! Habweki omukama akaragira abantu be kwita omuhiigi, ahonaaho bamwita. obu bakaba baamara", "completion": "okumuziika bati, akanyamankogoto kaazina. Abantu boona baahunirra kardi baatandika okugambirangana bonka na bonka bati, \"Mugenzi waitu akatubaliza amanan baitu dora hati, bambi tumazire kumwita.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahonaaha, akanyamankogotc kaabagambira kati, \"Bagenzi bange omuhiigi oli ekifubiro nuwe yakyereetiire.", "completion": "Nyowe nkanga kuzina habwokuba nkaragaana na uwe kuta gambira muntu weena", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akanyamankogoto kaali nikatandika kugarukayo mu irungu, kakasaba abantu boona kuhuliiriza akazina kaako omurundi gw'akabiri kandi n'okwetegereza", "completion": "amakuru g'akazina ako kurungi. Nubwo kaazinire kati, \"Omusaija nuwe ayehambiriza kukora buli kintu; ebintu tibiri nibyo ébimuhambiriza kubikora.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyomya nuwe yarolerraaga ensere,kandi nuwe akaba aina ebyokulya. Kiro kimu ensere zoona ikagenda hali mukama wazo zaamugambira ngu, \"Kigambo ky'ensoni kurora iwe mukama", "completion": "waitu torukusobora okutukoonyera okutuha ebyokulya.\" Ensere zikeeyongera kugambira mukama wazo ziti, \"Kirungi otwikirize tugende omu bicweka bindi eby'obukama bwawe, nambere tusobora kutunga ebyokulya.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyomya akaikiriza ensere zoona kugenda omu byaro hoonahoona kuserra ebyokulya. Ensere zikagenda zaatunga ebyokulya zaalya, kandi ebindi zaabiboha. Obu zaali niigaruka zaarora onurro nigwaka omu maiso nambere zikaba niigenda. Obu zaahikire haihi", "completion": "zaarora amaju gaazo gakwasirwe omurro nigahya. Zaalengaho okuguraaza baitu na zo zaahya obwoya bwa zo bwona bwazihweraho kimu, hanyuma zairuka zaayesereka omu kisaka. Haihi n'ekiikaro eki, hakaba haroho enyanja, nahabweki ensere ikagwa omu", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: maizi g'enyanja nukwo itunge okufukirirwa ha mabiri ya zo nkooku zikaba zimazire kwokebwa muno", "completion": "omurro. Kuruga kasumi ako zitongere kugaruka ha bwerre habwokuba zaateekerezaaga ziti omurro gukyaliyo ogw'okuzookya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaikara, smu biro bye eby'obukuru, akatandika kukora omulimo gw'obusohi. Akaba yakoraho omulimo gunu'rumara obusumi buke, amaiso ge gaafa; baitu habw'okugumiisiriza, ataleke kukora omulimo gwe. Nalabweki akakoseza abasaija bandi babiri okumukzonyera. Abasaija abo baamugonzaaga kandi hamukoonyeraga muno. Bakaba", "completion": "bali beesigwa hali uwe. buli kiro, baamutwaraga omunyanja, bamita omu lyato kandi baamugambiraga okunaga akatimba ke. Baamumanyisaaga omulingo gw'okukanjurra kandi n'akasumi ak okukasika kuruga omu maizi. Obu baagarukaga he bwerre, taamukwatirraaga nukwo aleke kugaruka enyuma kugwa omu maizi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obusumi bwona baamukoonyeraga bati, baitu uwe tiyabasiimaga. Obu baamuhaburaga ha kunaga akatimba ke nukwo akwase encu, uwe yagarukamuga ati, \"Mmanyire aho nuho ndukukanaga.\" Obu", "completion": "basmugambiraga kuruga omu lyato, uwe yabagarukamuga kubi ati, \"Na nyowe mmanyire nkooka tumazire kuhika ha musa gw'enyanja\". Nukwo baikaire na uwe bati kumara akasumi kakooto.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro kimu, bakagonza kumwoleka nkooku akaba naayebiihabiiha omu ebi yabagambiraga. Obu bakaba nibagwerra omu lyato na uwe baamugambira okwijamu. Habw'omugisa, Rwakaikara akakwatirra omu hali bo na uwe yagwa mu lyato. Obu baahikire omu maizi baayeteekaniza okunaga obutimba bwabo; hanyuma baamugambira ná uwe anage ake. Uwe", "completion": "yabagarukamu naabajuma ati, \"Habwaki mwikaraga nimuntalibaniza n'okundagirra buli kintu, nyowe mmanyire ekindukokora.\" Abasaija abaakaba aina bo obu baaboine biri biti, baasorooza encu zaabu baazita omu bwato hanyuma baatandika kugoya obwato kugaruka omuka. Rwakaikara-Kihimbaara na uwe akaba aikaliiremu omu bwato baitu uwe akaba atakwasize encu n'emu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bakaba batakahikire ha musa gw'enyanja kuboha obwato kurugamu, baagambira Rwakaikara bati, \"Weewe ruga omu bwato tumazire kuhika ha bwerre.\" Rwakaikara yabagarukamu ati, \"Dora abadoma banu, obu", "completion": "muteekeriize muti nyowe timmanyire nkooku tumazire kuhika ha musa? Leka ndugemu nukwo mumanye nkooku ndukumanya.\" Ahonaaho Rwakaikara akagurukamu. Ntamanya akaba nayedikya omunyanja. Amaiso agaamurozire nugo ago. Rwakaikara", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira enjara ekagwa omu kicweka kya Bunyaruguru omu nsi y'Ankole. Omu ka emu, nyineeka Katabaazi n'abantu be badoodooka muno baija kwitwa enjara. baitu mwijukuru wa Katabaazi hamu n'abantu be bo baazookaga baina amaani kunu na bo baali bombekere haihi na Katabaazi. Omusaija Katabaazi akaba", "completion": "atamanyire nambere omwijukuru yaihaga ebyokulya; nahabweki yamalirra okumweserekerra nukwo arole nambere ebyokulya abiha. Katabaazi akalemwa kukenga omuhanda ogwatwaraga omwijukuru mu kisaka kuleeta ebyokulya. Nahabweki yatandika kumukaguliriza nukwo amumanyise nambere uwe atunga ebyokulya; baitu omwijukuru kubanza yahakanira kimu ati, \"Tinyina hoona nambere nyiha ebyokulya. Na nyowe enjara yookunyita.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu Katabaazi akeeyongera kumukaguliriza kuhikya obu yamujwahize; nubwo omwijukuru yamugambira ati, \"Obu nkaba ningendagenda omu irungu nkarorayo ekyoma kikooto", "completion": "ekisa oburo kyonka. Buli kiro kisa ebigega bibiri, kandi kibyahura kurungi. Nyowe ngendayo ekiro nimbutabarra.\" Katabaazi obu yahuliire ebigambo ebi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yayesengereza muno omwijukuru na uwe amutwaleyo; baitu omwijukuru akabanza kwangira", "completion": "kimu. Katabaazi yanwikaraho muno kuhikya obu yaikiriize okumutwara kumwoleka ekyoma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baahikireyo, bakasanga oburo oburukwijuza ebigega bibiri bumazire kuteekanizibwa. Katabaazi obu yaboine kinu ekyakaba atakabonaga, yagambira omwijukuru ati, \"Nyowe ekyoma kinu ningonza kukitwara omuka yange, habwokuba tiinyina maani g'okwijaga kunu buli kiro kutabarra oburo.\" Baitu omwijukuru", "completion": "yahunirra habw'okuhurra Katabaazi nabaza ebigambo biri nk'ebi. Nubwo yamukagwize ati, \"Iwe kinu kyoma kyawe, rundi kyange?\" Baitu eki Katabaazi atakigarukemu, uwe akamara gahimba ekyoma yakigagaaza kukireeta omuka ye. Katabaazi n'omwijukuru baakirwanira baitu hab'wamaani, Katabaazi yasingura yakyetweka kukitwara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekyoma kikagenda nikimuteera omutwe baitu uwe atahuliirize. Obu akaba ali haihi n'okutaaha, ekyoma kyamubundikira", "completion": "kimu kyamuteera hansi kyamucwacwana weena. Kyamwita. Aho okufa kwa Katabaazi nuho kwarugiriire habw'okunyaga eby'abandi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira, omusaija Juma Omusiraamu akaswera omukazi ou akaba atali Musiraamu. Ekiro kimu, Juma akagenda omu katale yagurayo ebyokulya ebya buli", "completion": "mulingo, yabireeta omuka yabikwasa mukazi we ati, \"Nyowe nyina orugendo rwange orundukwija kugenda orw'ebiro bitaano. Ebyokulya byona ebi nguzire obyahule kurungi by'obugenyi bw'Aramanzaani.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mukazi we akaahura ebintu byona ebyaguzirwe iba omu kisiika kimu, yabirinda kurungi nkooku iba yamuragiire. Ebiro bibiri obu byahingwireho, omukazi wa Juma obu akaba aikaliire omu nju akahurra omuntu naayeranga ha rwigi. Obu yakingwire orwigi yasangaho omusaija, yamutangirra, yamuramukya. Omusaija yakaguza omukazi nambere iba akaba agiire. Omukazi", "completion": "yasoborra omugenyi ati, \"Juma akabunga, naamarayo ebiro bitaano.\" Omugenyi hanyuma yaraga omukyara ati, \"Ogire musana.\" Nubwo omukyara yamukagwize ati, \"Omunyoro obu aligaruka ndimugambira nta?\" Nubwo omusaija yagarukiremu ati, \"Olimugambira oti munywani waawe Aramanzaani nuwe akaba aizire kukurora baitu tiyakusangaho.\" Omukazi obu yahuliire eby'omugenyi yamugambiire, ahonaaho yamugamba ati, \"Caali", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: niiwe Aramanzaani! Iba nyowe akasiga yakugurra ebintu bingi hanu, leka mbikuhe.\" Omusaija óbu yahuliire", "completion": "ati yasemererwa muno. Omukazi yamuha ebyokulya byona ebi akaba ayahwire., Hanyuma omusaija yagarukayo owaabu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro obu kyahikire, Juma yagaruka, naaruga nambere akaba abungire. Mukazi we obu yamazire okumwihurra ebyokulya, amazire n'okulya, yamungambira ati, \"Munyoro, enganjani yaawe Aramanzaani akaija hanu kukurora, baitu akasalirwa okutakusangaho. Kyonka ebintu bye byona ebi wansigiire nkabimuha, kandi akakusiima muno.\" Juma yarora mukazi we n'amaiso g'okuhunirra; yamukaguza ati, \"Omusaija Aramanzaani ou orukungambira wankaha nyowe ou ntamanyire. ogu?\" Juma obu yagenzire omu", "completion": "kisiika yasanga ebyokulya byona ebi akaba aguzire bitaliyo. Ahonaaho yakwata empirima ye yagonza kwita mukazi we. Omukazi yatandika kurra muno, nahabweki iba yamukwatirwa embabazi yaleka kumwita. Juma yagambira omukazi we ati, \"Mukyara, leka kurra, huumura, hati kambungebunge hoona omunsi nyetegereze obu haraaba haliyo abakazi abandi abadoma nka iwe, Obu ndibasangayo na iwe tindikwita baitu obu ntalibasangayo ndikwita.\" Juma yakwata omuhanda", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yagenda kuserra abakazi abadoma abarukusisana nka mukazi we. Obu yarubasire omwanya mwingi, yahika", "completion": "ha kasozi karungi nambere hakaba hali ekikaali ky'Omukama. Juma yayegoonya haihi n'ekikaali eki, yaraaraho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyenkya, Juma na nyineeka obu bakaba nibalya hamu, Juma akagamba ati, \"Ningenda kurora Omukama wa kunu, nyina obuzaale na uwe.\" Nubwo Juma yakagwize omusaija ogu, munywani we, kumugambira ibara ly'Omugo hamu n'amabara g'abazarraani be boona abaafire ira. Munywani we yamusoborra ibara ly'Omugo n'amabara g'abanyabuzaale b'Omugo ogu boona. Aho nubwo Juma acwa amagezi ag'okubanza kwehandiikisa amabbaruha omu mabara g'abazarraani b'Omugo ogu, hanyuma nukwo", "completion": "aimukyeho. Obu yayetegeriize kurungi enju y'Omugo nambere ekaba eri, akajwara obutengo yatandika kulima orwina nukwo aturukire omu nju hoonyini nambere Omugo akaba aikaliire. Juma akatalibana muno, empiita yamwiha kunu yamuta kunu, kuhikya obu yaturukiire omu kisiika nambere Omugo akaba aikaliire naatuka enkwanzi. Omugo obu yaboine omuntu naakukura hansi, yacwekwa enkinzi, yaburwa n'ekyokukora! Ahonaaho, Juma yaihayo amabbaruha ge gali aga akaba asiigire itak, yaga-", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kwasa Omugo, kandi yamugambira ati, \"Mugole wange, leka kutiina, nyowe ninduga okuzimu, ntumirwe so na nyoko, na bagenzi baawe boona abaafire okukuramukya. Hati soma amabbaruha ago orole", "completion": "ebi bahandiikiremu.\" Omugo obu yahuliire ebigambo bya Juma yasemererwa muno, yateekereza ati abantu be boona abaafire ira bakyaliyo boomeezi. Atamanye nkooku amabbaruha ago gaali gahandiikirwe Juma wenka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omwanya muke obu gwahingwireho, Juma yaraga Omugo kugarukayo okuzimu, baitu Omugo ahonaaho yaleetera Juma ebyokulya. Yamuha n'engoye zoona eza iba, kandi yaroramu", "completion": "engoye ezimu eze, yaiha Juma okuzitwarra nyina. Ebi obu byahoire, Juma akagaruka hansi omu kiina nambere yaleesirwe nubwo Omugo yaswekeriireho itaka, ebirago n'enkeeto.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Juma obu yaturukire aheeru y'ekikaali, yairuka yakwata omuhanda gw'ekisaka kuhikya obu yaigukiire omu muhanda gwonyini ogwamuleesire. Obu akaba akyali omu muhanda naagenda, yarora omukaikuru", "completion": "naalima ha muhandarubaju, yamugamba ati, \"Mukaikuru weebale.Iwe obu kunu halima abakazi? Owaitu nambere narugire halima abasaija bonka.\" Juma akeeyongera yagambira omukaikuru ati, \"Leka nkuhe ekanzu", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yange enu niyo ojwale, na iwe ompe ekiteeteeyi kyawe, kandi ebintu binu obite hansi y'omuti guli, iwe ogutembe.\" Juma akagamba binu habwokuba akaba naayekenga ngu rundi Omukama nambere yarugire kubiihabiiha Omugo akaba naija kumuhondera. Obu bakaba bakyali aho, baarora omuserukale w'Omukama aizire bwangubwangu. Omuserukale yayeemerra yagambira Juma ati, \"Iwe omukazi arukulima lekeraaho kulima. Omboniire amusaija naaraba hanu ayetwekere ekitambsara ky'engoye?\" Nubwo Juma yagarukiremu omuserukale ati, \"Mukama wange, omusaija ou rrukukaguza nguli atembere omuti. Ebintu bye abisigire hansi.\" Aho", "completion": "omuserukale asemererwa muno yayanguha kuhika ha muti, kandi yatandika kugutemba. Juma obu yaboine omuserukale naatemba omuti kukwata omusuma, yairuka bwangu, yakwata ekitambaara kye eky'ebintu yairuka yagenda. Omuserukale obu yasimburukire hansi yarora Juma nairuka akwasire ekitambaara, ahonaahoo omuserukale yatandika kumwirukya, baitu obu akaba naamwirukya yagwa, yasaasa muno. Baitu uwe Juma yairukira kimu naagamba ati, \"Kucweke nteho ekiti.\" Yakika omu ka ye. Juma akaba amazire kutunga eki yaserraaga. Akasanga abakazi abandi abadoma abaasisanaga n'omukazi we. Nahabweki, eki kikakiza mukazi we kumwita.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiro kimu omusaija Byenaku obu akaba naagenda omu rubuga rwa Bunyoro orwetwa Hoima, akatunga obulemeezi omu ruhanda rwe habw'okutamanya orulimi orw'abantu baayo baabazaaga. Uwe akaba amanyire orulimi Oruganda orwabazibwaga ha kyaro ky'owaabu. Obu", "completion": "akaba ali haihi kuhika mu rubuga, akarora igana ly'ente niirya. Yahunirra habw'oburungi bwazo, yakaguza omuliisa wa zo ati, \"Ssebo zino ente zaani?\" Baitu omuliisa w'ente atasobole kwetegereza orulimi orw'omuhinguzi yabalize, nahabweki akamugarukamu ati, \"Tindukwetegereza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kasumi ako Byenaku uwe akateekereza ati rundi ibara lya mukama w'ente ezi nuwe yali Tindukwetegereza. Nahabweki yagamba ati, \"Omwami Tindukwetegereza musajja muggaga nnyo!\" Obu yarugire aho, yagendera kimu yahika omu rubuga. Obu yarozire ekyombeko kikooto muno nabwo yakaguza omusaija omu ati, \"Eno ennyumba yaani?\" Omusaija atamanye eki akaba", "completion": "naakaguza, yamugarukamu ati, \"Tindukwetegereza.\" Omusaija omugenzi yahunirra yagamba ati, \"Onno Tindukwetegereza muggaga nnyo.\" Obu yayongiire kugenda omu maiso, yarora bbaasi enkooto muno, yakaguza omubingi wa yo, baitu habw'okumukaguliza omu rulimi oru atamanyire na uwe yamugarukamu ati, \"Tindukwetegereza\". Omu kasumi ako nabwo Byenaku yagumya ati, \"Bbaasi egi na yo y'omusaija Tindukwetegereza\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija ogu Byenaku obu yamazire kugura ebintu ebi akaba aiziriire akagaruka owaabu. Obu akaba atakataahire, yatangatangana abantu beetwekere omutumbi, abamu bakaba nibarra muno. Byenaku yabakaguza", "completion": "ibara ly'omuntu anyakufiire. Omuntu omu ateetegereze ekigambo kya Byenaku nahabweki yamugarukamu ati, \"Tindukwetegereza.\" Byenaku obu yahuliire ati, ahonaaho yanaga ebintu bye, yatandika kurra muno. Akateekereza", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ati omusaija omuguuda muno ou akaba atungire itungo lya buli mulingo, nuwe akaba afiire. Omu kasumi", "completion": "ako yakwata omu nsahu ye yaihamu siringi kikumi, yaziha abantu abakaba beetwekere omutumbi kuziguramu embugo z'okuguziikamu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma Byenaku akagenda mpora yahika owe. Yagambira mukazi we nkooku ebintu byona omu tauni byali by'omusaija omuguuda muno Tindukwetegereza, baitu omusaija ogu hati afiire. Kandi yayongera kugamba ngu uwe talyongera", "completion": "kugaya ebintu bye ebike ebi aina, ngu habwokuba noobu araatunga bingi nabwo ali w'okufa. Baitu abo abaahuliire ebi yagambire habw'okumanya orulimi Orunyoro n'amakuru g'ekigambo \"tindukwetegereza,\" bakasekeereza muno Byenaku habw'obudoma bwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ira muno hakaba haroho omusaija ayasuuburaga ekisura omu kiikaro kya Kinkizi. Ekiro kimu hakaija omusuma omu mwirima, yatema enju y'omusuubuzi ogu, yaibamu ensaho emu y'ekisura. Omusaija onu omusuubuzi ayayetwaga \"Muguuda\", akagenda bwangu yarangira omunyoro", "completion": "we owa ha kyaro nkooku ensahu ye emu ey'ekisura yali ibirwe. Omunyoro akasorooza abantu be boona yabamanyisa ati, \"Ensahu emu ey'ekisura kya Muguuda bagiibire omu nju ye ekiro. Busaho kugurukyagurukya, ekisura eki kiibirwe omu hali", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: inywe. Hati ningonza ogu ayakiibire ayerange.\" Baitu busaho n'omu ayasoboire kwegamba hali", "completion": "omunyoro. Nubwo abantu baahanwire bati, \"Kirungi tuserre amagezi goona agaraatukoonyera kumanya omuntu ogu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo omunyoro yayemeriire hagati omu bantu be yarangiira ati, \"Omuntu weena araayegamba wenka ati, 'Niinyowe naibire ekisura' araaheebwa ekisembo.\" Baitu nabwo busaho n'omu ayasoboire kwimuka akeegamba wenka nkooku yaibire ekisura. Nahabweki omunyoro akateekereza muno, yaimuka yagambira abantu be ati, \"Hati", "completion": "ncwire obuti bunu kandi bwona bwina obura bwa fuuti emu buli kati? Omu kasumi kanu, ningenda kubagabira obuti bunu, buli omu omuli inywe araatwara akati kamu. Nyenkya inywena mubugarre hanu. Ogu aliba aibire ekisura, akati ke nikaija kuraiha kweyongeraho inci emu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omunyoro akagabira abantu boona obuti obu, hanyuma baagarukayo omu maka gaabo. Omusaija omu ayayetwaga Timbigamba, ou akaba aibire ekisura, obu yataahire omuka,", "completion": "yatandika kutiina n'okutukumira. Yagamba ati, \"Leero nkole ki? Akati kange omunyoro akampaire nikaija kuraara nikakura; nahabweki kancwe amagezi nkakoneho akacweka akaakweyongiireho.\" Omu", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kasumi ako nubwo aomusaija Timbigamba akwata omuhyo gwe akona akati akayahairwe omunyoro. Obwire obu bwakiire Timbigamba n'abantu abandi boona baagenda omu rukurato nkooku omunyoro waabo akaba abaragiire. Obu", "completion": "bamazire kwesoroza boona, omunyoro yatandika kulenga obuti. Obu yahikireho Timbigamba, akasanga akati ke kagufuhaire katarukwingana n'obwabandi, nahabweki omunyoro yarangirra hali abantu boona ati, \"Timbigamba nuwe yaibire ekisura kya Muguuda.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantú boona baatandika kusekeereza Timbigamba bati, Obusuma bwe!\" Kandi omunyoro yaragira omusuma ati, \"Garraayo bwangu ekisura kya Muguuda omwesengereze akuganyire; kandi hati obanze ogambire abantu boona omu rukurato", "completion": "runu oti, 'Mpemukire kuba musuma. Tindyongera kwiba ekintu kindi kyona ekya mutaahi wange'.\" Timbigamba nukwo yakozire. Okuruga obu akafooka musaija murungi kandi w'omugaso omu bantu abayaikaraga na bo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hakaba haroho omukaikuru ou akaba aina ente ye emu. Ekiro kimu yagonza kugiguza nahabweki yagifunya kugitwara omu katale. Obu yahikire ha kyambu, ente etasobole", "completion": "kwambuka. Kinu kikaleetera omukaikuru kutalibana muno habw'okurabya ente ye omuhanda ogwa hara ogw'obwerre bwonka. Omukaikuru yatuntura yateekereza ati abasuubuzi b'ente naija kusanga baguzire ente zindi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukaikuru obu akaba akyali aho naateekereza eby'omuhanda, yarora embwa. Na yo ekaba eremerwe kwambuka kugenda nseeri. Omukaikuru obu yacwiremu kufunya ente ye kugirabya muhanda gundi, n'embwa na yo yamuhondera. Baitu obu bakaba batakahikire hara, omukaikuru yarora enjangu yagimanyisa nkooku ente ye eremerwe kwambuka ekisaaru. Enjangu yamugambira eti, \"Nyowe ndi murwaire tindukusobora", "completion": "kukuhimbisa ente kugyambura, kyonka ogambe embwa erume ente egi nukwo ente iruke n'amaani eyambuke nseeri.\" Baitu omukaikuru obu yagambire embwa kuruma ente, embwa yo yayanga. Omukaikuru obu akaba yayeyongerayo, yarora omwigo ha muhandarubaju, yagonza kugwihayo nukwo guteere embwa, nukwo embwa erume ente, n'ente nukwo eyambuke ekisaaru egende omu katale. Baitu omwigo gwayanga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukaikuru yabiihirirwa kimu habw'okurora akeereriirwe kuhika mu katale mu kasumi koonyini. Baitu ahonaaho akarora enkubebe, yaziragira kuruma omwigo nukwo na gwo guteere", "completion": "embwa, embwa erume ente, nukwo n'ente esaalirwe, eyambuke ekisaaru. Enkubebe zitaikirize kuruma omwigo. Baitu omukaikuru akeeyongera kugenda omu maiso; hunyuma yatangaana enkoko. Yagye-", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: sengereza ikirize esome enkubebe nukwo na zo zirume omwigo, omwigo guteere embwa, nukwo n'embwa erume ente iruke eyambuke ekyambu, agitwale omu katale. Enkoko etahuliirize eby'omukaikuru yagigambire; kyonka omu kasumi ako omukaikuru akanagira enjoka", "completion": "amaiso, yagyesengereza eteme enkoko nukwo enkoko esome enkubebe, enkubebe irume omwigo, nukwo omwigo guteere embwa, embwa erume ente, nukwo n'ente esaalirwe eguruke eyambuke ekisaaru, nukwo omukaikuru agihikye mu katale agiguze bwangu akatale katakaabwire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enjoka yaikiriza kukoonyera omukaikuru. Ahonaaho yakwata enkoko, enkoko na yo yatandika kusoma enkubebe, enkubebe zaaruma omwigo, omwigo gwateera embwa, embwa yaguruka yaruma ente, ente", "completion": "ahonaaho yaguruka yayemiisa nseeri y'ekyambu, n'omukaikuru na uwe yayambuka; kandi yasiima muno enjoka okubanza. Hanyuma yahikya ente ye mu katale yagiguza; byona byahwa kurungi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu biro bya ira hakaba hakuzire omuti mukooto muno haihi n'ekikaali ky'Omugabe. Omuti ogu gwasiikirizaaga abantu b'omu kikaali okutarora kurungi ebintu ebya hara. Na habweki Omugabe akasorooza abantu be", "completion": "yabamanyisa ati, \"Omuntu weena ou araatema omuti gunu akagunaga hansi n'endyamiti y'ekiti etali y'ekyoma, ndaamuha ekisembo ky'enjojo eyemeriire.\" Abantu boona baatiina kwikiriza obu baahuliire Omugabe naagamba kutemesa omuti endyamiti y'ekiti:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusajja omu, ibara lye Katabaazi, akaikiriza kulengaho kutema omuti ogu. Nahabweki Omugabe yaragira abagaragara be kuha Katabaazi endyamiti y'ekiti n'omuntu omu ow'okumurolerra nkooku arukutemesa endyamiti ei", "completion": "baamuhaire. Ahonaaho Katabaazi yatandika kutema omuti, baitu naateekereza muno amagezi agaaraacwa okweihaho omusaija ayamulindaga. Nubwo yamubiihabiihire bwangu ati, \"Awe, Caali dora enimi y'empara yacwanganiza hali, gihondere ogicumite.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija obu yahuliire ati, ahonaaho yasomora icumu lye yakwata enkiro ei Katabaazi yamwolekere yahondera empara. Katabaazi obu yaboine omusaija ahweriireyo, yaihayo endyamiti ye ey'ekyoma ei akaba aserekere, yatandika kutema omuti bwangu-bwangu. Obu yarozire omuti guli haihi kugwa hansi, yalekeraaho kutema, yasereka endyamiti", "completion": "ye ey'ekyoma, yaikarra kuhuumura naalindirra omusaija oli ayamulindaga kugaruka, nukwo anage omuti na uwe naarora. Hanyuma y'okuhondera empara ei ataraboineho, omusaija akagaruka ajwahire muno. Katabaazi akamuganyira habw'okujwaha ati, atagiisire. Ahonaaho Katabaazi yakwata endyamiti y'ekiti omungaro ze yasonga omuti gwagwa hansi guti \"bbu\". Omusaija", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omugabe akasiima muno Katabaazi kandi yamugabira enjojo nkooku akaba amuraganiize. Katabaazi yasemererwa muno yatandika kufunya enjojo ye kugitwara owe. Baitu obu yahikire omu muhanda yateekereza ati, \"Obu ndaatwara enjojo enu omu ka, nkagiita, abantu baingi nibaija kwija kunsaba enyama nibagiimaraho, na habweki kampiige", "completion": "akasoro akatoito nuko ntwale omuka, enjojo nsige nagisereka.\" Katabaazi obu akaba naateekereza ebi, yarora endahi neesoma mu musiri haihi n'omuhanda. Yasemererwa ati, \"Otyo kankwaté endahi enu niyo ntwale omuka\". Ahonaahó Katabaazi yasiga enjojo yonka yairuka kuhambya endahi. Endahi obu yamuboine ekairuka yayongera yaharruka yamusiga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katabaazi obu yagarukire kurora enjojo ye nambere yagisigire, akasanga na yo irukire etaroho. Katabaazi akagiserra yaburra kimu. Nubwo yagarukire omu ka ye abiihiirwe. Mukazi", "completion": "we akaba amazire kuhura nkooku iba yahairwe Omugabe enjojo habw'okutema omuti akagunaga n'endyamiti y'ekiti, nahabweki akaba asiire oburo ateekereho enyungu alindiriire iba kuleeta enjojo", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kugigaba nukwo bacumbire abantu obugenyi. Baitu obu baamusiimire omu irembo Kataabazi ebyara yabita", "completion": "omu nyindo yahungya omutwe ati, \"Mundeke kwonka, enjojo enyirukireho, amagezi gange naacwire gakafa busa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bitabu bingi muno ebibuzibwaho habw'itima ly'abantu ababa batarukugonza orulimi oru biba bihandiikirwemu, rundi abahandiiki baabyo. Baitu omulingo", "completion": "Kibbaate kya Kaseegu ogu kyabuziibwemu okumara hati haihi emyaka makumi ana(40) niguhuniriza. Nigumanywa abo bonka abaasangire nikibasemeza kukibuzaho", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okuturuka kwakyo kunu okwa kabiri ninkusiimira Professor Dr.Oswald Ndoleriire Omutandiki w'okwegesibwa kw'Orunyakitara ( Runyoro-Rutooro, Runyankore - Rukiga)", "completion": "omu University ya Makerere Kampala, hati anyakuli mukuru (Dean) wa Faculty of Arts omu University niyo emu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba naatandikaho okwegesibwa kw'Orunyakitara akakora kyona eki arukusobora okuzoora kopi ya Kibbaate kya Kaseegu nukwo asobole okugyokyamu kopi ez'okwekoonyeza omukusomesa orulimi oru.", "completion": "Baitu kandi nabwo noobu yaihiremu kopi ezi, hakabaho orupapura rumu orwabuziremu, orutaakusobozeseze Kibbaate kya Kaseegu kugaruka kuteerwa obwa kabiri omumulingo ogu kikaba kihandiikirwemu okubanza", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omujuni wa Kibbaate kya Kaseegu anyakumaliriireyo ni Binyina Kiiza Popius Adyeri hati anyakuli Ag. District Education Officer omu Distrikiti ya Kamwenge, kyonka omukasumi ako owaakaba naakoorra omu Distrikiti ya Kabarole", "completion": "nka Assistant Education Officer. Omukuru onu obu yaboine oku nkaba nintalibana kuzoora kopi ya Kibbaate kya Kaseegu nukwo nsobole kugaruka kugiteeza omukyapa, akalengaho na uwe nkooku arukusobora kuseerra kopi egi akagindeetera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Noobu kopi ei yandeetiire eraaba ekaba na yo neeburwamu empapura ezimu, baitu habw'okusangwa na kopi Professor Ndoleriire ei akaba ampaire, empapura ezikaba nizikiburamu nkasobora kuzitunga kwijuliriza empapura ezikaba nizibura omukopi", "completion": "Omuny. Binyina ei yampaire. Omumulingo ogu Kibbaate kya Kaseegu esoboire kuhika hakugarukwamu okuteerwa buhyaka ekakira na hamulingo ogu ekaba ehandiikirwemu okubanza. Ihangamura niyo emirimo ey'okwemanyiirizaaho eby'Orunyoro-Orutooro erikusangwa ha buli kumaliirra kw'ebyokusoma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abakuru banu ababiri abasobozeseze Kibbaate kya Kaseegu kugarukaho buhyaka nimbasiima okwinganirakimu oku ndukusiima Nyinanyowe, Sesiria B.K.Tinkasiimire ayampangiremu engonzi z'orulimi", "completion": "rwange, Orunyoro-Orutooro, kandi yaikara nankoonyera omu buli kutalibana kwange okw'okuhandiika ebitabu eby'okwegesezaamu orulimi oru. Mukama ayamwihire omunsi amuhe ekihuumuro ekitalihwaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubiro ebi, baawabisoro, omukasumi ako abakaba nibalemwa Warujojo, bakatandika kuseesira abantu, nibabanyagaho ebyokulya byabo, hanyuma nibabitwara omukikaali kya mukama wabo Warujojo, nibabihunikayo. Abantu bakalengaho okwerwanaho, baitu batasobole; habwokuba baawabisoro baijaga bali omwihe ery'amaani muno. Ebyokulya", "completion": "obu byahwaga omukyaro ekimu, baawabisoro baagendaga okubiseerra omukyaro ekindi. Nukwo bati, okuhikya ensi yoona obu baagireetiire enjara ey'amaani muno, eyaisire abantu baingi muno, hanyumaa abakebake abaasigaireho bakatandika okusoromaga ebikoorakoora eby'omukisaka hamu n'okuhaigaga emihama y'ebimera nibyo nibalya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Buli obu baakagendaga okunyaga ebyokulya omubantu, omukikaali kya mukama wabo, baawabisoro baasigamuga omulinzi omu ow'okusigara naakisemeza kandi naalinda n'ebyokulya ebi banyagire okuruga omubantu. Obwire", "completion": "obu bwakyaga nyenkya, bacumba balya, hanyuma barabamu. Baagarukaga rwebagyo omukairirizi n'eminyago yabo. Enyuma bakaba batainayo kintu kyona eki barukwekengayo, habwokuba ensi yoona bakaba nibasisana abagisingwire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiro kimu, Mbahe, omukazi muk'omusaija omu ayayetwaga Kaseegu, kandi omukasumi kanu owaakaba aina enda, obu akaba ali gw'omumyegeego y'ekisaaru naaseerra ebikoorakoora ebi baraaraagira na iba, akahuurra ekintu omunda ye nikimugira kiti, \"Maau, nyowe mutabani waawe Kibbaate kya Kaseegu ningonza kumanya obulyo obukuleeta omukisaka kunu kugwa noibuza oti, kandi kunu otaina maani?\" Mbahe obu yahuliire ihano erirukusisana liti, yayecura n'obutiini bwingi muno. Baitu ekintu omunda kyo kyamugarukamu kiti, \"Tosemeriire kwecura Maau, habwokuba anyakukukagwize niinyowe Kibbaate kya Kaseegu, mutabani waawe. Ningonza ommanyise eki nkukagwize.\"", "completion": "Ekiizire tibatanga. Mbahe na uwe obu Yaboine byaba biti, aho na uwe nukwo kusoboorra byona ebyabaireho. Hanyuma y'okubisobo ora, hati akahuurra nyakintu eki nikimugarukamu kiti, \" Nikyo ngodeze kumanya eki.\" Kiti, 'Hati obu oraataaha, ogambire taata aije omukiikaro kinu antemere engoyagoye zinu, hanyuma azinsibiremu omuguha gw'omuliiti, ogurukuhikya ebifuba makumi abiri. Kiti, 'Obu alimara okunsibira omuguha ogu, hati agende anseruurre omwigo gw'orukoma orurukukira ezindi zoona obukooto, aije agumbabire kurungi, habwokuba, gwo, n'omuguha ogu aransibira, nibyo bikwato byange ebi ndukugonza kuhiigisa obu ndiba mmazire kuzaarwa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yahikire omuka, yatebeza iba, Mbahe, ebintu byona ekintu ky'omunda ebi kimuragiire. Okubanza Kaseegu akabyeta bigambo by'iraru kwonka, baitu obu yaboine okutuntura okw'amaani", "completion": "mukazi we oku akaba aina, aho na uwe yaikiriza okukora ekyamusabirwe. Omubusumi obutali bwingi muno, omuguha akaba amazire ira kugusiba, n,omwigo agutemere ira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiro kimu, obwire obu bukaba nibutaagurukana Mbahe akahuurra ekintu omunda nikimugira kiti, \"Maau, ebintu nasabire isenyowe kunkoorra akabimara?\" Nandiki Mbahe ati, \"Byona biteekaniziibwe .\" Nandiki ekyomunda kiti, \"Obusumi bw'okuzaarwa kwange hati bwahika, nahabweki teeza amaju onzaale.\" Nandiki Mbahe ati, \"Kandi nyowe nkanga ki!\" Ahonaaho amaju agateeza, Kibbaate kya Kaseegu, rwagambiire omunda ya nyina atakazairwe, amuteera hansi. Ise obu akaba naamara kumusaarra anti (okumusaraho orulera), ahonaaho naazooka ali musaija mukuru. Byona akagwize ira ise ati, \"Ebintu byange nakusabire kunkoorra biraha taata?\" Nandiki ise n'okutiina kwingi muno ati, \" Ka", "completion": "mbikuleetere mukama wange.\" Nandiki Kibbatte ati, \" Leka kutiina taata habw'okurora ndi nti. Nyowe ndi mwana waawe nk'abaana abandi boona, abantu aba bazaara, nahabweki tindi mukama waawe. Kimu kyonka ndoho habw'okujuna obwomeezi bwawe, n'obwa nyinanyowe hamu n'obwa bantu abandi.\" Nubwo hati Kaseegu aihayo omuguha hamu n'omwigo abimuta omumaiso. Nandiki Kibbaatte ati, \" Ninkusaba ompe n'endyanga yaawe egi.\" Kaseegu agiihayo, agimuha. Nandiki Kibbaate ati, \"Otyo muno taata.\" Akwata nyamuguha guli, aguzingazinga, hanyuma aguta omundyanga ise ei amuhaire. Akwata omwigo gwe omungaro, hanyuma agambira bazaire be ati, \"Mwikale n'obusinge, turaabonangana ira.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mbahe: Musaija wange, eki itwe turaakimanya tuta? Ningira \"Gamanywa embeba ezi nyakugaraaramu. Ebifa", "completion": "omumaju g'abantu abandi itwe tubimanyire? Turaalyehanuuzaaho oha, ningira abantu bakafa baatuhwaho! Ihano lihanuurwa ayaliboine.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mbahe: Kuhike kube kutahikire, byona nikyo kimu, eki kinosi kitugwire handa,", "completion": "titukyaina mulingo gwona ogw'okukyeihaho. Ka tufe, bunu abaakafiire abo boona, bakaitwa amahano?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: niiwe wagisibire kandi n'emiigo niiwe wagitemere, kandi oija ota hati kugamba ngu twagya", "completion": "kwitwa eki tutamanyire? Nyowe aho nuho ndukugambira nti turoleerre kwonka. Ekiraija nikyo kiraija.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mbahe: Otaija kusiiba noonyekwasa. Kwata omuhanda gwawe ogende, nyowe tinkutangire. Kandi", "completion": "nyowe ekindugire omunda ndaakiiruka nta? Obu kiraaba kiri ky'okuunyita, nuho kiraakaanyitira hanu!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukugamba bazaire be ati, \"Mwikale n'obusinge, turaabonangana ira\" Kibbaatte kya Kaseegu akaba naagenda kuseerra ekikaali kya Warujojo mukama wa baawabisoro abaanyagireho abantu ebyokulya byabo. Kandi noobu ekikaali eki kiraaba kikaba kiri hara muno, uwe kitamutwarre busumi bwingi muno okukihikaho, habwokuba", "completion": "akaba atarukurubata nk'omuntu owa buli kiro. Ebintu byona hali uwe bikaba hati bihindukire kundi. Uwe wenka akaba naasisana nk'akagurusi k'akanyaruhere akanyakuli haihi kucwekana. Omwigo gwe gukaba nigusisana akaigo ak'omugurusi ayecumbagiririzaaho, kandi omuguha gwe omundyanga nigusisana orugoyagoye bugoyagoye oru bategesa endahi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkooku buli kiro omukikaali baawabisoro baasigamuga omulinzi omu wenka, Kibbaate okuhika omukikali kya Warujojo, owaakaba asigaire ali mulinzi akaba ali Warugabi.", "completion": "Izooba obu likaba lyatemba, ensoonooki ehingwire, Warugabi owaakaba ali omumirimo ye ey'okusemeza ekikaali, akaija kwinunura amaiso ge, akasanga akagurusi k'akanyaruhere kamwemeriire omumaiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warugabi: Nooruga nkaha, kunu ka hatataahaayo bantu? Kibbaate: Ninduga oku omunsi ya hara muno", "completion": "waitu. Enaku nizintaza. Ninseera ekikaali kya Warujojo, mukama wa baawabisoro, kusengamu. Manya nikyo kinu, tiimmanyire!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kibbaate: Iwe ogizire ndi mukuru muno waitu? Ningira enaku z'obutalya nizo zaanyisire! Kugwaho omuntu", "completion": "w'embabazi akampaho ebyokulya okumara ebiro bisatu, noosanga naanye naba musaija nkaki; orukaca runu nooruseerra nirukubura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warugabi: Habwange, embabazi eza mulingo ogu nyowe naakuzikukwatiirwe; baitu tikirukusoboka, habwokuba busaho muganjano gwona oguli hagati y'abantu na baawabisoro. Nyowe obu ndaazikugiirra,", "completion": "bagenzi bange baleme kuzikugiirra. Rundi bagenzi bange obu baraazikugiirra, Omukama wenka aleme kuzikugiirra. Nahabweki noosanga kiri kintu ky'obulemeezi muno kukuha obukoonyezi obu orukwetaaga", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warugabi: Kyo, okuba nikyo, nikyo, baitu nkooku naruga kukugambira, tikiri kyangu kukusengesa hanu. Okubanza, toli muntu kasengesebwa", "completion": "omubikaali by'abakama. Okuzire muno, kandi n'orukaca rukumazire. Ekya kabiri, baawabisoro n'abantu baba banyanzigwa. buli omu hali mugenzi we", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kibbaate: Eky'obukuru eki waitu, nkikumanyisize. Nkugambiire nti, tindi mukuru muno, obuceke nimbuleeterwa enaku z'obutalya. Kandi kinu eky'obunyanzigwa, eki orukugambaho, habwange eki nyowe tikyakunkozireho; habwokuba obu naakubaire nyina", "completion": "enzigu na baawabisoro tinaakuteekeriizeeho kwebinga mukama wabo. Okumwirukiraho kwange nikumanyisa ngu mmwinamu obwesigwa, niimmugonza kandi nyeteeekaniize okumuheereza n'obwesigwa, hamu n'okumurwaniirra omumulingo gwonyini, omwiru ogu arwaniirraamu mukama we.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kibbaate: Niinyowe Itaza, waitu. Warugabi: Obu oraaba noogonza kuhikibwa hali", "completion": "Omukama, ikaarra aho omulinde.obu araija, araagira eki akucweriiremu uwe wenka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warugabi obu yamazire emirimo ye, yaihayo oburo bwe, yatandika kukaranga. Obu bwayomere, yabuteekuraho; hakyoto yateekaho omukubi. Obu akaba naasa, yasaba Kibbaate (ou uwe yali namanya nka Itaza) aije agume naamucumirayo omuurro. Omukubi obu gwahiire, Warugabi yaija yaguteekuraho, hanyuma yateekaho enyungu. Kibbaate yayeyongera okuguma naamucumirayo, hanyuma uwe yagarukayo okumaliiriza empuule ye", "completion": "ey'oburo eyeekaba ekyasigaliire. Obu yagimaliiriize, yaija yasasira enyungu, yahya, hanyuma yatandikiraho kuhotora. Obu akaba naahotora nubwo yagarukiremu okubaza na Kibbaate ati, \"Ebintu byawe byona munywani wange Itaza nibiremesa! habwokuba noobu omuntu yakuba naagonza kukuha akookulya, nabwo naasoberwa nambere araakakuteera, n'oru rukaca rwawe ruti! Nubwo hati Kibbaate yamugarukiremu ati, \"Eki tikiri", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ky'amaani waitu, habwokuba omundyanga yange munu nyinamu akateeko kange; kakuba", "completion": "omuntu ow'embabazi agonza kumpa akookulya, naasobora kukanteera, hakateeko kange ako nindiiraho.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Oburo obu bwahiire, Warugabi yaihuraho obwe omundiiro; hanyuma hati yagamba Kibbaate ati, \"Akateeko kaawe ogambire karaha nkuteereho oburo?\" Nandiki Kibbaate ati, \"Leka nkainganize kurungi waitu: ekitaingana aho! nooha ondi abaire naija kwijuka kumpa akookulya!\" Omukubaza ebi byona, uwe ali omukutegeka kurungi orugoyagoye rwe, nukwo Warugabi obu araaba naija kugira ati ka amuteereho oburo, nyakyegira rugoyagoye ruli arumujweke omubikya. Nukwo kyakabaire kwo. Warugabi obu akaba nainama ati okuta oburo hali Kibbaate eki akaba naayeta kateeko, ahonaaho kihereeruuka kugambwaho, nyakyegira kateeko kali,", "completion": "naakajweka omubikya bya kibanza kugambwaho. Byona hati ebintu bihindukire ira. Kibbaate takyali kagurusi k'akanyaruhere, baitu omusaija rutaaba atakazookerega kimu hansi y'izooba. Nyakyegira rugoyagoye ruli hati rufookere ira muguha gw'omuliiti nkooku gwakasibirwe okuruga kara koona. N'engusuuru haiguru ikarayo, nka ha twagambira hanu, ahurutwire ira, kandi n'omuguha gufubasire ira omubikya bya Warugabi. Agenzire nairuka agubohiire ira hamuti omukooto ogukaba guli haihi nkaho, hanyuma hati aihireyo ira nyamwigo gwe guli, omukasumi kanu ogunyakugarukire hamulingo gwagwo ogu gwatemiirwemu, atandikire ira kuteera Warugabi nkooku arukusobora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yaboine Warugabi atakyaina kintu kyona eki asobora kwegasira, yamukaguza ati, \"Warugabi, okukuteera nkakwitira kimu hati, hamu n'okundaganiza okukora", "completion": "ekintu eki ndaakugambira, nookomaho kiha?\" Nandiki Warugabi ati, \"Mukama wange, haakire ngambira ekintu eki orukugonza nkole, baitu onjune obwomeezi bwange!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo hati Kibbaate kya Kaseegu yamugirzire ati, \"Okuunyoleka ngu mali mali noija kukora kwo ekintu eki ndaakusaba, hati zibiiriza okuhikya obu ndaakuragira kuzibuurra.\" Nukwo kyabaire, Warugabi yazibiiriza. Obu akaba azibiiriize, Kibbaate kya Kaseegu yaseerra ekigega ky'ekisombera, hanyuma yagenda omuli emu", "completion": "ha nguli ezihunikirwemu oburo, yabukiijuzaamu. Nubwo hati yaleesire n'oburo Warugabi obu akaba amazire kwihura, na bwo yabugereka hali obu, obwe'ebisi, obu akaba amazire okuta omukigega. Yaleeta n'emikubi etali ya mulingo gumu, na yo yagitamu, hamu n'omukubi ogukaba gumazire ira kucumbwa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamazire kuhingika ebyokulya byona, ebi akaba naayetaaga, omukisombera eki, hati yaizira Warugabi yamugira ati, \"Warugabi, noogumiza kimu", "completion": "mali ngu obu naba nkurugireho tolengerehoga kuzibuurra amaiso gaawe naakataito kati? Nandiki Warugabi ati, \"Waitu ogu gwakuba muziro.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandiki Kibbaate ati \"Nkooku ohikiriize ekiragiro kyange eki, eky'okuzibiiriza amaiso gaawe okuhikya kasumi kanu, nukwo ndukugonza ohikiirize oti na binu ebi nagya kukuragira hati: \"Omubintu byona ebi oboine hati otagira kintu na kimu eki ogambiireho bakama baawe. Obu", "completion": "baraija obagire oti, 'Obu mbairege ndi aho, mpuliirege iguru lyahinda, ensi yatengeeta. Omusaija arukwetwa Kibbaate, kandi atakazookeraga kimu hansi y'izooba, mboinege nangwera nk'ekiriba' Oti, 'Okumanya antiire yampoisokoroza, n'ag'okwecumbira akookulya gambuzire' Oti, \"Kandi obu amazirege kunteera, tinsoboirege kumanya n'omuhanda ogumutwairege.'\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warugabi okuhuurra eki, ahonaaho agarukamu Kibbaate ati, \"Juumura obwomeezi bwange mukama wange, ebi byona ebi ondagiire nukwo ndaabigamba. \"Nandiki Kibbaate ati, \"Hati nagya kukusumuurra kyonka otalengeraho kimu okurora eki ndukukora; kandi noobu", "completion": "ndaamara kukusumuurra, otalengeraho kimu okurora omuhanda ogu ndukukwata. Oraazibuurra naamazire kugenda kaanyaho.\" Nukwo kyabaire kwo. Hanyuma y'okumusumuurra, Kibbaate kya Kaseegu akeetweka nyabyokulya biri, ebi akaba amazire ira kuta omukigega, yakwata omuhanda gwe yagenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nka ha nambere ente itaahira aho, bazaire be omukasumi kanu abakaba batakyaina n'eby'okugamba, bakamwecuurra omwirembo. \"Mutasangwa mwayecura!\" ogu ni Kibbaate naagamba ise na nyina, abasangire omubiti by'omulyango amaiso bagahangire enkiro. Ati, \"Niinyowe Kibbaate Kya Kaseegu mutabani waanyu. Ngarukire nkooku mbaraganiizeege nyenkya enu\" \"Kandi eki", "completion": "ayetwekere kiki?\" ogu ni Mbahe naakaguza iba. \"Mukazi wange okaguza eki olibona, ngu abagya okuzimu balyayo ki?\" ogu ni Kaseegu naamugarukamu. Ati, 'Ka tulinde akitaahye omunju, turaakirora.'\" \"Mutaahe omunju murole ebya Rugaba abakoliire,\" ogu ni Kibbaate naayeta bazaire be abakaba bakyali omumulyango n'okuhuniirra okwijwire obutiini.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaseegu hamu na mukazi we Mbahe obu baataahire omunju, bakahuniirra kwonka okurora ekigega ekiijwirwemu oburo obukaba butarukuteekerezibwaho omunsi. Aho nukwo Kaseegu kugamba ati, \"Mwiru wange, nkooku na iwe wenka okigambire obu obairege noija, ngu niiwe Kibbaate kya Kaseegu mutabani waitu, hati ningonza kukukaguza. Oburo bunu bwona wabwiha nkaha?\" \"Taata\" ogu ni Kibbaate. Ati, 'Enu nkooku eri ntandiko butandiko kwonka, tinaakugondeze omukasumi kanu okubazaaho ekiikaro", "completion": "nambere nyihire oburo bunu, hamu n'omulingo mbutungiremu. Ekirukukira oburungi nukwo inywe hati kukwata eki mbaleetiire mukalya. Ebindi byona ebirukukifaaho mulibimanya omubiro ebitali bya hara.'\" Nandiki Kaseegu ati, \"Okulya noobu turaaba nitugya kulya, kyonka abantu bagamba ngu nyineeka talya kintu atamanyire nambere kirugire.\" Nandiki Kibbaate ati, \"Eki na nyowe, taata, ninkyetegereza, baitu nkooku na iwe wenka ebintu obyeroliire, kyakubaire kirungi kugumiisiriza okuhikya ntungire eki ndukugendeerra.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu Mbahe akahindukira iba yamugira ati, \"Kandi iwe musaija wange, ebi byona iwe obifiireho ki? Obu oraaba oli w'okulya, amaizi ngago, naaba tulye,\" Nandiki Kibbaate ati, \"Eky'orukugamba kihikire maau.", "completion": "Binu byona biroho habw'okujuna obwomeezi bwanyu, nahabweki nimusemeerra kulya ebyokulya byanyu, mutainamu butiini bwona. Kandi timusemeriire kutuntura habw'okurora ntarukusobora kulya na inywe, habwokuba akasumi kange akokulya na inywe ebi murukulya, tikakahikire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nk'omuntu ow'akatima kasangirwe kaliyo weena, hanyuma y'okuhuurra ebigambo bya mulingo ogu, Kaseegu atongere kugambayo ekintu kindi. Akakwata amaizi mukazi we aga", "completion": "yamuhaire, yanaaba; hanyuma bombi, uwe na mukazi we, baatandika kulya oburo obwaizire bumazire ira kucumbwa. Oturo otu baagwijagiire kiro eki nubo baatumanyire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nka buli kiro baawabisoro oku baakakoraga omukikaali kya Warujojo, izooba obu lyagwire baacuurra. Obu baahikire omukikaali, gaabura oburoro. Warugabi akaba atakyamanyirirwa. Obu baamukaguzaaga eki abaire, \"deka\" yonka niyo yabagarukamuga. Kyaira muna nubwo yatandikire okubagambira naahondera ebigambo Kibaate ebi yasigire amuragiire. Bagenzi be", "completion": "hamu n'Omukama bakafa bahuniriire kwonka habw'okuhuurra ekintu eki bakaba batarukunihira naakake. Baitu nkoku bona bakaba bajwahire, ebya Kibbatte bakabanza kubita harubaju; buli omu yagya omukwetalibanira habw'ekyekiro. Okucumba n'okulya obu byahoire, Omukama yayeta orukurato okwija kuhannuraho ebya Kibbatte hamu n'okukoma owaaraasigara naalinda ekikaali nyenkya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hakabaho ebigambo bingi ebyabaziibwe hamusaija ogu ayatiire Warugabi yamuhoisokoroza ati, okuhikya omukumaliirra boona obu baateekeriize ngu anyakumatiire abaire ali muntu nk'abantu abandi boona. Baagira ngu Warugabi habw'okutaba na maani nikyo omusaija ogu amugiriire ati. Bati kakuba nihasigara omusaija ow'amaani, emanzi, ebi byona tibisobora kubaho. Nubwo hati, hanyuma y'okwekaguzaaho baawabisoro be, Warujojo yakomere", "completion": "Waruhisi nuwe nyenkya kusigara naalinda ekikaali. Eki na Waruhisi na uwe akakisiima, kandi akahaya omumabona (omumaiso) g'Omukama na bagenzi be boona ati, \"Leka nyowe Mahiiha nsigale kwo, waitu, oleke ndolengana n'omusaija ogu\", Warugabi ou arukuhaahiza ati. \"Nandiki baawabisoro boona bati, \"Kyamananu kwo waitu, ekya Mahiiha arukugamba itwena nitukiikiriza. Nuwe araamusobora kwo ogu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Eki obu kyahoire, baawabisoro boona baagenda kubyama. Nka buli kiro, obwire obu bwakiire nyenkya, baacumba ekyanyenkya kyabo baalya hanyuma y'okulya baakwata omuhanda gwabo na Mukama waabo okugya kuramaga omubyaro ebya hara muno, okuseerraayo ebyokulya by'okunyaga. Nk'ensoonooki nambere enuurra aho, Waruhisi obu akaba akyali omukusemeza ekikaali, akaija kurora akagurusi akahoire konka", "completion": "nikamweteeka omumaiso. Kandi ondi nooha! ni Kibbaate kya Kaseegu agarukire! Kyonka Waruhisi taina kiteekerezo kyona hali uwe, habwokuba amanyire ngu Kibbaate kya Kaseegu obu arukuba naija ensi neetengeeta, iguru nirihinda. Kitali eki naateekereza ngu Kibbaate kya Kaseegu musaija nk'abasaija abandi boona, baakarwana, baitu katali kagurusi nka kanu akali haihi kucwekana kati.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma ya Kibbaate okugambira Waruhisi ebigambo ebirukusisanira kimu na biri ebi yagambiire Warugabi, Waruhisi hati akamugira ati, \"Banza oleke mmaliirize emirimo yange nukwo twije tubaze kurungi.\" Kandi ky'amananu atatwale busumi bwingi atakamazire. Eki yasigaliize nukwo hati okwecumbira ekyamusana. Hanyuma y'okumara kukaranga oburo bwe, akateekaho ekinaga ky'omukubi, hanyuma yayeta Kibbaate aije agume naamucumirayo omuurro, kandi omukasumi nuko kamu basobole kubaza, uwe naasa. Omumutima gwa Kibbaate ati, \"Eki nseerra nikyo", "completion": "nfuuhya?\" Atandika okukora Waruhisi eki yamusabire. Omukubi obu gwahiire, Waruhisi yaija yaguteekuraho, hanyuma yateekaho enyungu y'oburo. Obu yatabwire, yatandika kuhotora. Nubwo hati omubusumi bw'okwihura yatandikire kwegambagambisa n'ekintu eki araihuurraaho oburo obw'okuha omusengi we. Nandiki Kibbaate ati, Kandi si niinyowe oha naanye hanu waitu, Obu oraaba onkwatiirwe embabazi kumpa akookulya, omundyanga yange munu nyinamu akateeko kange, noosobora kunteeraho oburo nindiiraho. Nandiki Waruhisi ati, \"kandi wakora oti tiwatamba! leeta kunu nkuteereho.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba nainama ati okuta oburo hanyakyegira kateeko, nandiki Kibbaate omu mutima gwe ati, \"Obu oraaba otakabonaga Kibbaate oku asisana, hati oraamurora.\" Ahonaaho akamujwekere ira omubikya. Byona ahuruutwire ira! Nyakyegira kateeko hati kafookere ira muguha gw'omuliiti kakwata nyamaiswa. Hanyuma agenzire nairuka amubohiire ira hali nyamuti guli", "completion": "ogu yabohiireho Warugabi. Aihireyo nyamwigo gwe guli, hanyuma atandikire ira kuteera Waruhisi oku arukusobora. Okumanya yamutiire, ekiikaro kyona Waruhisi akakifoora inoni. Obu yaijaga kukunguza nandiki Kibbaate ati, \"Okunguze nkwitire kimu. Akamuteera okuhikya obu yayetegeriize ngu amunogeze, takyaina kintu kyona eky'okwegasira, naasobora kumukoza byona ebi yakoleze Warugabi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baawabisoro kwija omurwebagyo, Kibbaate yaamazire ira kugenda, n'ebyokulya ebi akaba naasobora kutwara kasumi ako, abitwaire ira,", "completion": "bakasanga Waruhisi atakyaina bigambo. Bakahuniirra okurora ebigambo ebi yabamanyisize bitaina mbaganiza yoona n'ebya Warugabi yabamanyisisize okubanza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okuteekaniza ekyekiro obu kwahoire hanyuma bagiire omurukurato okuteekerezaaho ekigambo kya Kibbaate, Mbogo Rwakikara, Biziga, akeemulika omumabona (omumaiso) ga Warujojo Omukama ati, \"Waitu abasaija baawe abo, Warugabi na Waruhisi obamanya oku basangwa batiina bwona; nahabweki, leka hati nyowe nyenkya nsigale, oleke ndorangane n'omusaija wabo ogu, ou barukuhaahiza bati. Warujojo obu yahuliire ebigambo bya", "completion": "Warubogo, yayera. Kandi na baawabisoro boona obu baabihuliire, baagira bati, \"wezaakwo waitu, abo batiini; kakuba omusaija ogu atangatangana Warubogo, ebi byona ebirukumugambwaho tosobora kugaruka okabihuurra. Okwikiirraaniza okwa mulingo ogu obu kwamazire kuhikwaho, baawabisoro boona baagya kubyama. Nyenkya obu bwakiire, baacumba ekyanyenkya kyabo, hanyuma baakwata omuhanda gwabo kugya kuramagira ebyaro nka buli kiro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warubogo obu akaba akyali omukuteekereza ha mulingo Kibbaate ogu aijamu, hamu n'ogu ateeramu bagenzi be, akaija kurora omumaiso ge akagurusi akahoire konka nikamugira kati, \"Waitu okukaguza tikuba kujuma, ninseerra ekikaali kya Warujojo Omukama wa baawabisoro; nikyo kinu?\" Nandiki Warubogo ati, \"Oina buzaale ki nawe?\" Nandiki Kibbaate ati, \"Mukama wange, haroho", "completion": "omuntu weena atagira buzaale n'Omukama? Ningira omukama bamweta Omwebingwa! Enaku yoona omuntu ei aba aina nuwe agimumaarra!\" Nandiki Warubogo ati, \"Naku ki hati Omukama ei orukugonza akumaarre?\" Nandiki Kibbaate ati, \"Kandi obu waitu nondoza maiso ki? Tinfiire naleka! Ningonza omukama antambire, anyiheho omuhito gunu ogw'enjara n'endwara; mbe mwiru we, antunge!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warubogo okuhuurra ebigambo bya mulingo ogu, ekiniga kyenda kumwita. Ahonaaho amugarukamu ati, \"Noosobora ota okwerengeerra Mukama waitu omumulingo ogurukusisana guti? Tobanza okeerora wenka nukwo okagamba eby'okuba mwiru wa", "completion": "Warujojo, Omukama wa baawabisoro?\" Ati, \"Nduga omumaiso n'okukusamba ntakusamba nkakubudabuda nkakwita!\" Nandiki Kibbaate ati, \"Mara waitu omuntu anyakwirukira hali omukama ka batamwita! Haakire tondeka Omukama wenka nuwe akaija akaanyeitira!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warubogo na uwe obu yaboine omulingo akagurusi ogu karumu, hamu n'ebigambo ebi karukumugambira, ekiniga kigenda nikimuhwaho mporampora. Nubwo hati yakagambire ati, \"Gendaga hali oikaarre ndaakusangaho obu ndaamara kukora emirimo yange?' Nandiki Kibbaate ati, \"Nangwa togamba oti waitu!\" Yarora harungi yaikaarra. Warubogo obu yamazire emirimo ey'okusemeza ekikaali, hati yatandika kukoraho ogw'okweseruura ekyamusana. Obu yahiisize, na uwe yakora nka bagenzi be abandi oku baakozire. Baitu obu akaba akyali omukurorarora ekintu eki araihuruurraho nyakagurusi ke oburo, ahonaaho Kibbaate ati, \"Noosisa,", "completion": "waitu, kunkwatirwa embabazi kumpa akaro?\" Nandiki Warubogo ati, \"Kukakuha naakukakuhaire,\" baitu nsobiirwe nambere ndaakakuteera\" Nandiki Kibbaate ati, \"Eki kyonka waitu! Akateeko kange ka nkanu hanu, nteraho hanu ndaaliiraho.\" Warubogo obu akaba nainama ati okukora Kibbaate eki amugambire, ahonaaho omuguha gwa Kibbaate niguruma omubikya bye. Okumanya onu yamutiire, akamuteera, ebihembe n'ebikangaasi by'amaguru byona yabikuura. Hanyuma y'okurora ngu amuhoiseze, hati akatandika kumukoza endagaano nk'ei yakoleze bagenzi be abandi, abaamubandize; hanyuma yamusumuurra, yayetweka ebyokulya bye yagenda omuka ya ise na nyina.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baawabisoro abamu, abaabaga baawarusekereza bagenzi baabo aba baasangaga batiirwe, murundi gunu obu baizire omukairirizi, eky'okugamba", "completion": "kikababura; bakahuniirra buhuniirra kwonka. Omukairirizi hakabaho orukurato orw'amaani muno, okurora kiki ekiraakorwa habw'omusaija arukwetwa Kibbaate.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obulemeezi bukaba bwingi, habwokuba baawabisoro obu babaga baramagiire ebyaro, Warutale nuwe yayebemberaga ihe, hanyuma Omukama Warujojo aligaarra. Nahabweki kikaba kitarukusoboka Warujojo okukoma warutale, omwebembezi w'ihe lye, kandi", "completion": "wakisoro owaakaba naakiirraayo kimu baawabisoro abandi boona obumanzi, nuwe kusigara naalinda ekikaali. Baitu hanyuma y'okucika muno, kikagumibwa ngu Warugo nuwe nyenkya asemeriire kusigara. Musaija manzi kandi akwata mpora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bwakiire nyenkya, baawabisoro abandi boona baagenda, Warugo nuwe yasigara ali mulinzi w'ekikaali. Litabe ira, zimuleesire Kibbaate kya Kaseegu. Akasanga Warugo naahotora. Leero onu n'okumuramukya atamuramukye. Akamuleetwa enyuma, yamanya naamunaga omuguha omubikya. Warugo", "completion": "kwija kwehindura kabiri, omuguha gumusoliize ira. byona na Kibbaate tasiibiize, amubohiire ira hali nyamuti guli, hanyuma atandikire ira okumuteera. Akamuteera ebiino hamu n'ebinono byona yabikuura. Yayeekabisa, byalema; yalengaho okutemba haiguru omumuti, omuguha gwamutanga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okwetegereza nkooku ahoiseze, eby'okwongera okumuteera Kibbaate akabireka, hati yagya kumaliiriza oburo obu yasangire naahotora. Obu bwahiire, yabwihura, yabuta omundiiro erukukiirraayo kimu oburungi. Nkooku yakakoraga buli kiro, hati akagenda omunguli yaihamu oburo obw'ebisi, yabuta omukigega. Yaleeta", "completion": "na buli obu yaihwire hamu n'omukubi, na byo yabita omukigega eki. Nubwo hati kandi yagarukire hali Warugo okukora nawe endagaano nk'ei yakozire na bagenzi be abandi. Ebi obu yabimazire, yamusumuurra, hanyuma uwe yayetweka ebyokulya bye, yagenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okuhanuuraho ekigambo eki obu kwahikire, eky'okugamba n'okukora kyababura. Ou baakagambahoga, ati \"Oha\"? Nukwo baikaire bati balemesiibwe,", "completion": "okuhikya hati Omukama wenka, Warujojo, obu yacwiremu uwe wenka okusigara, akarorangana n'omusaija ogu, ou beeta Kibbaate.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebigambo by'ebyokulya omubaawabisoro oku bikaba bitaina muto na mukuru, Omukama n'omulemwa, Warujojo ayasigaire omukikaali kye wenka naakyerindira hakiro ekyahondiireho, akaba naaragirwa n'okweteekaniriza ekyamusana kye. Kyonka eki obu akaba atakakikozire, akabanza kurambura kurungi ekikaali kye kyona; ayetegereze kurungi amalembo gaakyo goona", "completion": "obu garaaba gakingirwe kurungi. Hanyuma y'okumara okukora eki, hati akagya kweseruurra ekyamusana. Ensaano y'oburo ekaba erumu, eki akaba naaragirwa kubandizaaho hati, nugwo omukubi. Omukubi obu gwahiire, yateekaho enyungu y'oburo. Hati obu akaba aikaliire, ategeriize enyungu kusera, akaija kubona akagurusi k'akanyaruhere nikamuturukiramu:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kibbaate: Niinyowe Itaza, waitu; ninduga omunsi ya hara muno oku, niinyiruka Kibbaate kya Kaseegu, omusaija anyakumazire abantu n'emiigo. Bangambiire", "completion": "ngu rubaju runu haliyo ekikaali ky'Omukama arukwetwa Warujojo;obu hati nikyo ndukuseerra, nti rundi Mukama wa baawabisoro taikara kunkwata hamukano,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kibbaate: Nangwa Rugaba! eky'okukuteera nikikafuuhe! Nyowe nkulengesiize kwonka omulingo Kibbaate ogu ateeramu abantu. Obu baba bali aho, bahuurra iguru lyahinda", "completion": "ensi yatengeeta. Omukwija kukoimya n'okuzibuurra, gamba nka ha twagambira hanu, babona, nibateerwa kahinda k'amaganyi. Baitu kandi tinkeetegeriize kurungi obu araaba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Waruiojo: Obu oraaba nooseerra kwo Omukama ow'okukutambira, niinyowe onu. Otaija kubona niinyetalibanira habw'ekyokulya okagira oti kandi obu ali Mukama ka naayecumbira wenka.Itwe hanu, buli wakisoro ayeetalibanira wenka okwetungira eki araalya hataroho kuteekerezaaho omukuru n'omuto, omukaama n'omulemwa. Kyonka buli kiro nyowe tinsigara hanu. Ngenda na baawabisoro bange", "completion": "okuramagira ebyaro habw'okunyagayo ebyokulya. Omusaija ogu, Kibbaate kya Kaseegu ou orukugamba, hati nuwe ansibize hanu. Akateera baawabisoro bange boona abarukukiirraayo kimu amaani n'obumanzi yabahoisokoroza. Hati nyowe nsigaire nukwo ndorangane nawe obu araija. Kyonka na iwe obu okaanyebingire, hati takyakwisire. Eky'okusaalirwa nukwo okutamanya kurungi akasumi aka aiziramu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yahya, ka ntalibane n'okuhotora. Oburo obu bwahiire, Warujojo amazire okwihuraho obwe, hati yagonza kuseerra ekintu eki araatamu obwa Kibbaate. Eki Kibbaate obu yakyetegeriize, nukwo hati kumugira ati, \" Obu", "completion": "oraaba oli w'okumpa akookulya, waitu, leka kutalibana n'ekintu eki oraakanteeramu. Akateeko kange nkanu, noosobora kunteeraho hanu nindiiraho. Ebi nyowe nkabimanyiira. Eki nkira kufaaho nuko akookulya, baitu kitali kintu nambere barukukanteera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Warujojo obu akaba naagya kukora Kibbaate kya Kaseegu eki amuhanuliire, ahonaaho kihereeruka kugambwaho naayanguhya bwangu okutaahya nyamuguha guli omukaako ka kibanza kugambwaho. Kandi kaingaha! ayejugumwire ira, afookere ira Kibbaate kya Kassegu ayatiiire baawabisoro abandi boona abaabandize. Omuguha obu gwamazire kuviikiza kurungi akaako ka Warujojo Kibbaate yairuka bwangu yagubohera hali", "completion": "nyamuti guli ogwa buli kiro ateerraaho baawabisoro abandi. Yaihayo nyamwigo gwe hanyuma yagambira Warujojo ati, \" Ka nkuteere Kibbaate kya Kaseegu obu orandema nkuleke.\" Nandiki Warujojo ati, \"Mali mali kwo obu, niiwe obairege kwo Kibbaate kya Kaseegu?\" Nandiki kibbaate ati, \"Waakamboine, ningira aha ni harubaju,\" Atandika kuteera Warujojo nkooku arukusobora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amuteera aborooga emigongo eyatika. Kyaira nyamuguha guli gucweka. Baitu weza kwija kucweka, Warujojo atakyaina gaikya. Kandi ningira akaako nizo ziba nyindo z'enjojo. Hanyuma y'okucweka", "completion": "hamuguha, eky'okukora kimusobera. Yateekerezaaho eky'okwiruka akagya nambeere baawabisoro be baramagiire na kyo kyamulemesa; yatiina kumusekereza. Ekyarugiremu nukwo hati okwiruka naakwata ogw'ekibira nambere akyali n'okuhikya hati.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baawabisoro obu baahuliire okukunga kwa Mukama wabo, ahonaaho bamanya ebintu oku bigenzire kubi omukikaali. Baakora orukurato okurora kiki eki baraakora. Abamu omuli bo baahanuura okugaruka omukikaali, bakalindiirra okugaruka kwa Kibbaate", "completion": "nukwo hanyuma bakamwehongera akaba mukama wabo. Abarukukira obwingi, eki baakyanga, baacwamu obutagaruka omukikaali; kandi baakoma Warutale nuwe kuba mukama wabo omukiikaro kya Warujojo. Warutale ogu na hati nuwe akyali Mukama w'ebisoro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu baawabisoro abo, noobu baraaba baacwiremu okutagaruka omukikaali, kandi noobu baraaba baakomere Warutale nuwe kuba Mukama wabo, bataleke kuteekereza ha bulyo obwaleetiire Kibbaate kwija kubaseesira. Boona bakamanya ngu akabi kakarugiirra hali bo kuseesira abantu hamu", "completion": "n'okubaaka ebyokulya byabo. Enjara ei baabanagiire niyo yahambiriize Kibbaate kwija kubaseesira. Hanyuma y'okwetegereza ekintu eki, boona hati bakacwamu obutongera kugaruka kwerengeerraaga omuntu Baacwamu bati, \"Buli wakisoro weena araagonzaaga kulya ekyokulya ky'omuntu, agendege omubwesereke rundi omubwire bw'ekiro\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okusingura Warujojo, Omukama wa baawabisoro, Kibbaate kya Kaseegu akalinda okuhikya obwire bwizire nukwo arole kiki ekiraabaho. Omukairirizi, akabona baawabisoro bali, abaacwiremu okugaruka omukikaali, baizire okumwehongera. Obu bakaba batakamuhikire haihi, yabakaguza eki barukugonza; obu baraaba nibagonza obulemu", "completion": "rundi obusinge. Boona bakamugarukamu bati, \"Nitugonza kutunga obusinge naiwe. Otulemege kandi otujunege buli kabi koona akaraatwiziraga.\" Obu yaboine oku bamwehongiire kwo omumananu, yabaikiriza baataaha omukikaali. Omuli bo numwo haiziire baawabisoro boona ab'omuruganda rw'embogo, engabi, empisi, engo, n'empungu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kibbaate kya Kaseegu akaraara n'ebisoro ebi ebyamwehongiire. Obwire obu bwakiire nyenkya akagenda kutabaarra", "completion": "ise na nyina baija kwikara nawe omukikaali eki yabingiremu Warujojo, ekinyakurumu ebyokulya ebingi biti.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okwongera habyokulya ebikaba biri omukikaali kya Warujojo, Kaseegu hamu na mukazi we Mbahe bakalima ekyokulya ebindi bingi. Abantu abakaba basuuhuukiire omunsi eza hara muno,", "completion": "bakahikwaho amakuru ag'okusingurwa kwa Baawabisoro, hanyuma mporampora baija okwikara na Kibbaate hamu na bazaire be. Kibbaate kya Kaseegu akaswera yazaara abaana baingi muno. Yafooka mukama.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Weesisaniririze okuba ntale ensaija, hanyuma mugenzi waawe ondi abe ntale enkazi.", "completion": "Nubwo hati mugambe ebigambo abantu ebi baagambisize entale na nkazi yayo muti:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Na uwe naaaragirwa kukugarukamu bwangu, naagamba ibara lya buli kisoro kyona eky'omukisaka rundi", "completion": "eky'omumaka g'abantu, kibe kiri kyekuurra rundi ekirukurubasa amaguru ana, ekihaarruuka rundi ekiikara omumaizi, ati:\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekisoro eki araalya kiraarugiirra habwegendereza bwe Kyonka otamusekereza habw'okulya ekintu ekitaliibwa. Muhe omugisa na uwe akukaguze nkooku na iwe obaire noomukaguza. Omukukora muti, muraasanga mumazire kwega amabara maingi ag'ebisoro by'omukisaka", "completion": "n'eby'omumaka. 4. Ebihangwa ebimu bakabirukiirra amabara nibarroorra hangeso zaabyo. Kyonka okwihaho okumanya engeso zaabyo ezi, omuntu obu ayatura amabara gaabyo ago omumulingo gw'ekitongeerro, gamuleetera kwenihira omunyatura ye ey'ebigambo by'Orunyoro Orutooro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubiro ebi, ebisoro byagasiraga omuntu nkooku okwetaaga kwe okw'omukasumi ako kukaba kuli, kandi nabyo byonka bikaba nibyemanya omugaso gwabyo hali uwe. Baitu buli kimu omuli byo kikaba nikiteekereza ngu", "completion": "nikyo kirukukira bigenzi byakyo okuba ky'omugaso hali uwe. Ekitekerezo kya mulingo gunu, nikyo kiro kimu, kyabireetiire kuteera empaka ezirukugira ngu, \"Nooha omuli itwe itwena anyakukira okuba w'omugaso hali omuntu?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orwebagyo rukaba ruli rurungi, iguru likaba niryangasana nka zaabbu habw'ekisoonabazaana ky'izooba erikaba nirigya kugwa, kandi n'omuyaga gukaba guteekere, ebisoro by'omumaka obu byayesoroize okuteera empaka ha migaso ya buli kimu omuli byo hali omuntu. Omubazi ow'okubanza kwoleka emigaso ye hali uwe akaba Wante. Binu nibyo ebigambo yagambiire bagenzi be:- Abooruganda, omuntu asemeriire kusiima Rugaba habw'okubaho kwange. Tindukusobora, noobwakubaire okwesisaniriza omulingo gwona omuntu ogu aba arumu kakuba nyowe ntarabaireho. Kandi tindukunihira nti ninsobya okugamba nti nambere nyowe ntali obwomeezi bw'omuntu tiburoho. Dora: Omuntu obu anywa amata gange, busaho kyokulya kindi kyona eki agaruka kwetaaga. Ekirukukira muno okuhuniiriza, nukwo kurora ngu, noobu alya ebyokulya ebindi, nabwo ayetaaga okuhondezaaho", "completion": "amata gange. Kandi emirundi erukukira obwingi, ebyokulya ebi na byo tasobora kubirya kurungi ataina mukubi ogurumu amagita agarugire omumata gange. Amagita gange ago, omuntu tagata omumukubi gwe honka, baitu agaruka agakozesa nk'omubazi gw'endwara ze, eza buli mulingo. Mwijuke ngu, omukazi obu aba aina enda, rundi omuntu obu aba ahutaire, eki bairukiirra nugo amagita agaruga omumata gange. Omwana obu azaarwa, ekimukuza kurungi nugo amata gange; kandi n'omuntu obu arwara, ekimugabirwa nugo amata gange. \" Kyakubaire ky'ensoni muno, omuntu okwanga kutwara nyowe, 'Nyakate', nk'ekitungwa kye ekirukukiirrayo kimu ebitungwa bye ebindi byona omugaso, rundi ka ngambe nti, kakuba atantwara nk'ekintu ekirukukiza ebintu bye ebindi byona, eby'omubyomeezi bwe omugaso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Niinnihira nti na inywe inywenka eki nimukiikiriza. Omuntu mmugasira ndi mwomeezi ngaruka mmgasira nfiire. Enyama y'ekisoro ekindi agiriira kuburwa eyange. Oruhu rwange kyokujwara kandi kyokwesweka hali uwe. Amahembe gange nsoha", "completion": "ye kandi lyahuurro lye erirungi. Enkangaasi hamu n'obwose bwange byona by'omugaso hali uwe. \"Ebi byona ebi mbagambiire, nganjani zange, nibyo ndukusigikiraho okubasaba okuunyikiriza nk'ekintu eky'omugaso mali hali omuntu. Mutyo muno kumpuliiriza\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkooku ebisoro omumpaka zaabyo zinu bikaba bitakomere Mukuru w'Entebe, ayabanzaaga kwemeerra nuwe yabazaaga. Omunyorokati wante obu akaba naamara orubazo rwe ati, ahonaaho Wantaama naayemeerra okubaza. Akatandika n'okusiima wante habwa byona ebi abagambiire ha migaso ye hali omuntu. Kyonka akamujunaana muno habw'obutasobora kutunga ekiteekerezo eky'okwijuka emigaso y'ebisoro bigenzi bye hali omuntu. Ebi", "completion": "obu yabimazire, hati yatandika okugambira ekitebe ati: \"Bagenzi bange, Omunyorokati Wante noobu araaba uwe atasoboire okutunga ekiteekerezo kyona ha mugaso gwange hali omuntu, rundi manyeki habw'okurora ntali mukooto okwingana uwe, tiimmanyire. Nyowe nyina ebikaguzo byange bisatu ebi ndukugonza kumukaguza.Kakuba atabiita, buli nikyeyoleka kyonka oku nyowe ndi w'omugaso hali omuntu okukira uwe:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukubanza nigonza Wante ammanyise, ha nyama ibiri ey'enta n'ey'entaama, abantu bakira kugonzaaho nyama ki? Enjura obu eba neegwa,", "completion": "Munyorokati Wante, mukama waawe kukutwara omubunyansi, kijwaro ki eki agenda ayesangiriire? Omubwire bw'ekiro, omuntu abyamira ki kandi yesweka ki?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wante, noosemeerra kwetegereza obukuru bw'ebintu ebi, ebi nkukagwize. Okimanyire kurungi ngu, obu habaho obugenyi bwona obw'ekitiinisa, enyama yange niyo eba y'okubanza. Kakuba omuntu ateeswekeerra oruhu rwange omubwire bw'enjura akakutwara kukuliisa, Munyorokati Wante torukusobora kutunga kookulya. Okimanyire kurungi ngu, Balinda macumu enjara terindwa, abaagirinzire ekabaiha amaino. 'Ogiraga bibiri ekwitira kimu. Ekirukumanyisa ngu omubwire", "completion": "bw'enjura, omugaso gwawe guroho habwange. Toina kintu kyona eki osobora kugasira omuntu otaliire. Kandi n'omuntu tasobora kugwijagira turo omubwire bw'ekiro ataina kintu eki ayeswekere. \"Nahabweki, bagenzi bange, okwebuga muno tibuli bumanzi, ninteekereza ebi ngambire na inywe inywenka mubimanyire. Omunyorokati Wante naaseemeerra hati okumanya ngu omugaso gwange hali omuntu busaho kitungwa ekindi kyona ekirukugwerenga\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wantaama obu akaba naamara kubaza ati, Wambuuzi na uwe naimuka. Yagambira bagenzi be ati: \"Omuntu tibamwitira buceke bwe. Leka na nyowe mbooleke emigaso yange hali omuntu. Enyama, Omunyorokati Wante na Wantama ei bagambireho, na nyowe", "completion": "omuntu ngimuha. Kakuba nyowe ntabaho, eka ya mukama waanyu enu eba etataahwa muntu n'omu. Ningira na inywe inywenka mukimanyire ngu omugenyi okumanya bamukuuniire buli bamwitiire embuuzi Mukihuurra abantu nibakigamba ngu caali akatukunira bambi, akatwitira embuzi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Habwaki batagamba ngu, akatutemera ente? Wantaama naasemeerra kwijuka ngu, haroho abantu abamu abatalya nyama y'entaama. Ekirukumanyisa ngu, omugaso gwe omuli eki, muceke muno. \"Empu bagenzi baitu banu ezi babalizeeho omugaso gwazo tigusobora kukira ogw'oruhu rwenge. Ezaabo itakagasiire omuntu, orwange rumazire ira kukora omulimo gwarwo. Mugenyi ki ou barateeriireho oruhu rw'entaama?", "completion": "Muntu ki ow'ekitiinisa arajwaire oruhu rwayo? Timukimanyire kurungi ngu abantu barweta kibonde? Baitu nu hati teekerezaaho orwange orole. Ruli omubakama, abanyoro hamu n'abantu abandi abarukwemara. Nizo 'embwera' ez'ekitiinisa ezi muhuurra. 'Entayomba' ya Wante kwija kugijwara, buli 'embwera yange etaroho. Omukazi ajwaire 'enkanda' eya Wante mumurora oku agenda naahindagatana nk'iguru eriraanaga omujumbi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Hakigambo ky'amata, Wante naasemeerra kwijuka ngu, omubusumi obundi, uwe obu aba ahoiseze, omwana taitwa njara n'agange garoho. N'abantu", "completion": "bakuru abundi na bo baganywa. Ekirukumanyisa ngu bagenzi baitu abo tibarukusobora kuba n'omugaso ogurukukira ogwange. Mutyo muno okumpuliiriza\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wambuuzi akaba atakaikaliire, Wankoko aimukire ira uwe akagira ati: \"Bagenzi bange, abaaruga kubaza noobu baraba bagira amaguru ana nyowe nkagira abiri, rundi noobu baraba bagira empu n'obwoya nyowe nkaba n'ebyoya kwonka, nikyo kimu na nyowe nindagirwa okubagambira emigaso yabo oku etasobora okuta omugaso gwange hali omuntu enyuma Busaho muntu asobora kutunga eka ataina nyowe 'Kitembe' rundi ibanyowe \" Rwakitembe\" Omugaso gwange omukuru muno nukwo okuzaarra", "completion": "omuntu abairu ab'okumwimukya hamu n'ab'okuguma nibamubaarra esaaha ezi araakoorraamu emirimo ye. Munyorokati Wante enjara ekukwata kubi, mukama waawe yaakumanyire ata obwire oku bukiire, kukutwara omukisaka akakumiikisa? Abaana bange rundi ibanyowe tinuwe amusisiimura? Kwija kukutwara hamaizi, tinubo baranga ngu esaaha zaagenda, seruurra Wante amaizi? \"Eki ndukugamba hali Wante ninkigamba na hali Wantaama na Wambuzi. Kakuba abaana bange baba bataroho, mukama wanyu tasobora kumanya obwire oburungi obw'okubaheeramu ebyokulya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mwijuke ngu na inywe kwija kubaiha omwisibiko, Rwakitembe nuwe aba amazire ira okuranga obwire oku bukiire. Tindukuteekereza nti kyakubafoire boomeezi okwikara omujoroogeerro esaaha ezirukuhingura ha ikumi na ibiri. \"Tindukunihira nti omuli inywe haroho wakisoro arukunkiza enyama n'okutamba oburwaire ebi mugambireho. Nyowe ntaroho, busaho mwana n'omu asobora kukwatwa enkoorro y'akateero akagaruka akakira. Obu", "completion": "omanya ntamba, na nyineeka weenyini obu arwara ekifuba, bansoobeza harubaju kwija kumutambira. Omuntu obu akaba, okutali kufeera kimu, bamucumiikiirra ebyoya byange nukwo asobole kugarukaho. Omuntu obu arwara okutu, ngu muleete ekyoya kya Wankoko bakwogye. Omwana w'enkerembe obu aburwa amata g'okwonka, amahuli gange gonka gamukuza. Kintu ki aho ekindi, ekiina omugaso ogurukukira aho?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu, Wanjangu na uwe nubwo yaimukire. Yagambira abo boona abamazire kubaza ati: \"Abarukugonzibwa, niinnihira nti, ebi byona mubibalize habw'okwebwa ngu na nyowe ndiyo. Emigaso yaanyu ei mukeebalizeeho egi yoona teroho nambere", "completion": "nyowe ntali. Obwomeezi bwanyu buroho habw'omuntu, kandi obw'omuntu buroho habwange. Ekirukumanyisa ngu nambeere nyowe ntali, obwomeezi bwanyu tiburoho. Nooha omuli inywe atalikumanya akabi k'embeba hali omuntu na hali ebintu bye byona ebi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: akwata? Enyama ezi murukugamba hamu n'empu yaakubyahwire nkaha n'ezi mbeba zimwehinguliriize? Iwe Wankoko, abaana baawe ab'orukugamba abo, baakurugiraha kakuba amahuli gaawe ag'yalika ntagajuna embeba ezaakusoboire kugalya. \"Niinnihira nti inywena mumanyire kurungi nkooku embeba ezi, zigira enkukuni ezirukusobora kutuntuza buli omu omuli inywe, hamu n'okuhwerekereza obwomeezi bwa mukama waanyu. Kintu", "completion": "ki hansi hanu ekirikukira obwomeezi? Haroho amagezi goona ag'okutambamu 'kahumpuli', enkukuni ei ziiha hambeba okugireetera omuntu okukira okwita embeba ezi zoonyini? Noobu kyakubaire kitali eki, omuntu naasobora kwomeera ataliire? \"Hati ningoza inywena mumanye ngu, ky'ensobi nkooto muno kwehaisa inywenka omumigaso yaanyu hali omuntu, hanyuma mukeebwa nyowe\" Abwoli, Nyamwegoda, Omusubika.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu koona, Wambwa akaba atairemu ati, \"Boojo baawabisoro abarukwehaisaniza bati banu mbagambe ki? \" Wanjangu obu akaba naamaliiriza ati orubazo rwe, ahonaaho Wambwa naimuka. Yagambira bagenzi be ati: \"Abarukugonzibwa, nimpuniirra muno habw'ebintu byona ebi", "completion": "mugambire ebi, okwoleka emigaso yaanyu hali omuntu. Boojo ebi mukagambire ebi kuba nibitwarwa okuba by'amananu, mwakuteekeriize ki hali nyowe? Nimba ntahikize kugamba nti inywe inywena niinyowe mbakiirra kimu okuba n'omugaso hali omuntu, kandi niinyowe Mukama waanyu?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nooha omuli inywe atamanyire oku niinye mba mulinzi w'obwomeezi bwanyu hamu n'obwa mukama waanyu? Dora: Omubwire bw'ekiro ndaara aheeru", "completion": "okuranga buli kabi koona akanyakwija kubagwera rundi kutaahiirra eka ya mukama waitu. Obu ndora enyamaiswa yoona, mboigora, mukama waitu asisiimuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kandi tingarukira hakuboigora kwonka, mukama waitu obu aturuka aheeru kubarwaniirra, na nyowe mba nawe. Kakuba aba n'akabi akamugweriire omukasumi ako, nyeteekaniize okumurwaniirra. Ekirukumanyisa ngu, ekiriita uwe nikyo kiriita na nyowe. \" Omubwire bwa musana, ngenda na mukama waitu omu buli kiikaro kyona eki aba agondeze kuhikamu, nukwo nsobole okumuragiirra buli kabi koona akarukusobora kumwizira. Obu mba", "completion": "ntagenzire nawe, nsigara haka, nindoleerra buli kintu kyona haka omumulingo uwe wenka ogu yaakubaire akiroleriiremu. Obu mba ntagenzire na mukama waitu, rundi ntasigaire haka, nyikara hamu nainywe nimbalinda omu buli kabi koona akarukosobora okubaizira. Obu habaho ekintu kyona eky'akabi, nyiruka bwangu okugya kumaanyisa mukama waitu nukwo aije tukisingule. Ky'okusaalirwa okurora inywena abakabalize mweberwe ebintu binu ebikuru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyonka noobu inywe muraaba mubitaire enyuma eky'omugisa murungi mukama waitu abimanyire. Nikyo oroorra nansisaniriza kwo kimu nka mugenzi we.", "completion": "Omubwire bw'okulya mmwikaarra harubaju. Eki alyaho na nyowe nikyo ndyaho. Omubwire bwona obu tuba tuli hamu, tamara kaanya atansisiriize hamugongo", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: rundi atababalize nanyowe. Empaako yange 'Acaali'. Nahabweki ninteekereza nti, tikiina mugaso mwingi muno okubabaliza ebirikukira hanu.", "completion": "Byona ebi ngambire na inywe inywenka musangirwe nimubyemanyira, noobu muraaba mubaire mulengereho okubinaga enyuma. Mutyo muno okumpuliiriza\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu, buli Wakisoro akeetaaga agarukemu okusoboorraaho omugaso gwe hali omuntu nukwo bagenzi be bananuke. Ntamanya obu, caali, noobu bakabalize obu bwona, mukama wabo abaire haihi aho, naahuliiriza n'okuhuniirra kwingi muno ebi byona", "completion": "Baawabisoro be ebi barukugamba. Omumpaka zaabo ezi, Baawabisoro bakaba bateetaagire muntu kuhuurra eki barukubazaaho. Baitu obu baanagire amaiso, basangire mukama wabo abeemeriire harubaju, ensoni zaabakwata muno, kandi okuruga kasumi ako, bakacwamu obutongore kubazaaga nk'abantu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekihanuuro kyabo bakakigumiza kimu n'okuhikya hati. Ente mukama wayo obu agyeta, omukiikaro ky'okumwetebuka nk'omuntu, ejumira bujumira. Obu eba ina ekintu eki erukusaba, ejuga eti, \"Moo.\" Obu eba eri nimi, ebbuukura. Embuzi", "completion": "n'entaama na zo nikyo kimu. Obu ziba ziina eki zirukwetaaga, zijuga. Embuzi eti \"Mee\" nandiki entaama eti, \"Bbaa.\" Enkoko 'kitembe' ekokorroma obu eba eri omubulemeezi; kandi obu eba neegonza kwalika, ekeekera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rutembe, empangi, obu egonza kuteera obbwire, rundi okubaza na ngenzi yayoo eya kambu nseeri, \"ekooka.\"", "completion": "Obwana bw'enkoko butiitiira. Enjungu erra eti, \"Myau\", kandi embwa eboigora eti, \"Bboi\" rundi ehuunahuuna eti, \"Mhu-mhu\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ihembe lya nyakate, nyakate ndikafa Eriiso lya nyakate, nyakate ndikafa Okutu kwa nyakate, nyakate ndikafa", "completion": "Obuso bwa nyakate, nyakate ndikafa Enyindo ya nyakate, nyakate ndikafa Ekinwa kya nyakate, nyakate ndikafa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amaino ga nyakate, nyakate ndikafa Akaleju ka nyakate, nyakate ndikafa", "completion": "Orukanaakana rwa nyakate, nyakate ndikafa Ebikya bya nyakate, nyakate ndikafa, n'ebindi.....", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bara omuhendo gw'ebintu ebi ogambire otakaikize. Kandi kwija kumara amabara", "completion": "g'ebintu êbitali bimu ebisangwa hamubiri n'omunda y'ente nooba oikiza emirundi ingaha?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Juu-uu-uu-uu-uu-uu.. . . . . . . . .\" Nooha abandize kwikya? 3- Gamba emirundi nyingi noorahukiriza", "completion": "oti: (i) \"Amata gatahatwa rwagatahasire atakagatahataga tagatahata obu agatahata agaata. (ii) \"Embuzi kisa teguruka kiswaifo ekagwa kisweruguru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kisa egiiraaha? Uwe akugarukemu ati:- Egiire kwema Nandiki iwe oti: Rusa egiireha? Nandiki", "completion": "uwe ati: Egiire kwemya. Ekigendererwa nukwo kurora ngu tahaire ekisoro ekimu omulimo ogutali gyakyo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: mugenzi waawe ondi abe \"Kitembe' nyina akaana k'enkoko; kandi ondi abe", "completion": "'Rutembe' enkoko enkokoromi. Nubwo hati mugambe ebigambo abantu ebi baagambisize enkoko muti:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rutembe: Huumura muzaanaana wange! obwire ka bukye oleke mmurangire omurogo! (Hati obwire bukiire) Rutembe:", "completion": "Arukuroga omwana wange amuleke! Rutembe eya nseeri: Ka noobaza oroleriize kunu omunwa niinye muroga?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kitulege tindya nkoko, Obu mba naagiriire, Nsomamu otwizi twonka; Akalenge mpunika omurusu, Owaitu Bwera-maino, Kajumba ow'embaju ina. Orwa kataano okarutaha? Nkaruta owaitu Muhangi,", "completion": "Muhangi. Owaanyu Buhanga- maiso, Obu oliba otansekiire, Ndijja owanyu nkurole, nkurole. Obwisiki bwa lborooga, Nkasanga nibulya entuutu, Obu nabuboine, Bwairukira ifo Katoosa, Katoosa Katoosa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: 8. - Weesisanirize okuba mwana gw'omusu, hanyuma mugenzi waawe ondi abe nyinamusu.", "completion": "Nubwo hati mugambe ebigambo abantu ebi baagambisize omwana gw'omusu na nyinagwo muti:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Maau? Bidadall! Eriino ly'embwa linganaha? Bidadali Bidadali Bidadali! Maau? Bidadali Baitu lyo eriino linganaha? Mwana wange noosura ki? Abaaliboine baikaire? Tinizo", "completion": "mpanga nyikaliire! Tinizo mpanga muroleriire! Maau? Bidadali! Omubaisiki omu hafiire oha? Hafiire Nyangoma Ruguguza! Ensi etaleeba neekanyagwe! Kuba nagiire Rwamwanja Naakufiire nindeeba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bwahikire, omusaija omuhuma ayayetwaga Mbeeta akatunga amakuru agarukugira ngu omunsi ya Bwirebutakya haliyo ebisoro ebi barukweta entwiga.", "completion": "Biina emikira enyakwina amawiino agasobora kurugwamu itungo ery'omuntu atasobora kulya akamara omubwomezi bwe. Buli owaalizaarwa weena, alirisanga agaruke alisige.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amakuru ganu, Mbeeta obu yagamanyisize mukazi we Kageye, bombi bakacwamu ngu omusaija owaaliija kusanda muhara wabo Burungibuliza obuko aliragirwa kubajugira omukira gw'entwiga. Baitu nkooku entwiga baazigambahoga okuba nyamaiswa z'akabi muno, ezarwanisaaga buli", "completion": "muntu weena ayabaga azitemereho, emikira yazo, habwa buli nuntu weena, kinu kikaba kitarukusoboka. Nahabweki, buli musigazi ayaijaga kusanda Burungibuliza muhara wa Mbeeta obuko, yagarukaga omuka y'owaabu atairemu ati, \"Abarukuswera baswere, ogu nyowe andemere!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusigazi ayayehaireyo kumuswera yayetwaga Magurugasiganjuranamuyaga. Akaba ali musigazi anyakuhiigire okurugiirra omubuto bwe.", "completion": "Omubahiigi boona hakaba hatabaho muhiigi n'omu ayamwirraaga haihi omukwiruka, rundi ayamubanzaaga kutoma enyamaiswa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akaba aina bakuru be babiri: Kamanyi na Kakengi, abaasisanaga nk'abafumu be omu buli kintu kyona eki yabaga naagonza kukora. Embwa yahiigisaaga, ,bukaba buli burooro; baitu omuli zo, ezi", "completion": "yakiraga muno kwesiga nizo embwa ze ina: Mwezi, Mahwa, Mwirima na Nyanja. Baitu noobu araaba akaba aina embwa ezi zoona, buli obu yagendaga kuhiiga, bakuru be tiyabasigaga enyuma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obwire obu bwabairiirraaga omukisaka, embwa ye Mwezi yatanakaga ekyererezi obwire busisa oti rundi", "completion": "musana. Obu haabahoga enyamaiswa yoona enyakubaizire kubi, erukugonza kubarumba, Mahwa yatanakaga amahwa n'amakongoranwa agaitiraga", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: enyamaiswa egi omuhanda, ekalemwa okukora akabi koona aka yabaga neegonza kukora. Kandi omubwire bwa musana, obu basangaga ebisoro omukiikaro ekimu, Mwirima yatanakaga omwirima gubitangira omukiikaro", "completion": "eki byabaga birumu. Kinu yakikoraga noobu haabaga haroho enyamaiswa erukugonza kubarumba. Omubulemeezi obw'amaani muno, Nyanja yatanakaga enyanja eyataga omutaano hagati yabo n'ekintu ekirukugonza kubakoraho akabi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okumara kumanyisibwa bakuru be nkooku kirukusoboka habwe okuswera Burungibuliza ou akaba naagonza nk'amata, Magurugasiganjuranamuyaga hati akacwamu okugenda omunsi ya Bwirebutakya", "completion": "atungeyo omukira gw'entwiga ogu araija kujugira Mbeeta. Omukukora eki, uwe hamu na bagenzi be bakacwamu kugenda nibahiiga okuhika obu balihika omunsi egi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okumara ebiro bingiho nibakyahiiga bakaija kwesanga bahikire omunsi eya hara muno, etarukuhikwamu izooba, kandi enyakuli irungu lisa. Kandi omukasumi ako hakagwa enjura nyingi muno, iguru lyakwatana n'ensi. Mwezi obu yatanakire ekyererezi bakaleeba omwika nigucuuka okuruga omukicweka", "completion": "ekikaba kiri kaanyaho okuruga nambere bakaba bali. Ahonaaho Kamanyi akagira ati, \"Namanya\", nandiki na Kakengi ati\" \"Nakenga.\" Bati, \"Nambere omwika guli gurukucuuka, nikyo ekiikaro ekirukusangwamu entwiga. Kakuba nitukyebinga, mugenzi waitu Magurugasiganjuranamuyaga naija kutungayo eki twaiziriire. Nahabweki twiruke tukyebinge.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kamanyi na Kakengi eki baagambire kikaba kiri kwo ky'amananu. Omwika ogu baaleebere gukaba niguruga hamuurro ogukaba guhemberwe abakaikuru, kazaana ka Baawantwiga abakaba beesoroliize omukicweka eki. Baawantwiga, akakaikuru ako bakaba bakajuujajuujwire, bakasigiire", "completion": "eriso limu, omunwa gumu n'okutu kumu. Nahabweki, obu kaababoine, kaabagira kati, \"Bairu bange ekibaleesire kunu kiki? Timumanyire kunu oku hataijayo bantu? Nimwenda Baawantwiga babagire oku nyowe bangizire? Dora hati nyowe oku ndukusisana!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandiki Magurugasiganjuranamuyaga ati, \"Eki orukugamba tikiri kibi mukaikuru, baitu nkooku enjura etwisire eti, haakire nangwa leka tubanze twetagaseeho kake hamuurro ogu, mukaikuru! Obu turaaba twamara kutagataho nubwo hati kandi oraatusoboroora ebya", "completion": "Baawantwiga baawe: Baitu nabwo titwairuke, makaikuru, habwokuba ataaha ekibira tahuliiriza bikoonoka.' Kandi n'ekindi, n'eka ei turairukiramu na yo titugiboine!\" Nandiki akakaikuru kati, \"Murugeyo mwote bairu bange, baitu mwizire omuliiso lya kagingo\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bakaba baayotaho kaanyaho Magurugasiganjuranamuyaga hati yatandika okukaguza akakaikuru ako omulingo Baawantwiga ogu baakajuujajuujwiremu bati. Aho na ko nukwo okubamanyisa kati, \"Omubiro ebi,", "completion": "omukicweka kinu hakaba harumu abantu baingi, baitu obu baatandikire kuhiga Baawantwiga habw'amawiino aga hamikira yabo, aho na Wantwiga na bo nukwo okutandika okuramagira", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: abantu hoona hoona nambere baabaga bali. Abandi baabaitiraga nambere basangire, kandi abandi baabanyagaga babaleeta omukiikaro kyabo kinu nuho babaitira nibababonesa muno. \"Na nyowe nkaba ndeesirwe omumulingo nk'ogu, kyonka eky'omugisa murungi habwange, batagonze kuunyitira kimu. Omukiikaro eky'okuunyitira kimu nukwo hati kunkora oku murukundora hati. Bakandeka ndi mwomeezi nukwo nsobole kubalindiraga ekiikaro kyabu kinu, bo, obu baraabaga bagenzire kweseruurra ebyokulya.", "completion": "Omulimo gwange nukwo kurora ngu omukiikaro kinu busaho muntu n'omu arukwijamu. Kandi kakuba haba haiziremu omuntu, mulimo gwange kumuhabura akairuka bwangu akagenda. Kandi omuntu ogu kakuba aba aina akabi koona aka arukugonza kukora hali Baawantwiga, mulimo gwange kumanyisa Baawantwiga obu bagaruka ekiro. Nikyo hati ndukubagambiirra nti, 'Nimusemeerra mugende Baawantwiga batakaizire. Kakuba nibabasanga hanu, busaho kugurukyagurukya kwona, nibaragirwa kubaita.'\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okuhuurra ebigambo ebirukusisana biti, Magurugasiganjuranamuyaga hati akatandika kusoboroorra akakaikuru ako obujune bwe bwona. Akakaikuru obu kaahulire ebigambo bye, kaamuganyira muno. Kaamugira kati \"Mwiru wange, eki nikyo abantu baagambire ngu, 'Sozaara ataakuhe", "completion": "mukazi akucwa omuhendo mura.' Tosobora kutemaho entwiga omukira hanyuma okagaruka okaba mwomeezi. Kakuba nangwa obaire oli muntu omu, haakire! Baitu dora hati oku muli, n'ezi mbwa zaanyu! Nimusobora muta okuba n'ekintu kyona eki", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: mwegasiire? Anyakutemaho entwiga omukira, aija n'ebyokulya bye hamu n'ekimuli kye, hanyuma ayesereka omukiina. Obu amanya ngu zoona zigwijagiire, nubwo hati akoleereza ekimuli kye, hanyuma agende", "completion": "omuntwiga, aseerraamu entwiga enyakwina omukira ogu arukugonza, agugitemaho. Nubwo hati kandi agaruka airuka bwangu ataaha omukiina, eki abairemuga. Kandi omukiina eki talirugamu hatakahingwireho ebiro bibiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'ebiro bibiri entwiga obu zitazoora kantu koona, zeerekera kuseerra, zitandika kugenda emihanda yazo nka buli kiro.", "completion": "Nyowe hati habw'okurora ebintu ebi byona oku inywe mutaabisobole, nikyo nkugambiriire nti 'Sozaara ataakuhe mukazi akusaba omuhendo mura.'\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okumara kwetegereza emirwa ey'okutemaho entwiga omukira oku egenda, hati Magurugasiganjuranamuyaga akakaguza akakaikuru ako obusumi Baawantwiga obu bagarukira omuka yabo hamu n'obu bagwijagiirraamu. Aho n'akakaikuru nukwo kumugarukamu kati, \"Kandi mwana wange, omunsi nk'enu eyeetajwibwamu musana, ndaagira nti bagaruka kasumi ki? Eki ndukusobora kugamba nikyo ngu, obu ohuurra", "completion": "ebiisamutuutu by'okubanza, buli obusumi bwabo obw'okugaruka bwahika. Kandi obu baba nibaija bati, ahonaaho nibabyama. Okwija kumanya ngu boona bagwijagiire baahwerayo, nubwo obu ohuurra nibaturukya orwoya orw'iraka ery'amaani. Omukasumi ako, anyakuba naayetaaga omukira gw'entwiga nubwo agutema.\" Nandiki Magurugasiganjuranamuyaga ati , \"Nooteekereza hati hasigaire busumi ki ebiisamuutuutu kugamba?\" Nandiki", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandiki Magurugasiganjuranamuyaga ati, \"Nkooku ebi byona wamara okubitumanyisa, hati nyowe mbaire niinyetaaga tugende; nukwo hati kiro kindi, ebiisamuntuutu", "completion": "byamazire kugamba, nyowe ngaruke, ndi nyenka, nukwo nsobole kutaahiirra Baawantwiga hamu n'okubaseerraamu Wantwiga anyakwina omukira ogu ndukwetaaga, ngumutemeho,\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandiki akakaikuru kati, \"Kyamananu, eki kyakusobokere. Baitu noosemeerra kwijuka ebi nkugambiire nti, omu ha Baawantwiga obu amara kutemwaho omukira bagenzi be basobora kumara ebiro bibiri byona nibakyaseerra omuntu anyakumutemereho omukira. Kakuba omuntu ogu aba ateeserekere omukiina, busaho magezi agandi goona ag'okujuna obwomeezi bwe. Kandi na hanyuma y'ebiro bibiri, Baawantwiga obu beerekera okuseerra, kakuba, habw'omugisa gwabo gwona,", "completion": "bagwaho ekirale ekyamutwaire, nabwo nibasobora okuhambya ekirale eki okuhikya obu balimugwaho. Kandi emirundi nyingi bamusanga omumuhanda atakagizire ha ahikire. Hati iwe obu olimara kutema omukira ogu orukwetaaga, olicwa magezi ki okujuna obwomeezi bwawe? \"Kyamananu, kakuba obaire noogonza kuhondera ebi mbagambiire, na nyowe nyenka naakusoboire kukoonyera. Baawantwiga baba mwana gw'enkomaakomi,' tibasiga akaragaire. Nahabweki abatemi b'emikira ya Baawantwiga, habw'okwerinda", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okuhambibwa okwa mulingo ogu, baba n'obuntuntu obuliibwa, obu bagenda nibaseesa omumuhanda ogu barukurabamu. Kandi omuntu", "completion": "ou mba nkwatiirwe embabazi orole nka iwe hati oku nzikukwatiirwe, emirundi nyingi obuntu obu niinyowe mbumuha.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kandi hati iwe obu orukugamba kugaruka kiro kindi, Baawantwiga baamazire kugwijagira, obuntu obu hati nyowe ndisobora nta kubukuha?\" Nandiki Magurugasiganjuranamuyaga ati \"Eki kireke kukutuntuza mukaikuru wange,. Nyowe mpiigire okuruga omubuto bwange n'okuhika hati. Omukuhiiga kwange kwona, embwa zange zinu nubo baba balinzi bange. Nahabweki", "completion": "nyina okwesiga okw'amaani nti n'omukintu nka kinu, zirisobora kukora buli kintu kyona eki zirukusobora okumaraho obulemezi bwona obuliba bubaireho,\" Nandiki akakaikuru kati, \"Kiri hali iwe mwiru wange. Obu oraaba noorora ngu oina amagezi ag'okusobora kutungamu ekintu eki orukwetaaga, kora nkooku ekiteekerezo kyawe kikugambiire .\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahonaaho Kamanyi akagamba ati, \"Namanya,\" nandiki Kakengi ati, \"Na nyowe nakenga.\" Bati, \"Ky'amazima kwo tugende, nukwo mugenzi waitu obu aligaruka wenka asobole kutunga omukira gw'entwiga, ogw'okugya kujuga Burungibuliza muhara wa Mbeeta.\" Omukasumi ako", "completion": "bakaraga akakaikuru ako, hanyuma baakwata omuhanda gwabo, baagenda. Obu bakaba basigaize omwanya muke okuhika omukicweka ky'owaabo, bagenzi ba Magurugasiganjuranamuyaga bakamugira bati, \"Nkooku itwe hati twahika omukicweka ky'owaitu, iwe hati noosobora kugarukayo. Nitwija kutaaha kurungi,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kandi na iwe eki orukugendera, noija kukitunga kurungi.\" Magurugasiganjuranamuyaga na uwe nukwo yakozire. Akagendera kimu gumugumu", "completion": "n'embwa ze enkuru ina: Mwezi, Mahwa Mwirima na Nyanja. Ezindi zoona yaireka zaagenda na bakuru be.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi ako, Baawantwiga bakaba bamazire ira okuhika omuka yabo, hanyuma bakagwize akakaikuru kaabo habwaki omuka yabo nibanunkirwamu akasoro akatali bwoya. Akakaikuru na ko kakaba kabagarukiremu kati, \"Si obu bakama bange,", "completion": "arukwija omuka yaanyu munu afiire omutima?\" Kandi na hanyuma y'okulengaho okuseerra oku n'oku bataina muntu weena ou bazoire, bakaba baikirize ebigambo by'akakaikuru kaabo, hanyuma beegendiire omububyamo bwabo kwegwijagiirra oturo twabo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Magurugasiganjuranamuyaga kugaruka, akahikira kimu omubwirwe bwonyini, Baawantwiga obu bakaba bagwijagiririire kimu, orwoya oru barukuturukya rutairemu \"bbamu bbamu\". Naakoonyerwa ekyererezi ky'embwa ye", "completion": "Mwezi, akahika omukiikaro nambere Baawantwiga bakaba babyamire, baculiikaine nk'ebiba by'obunyasi, hanyuma yayegombooza omu Baawantwiga boona, Wantwiga anyakwina omukira ogurukusemeerra kujugira Isezaaramuntu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Wantwiga kitemwaho mukira, Omukubanza atamanye kiki ekimubaireho. Ekyererezi Mwezi, embwa ya Magurugasiganjuranamuyaga, eki ekaba etanakire kuhwezesa mukama wayo, nakyo kyonka kikamubuliza kimu amagezi. Akahababuka naamaataraarra oku n'oku, obu n'okukunga nuho ataire. Okukunga kwe oku nukwo kwasisiimwire Baawantwiga bagenzi be, kyonka noobu na", "completion": "bo baasisiimukire, ekyererezi eki bakaba batakabonaga omukiikaro kyabo kitabaganye okuba n'omutima oguteekaine. Ekyarugiremu nukwo na bo kumaataraarra oku n'oku, buli omu naakwata ogu akasangire. Bakasoorrokana obu baahuliire mugenzi wabo, Wantwiga kitemwaho mukira, naagira ati, \"Bairu ba taata, muunyanguhire, haroho omuntu anyakuntemereho omukira.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okusanga mugenzi wabo atakyaina kwo mukira gwe, ahonaaho bakacwamu okukora kyona eki barukusobora kuzoora omuntu anyakukozire ekintu ekya mulingo ogu. Omu hali bo akabagambira ati, \"Nyowe obu njumbuutukirege, ndozirege omuntu nairuka naahwerayo,\" Okuhuurra eki, nubwo hati", "completion": "bakaguza akakaikuru kaabo omuka yabo obu haraaba hataiziremuga muntu weena obu babairege bataroho, akagira hoona ha ayeserekere. Baitu akakaikuru kaabo kakabarahira kati, \"Gwakuba muziro omuntu weena kwija mutaroho, hanyuma akeesereka omuka yaanyu enu.\" Bawantwiga na bo habw'okurora", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: omulingo ensi ogu erukutangaaramu, bakaikiriza ebigambo by'akakaikuru kaabo. Bagumiza kimu oku omukira gwa mutaahi wabo gumutemerweho omuntu", "completion": "atali wa buli kiro, kandi baagumya n'ekiteekerezo eky'okukora kyona eki barukusobora okuzoora omuntu anyakukozire ekintu ekya mulingo ogu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bo, kubaza ebi byona, Wantwiga kitemwaho mukira ali hara. Bagenzi be kurora na uwe wenka oku ayeheeriireyo kimu, ahonaaho boona bakamukurata, baagwa omukirale kya Magurugasiganjuranamuyaga. Bakairukira kimu n'amaani gaabo goona, baitu batasobole okukwata Magurugasiganjuranamuyaga, habwokuba uwe akaba amazire kaanyaho", "completion": "agenzire. Bakairuka okuhikya obu baahikire omunsi eya munuka, enyakwakwamu omusana, baitu nabwo batasobole okukwata Magurugasiganjuranamuyaga. Embwa ye Mahwa obu yarozire naasisana kuba nk'omuntu ayajwaha, ahanaaho yatanaka ekibira ky'amahwa n'amakongoranwa, kyasanasana omuhanda enyuma yabo. Baawantwiga kwija kukirabamu, Magurugasiganjuranamuyaga arajwahurukire ira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bakaba bali haihi okumufundaaniza, embwa ye, Mwirima, yatanaka, omwirima gwakora hansi na haiguru, obulemeezi bwabo bwagarukaho buhyaka. Kandi omukasumi kanu, abarukukira obwingi omuli bo, bakacwamu okugarukayo owaabubo; kyonka Wantwiga kitemwaho mukira hamu na Bawantwiga abandi abakebake, bo, bakalengaho okwongera okumuhambya nibahumagiriza omumwirima ogu. Kandi n'omukasumi kanu, Magurugasiganjuranamuyaga akaba yahika hakujwaha okw'amaani. Kakaba kali kataito kati bamukwate, embwa ye Nyanja obu yatanakire enyanja yabooga, amaizi", "completion": "gaakora oku n'oku. Aba nseeri baaba ba nseeri n'aba, kunu baaba ba kunu. Baawantwiga bakalengaho okwambuka enyanja egi, baitu batasobole. Habw'okulemesebwa okwa mulingo ogu, hati boona bakacwamu okugaruka. Nubwo hati obu baamazire kuhika busi bwa nseeri bw'enyanja, Wantwiga kitemwaho mukira yayamiriire Magurugasiganjuranamuyaga ati, \"Ogonze ogende musaija we iwe, akasumi kalihika ndikwita! Ndiija ndi rubango rurungi, orw'icumu, ndikwita! Ndiija ndi mukazi murungi, ndikwita! Okizire enkuba, olihya omuurro.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okugamba ebigambo ebi, Wantwiga kitemwaho mukira hamu na Baawantwiga bagenzi be, bakakwata omuhanda gwabo, baagaruka owaabubo; kandi na Magurugasiganjuranamuyaga na uwe, hamu n'embwa ze, akakwata omuhanda gwe, yagenda owaabu, kusanga", "completion": "bagenzi be, omukasumi kanu abakaba balindiriire n'ekihika kingi, okurora mugenzi wabu agarukire n'obusinguzi obw'amaani. Hanyuma y'okusoboroorra abazaire be hamu na bagenzi be byona ebyabaireho okuruga obu yatemereho Wantwiga, ou yakomoroiremu, omukira, okuhikya", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: hati obu agarukire ali mwomeezi, ahonaaho Kamanyi akagira ati, \"Namanya\" nandiki na Kakengi ati \"Nakenga\".", "completion": "Bati, \"Akabi k'entwiga kakyaliyo, Ira lya Hangi, kaliija!\" Bati \"Kyonka noobu kaliija, mugenzi waitu alikasingura.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebi obu byahoire, baagya omukuteekaniza obugenyi obw'okugaruka kurungi okwa Magurugasiganjuranamuyaga. Bakamara ebiro bbina nibalya nibanywa; kandi n'abantu baingi muno bakaija okujwahukiirra Magurugasiganjuranamuyaga habw'o businguzi oburukusisana buti. Okusemererwa kw'okugaruka kwa Magurugasiganjuranamuyaga obu kwahoire,", "completion": "hati baagya omukuteekaniza ebyokugya kuranga obuko omba Mbeeta, na uwe wenka, omukasumi kanu owaakaba amazire ira okuhikwaho amakuru g'engonzi za Magurugasiganjuranamuyaga hali muhara we Burungibuliza, hamu n'obusinguzi bwe obw'okutunga enjugano ei akaba naayetaaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baamazire okutunga amaarwa ageetaagwa omukugya kuranga obuko omuka y'omuntu, nka nyenkya emu aho, Magurugasiganjuranamuyaga,", "completion": "ise hamu na bagenzi be, bakakwata omuhanda, baagenda omba Mbeeta okugya kusanda obuko hamu n'okujuga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mbeeta hamu na mukazi we Kageye, bakasemererwa muno okurora nibatunga ekintu eki baagondeze omukujugisa muhara wabo, Burungibuliza. Kandi na Mbeeta na uwe,", "completion": "atabe na nsiibyamu yoona; ahonaaho akabaraganiza ekiro eki baliiziramu kutabaarra mukazi wabo, hanyuma na bo baakwata omuhanda, baagaruka owaabubo, okugya kweteekaniriza obugenyi bw'obugole.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro ky'okuswerangana kwa Burungibuliza na Magurugasiganjuranamuyaga obu kyahikire, Mbeeta akagaba muhara we, yamusagaarra enzaire ibiri, omuzaana omu hamu n'omwiru. Abantu abaabaire", "completion": "habugenyi bw'okuswerangana kwa Burungibuliza na Magurugasiganjuranamuyaga bakaba batarukubarwa muhendo, kandi n'okusemererwa okwabaire aho kukaba kw'amahano. Obugenyi haihi kumara okwezi kwona bukyadiikiire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okuswerangana kwa Burungibuliza na Magurugasiganjuranamuyaga kukaba kw'okusemererwa okutakabonwaga. Kyonka habwa bagenzi be okutiina akabi k'entwiga, kikahanuurwa ngu hatalibaho ekintu kyona Magurugasiganjuranamuyaga na mukazi we eki balikora batabandize okwehanuuzaaho Kamanyi na Kakengi; kukira muno ebintu ebirukukwata hakutunga. Baitu emyaka obu yahingwireho, na Magurugasiganjuranamuyaga atungire muno, ebigambo by'entwiga byayeba. Kyonka bagenzi be, bo", "completion": "batalekeerre buli kiro kugumaga nibamwijukya oku akabi k'entwiga kakyaliyo. Kyali kiro kimu obu haizire omusaija naabungya embugo z'omusara enungi. Burungibiliza obu yaziboine, yazirigira muno, yagonza okuguraho orubugo rumu hali zo. Ahonaaho Kamanyi akagira ati, \"Namanya\" nandiki na Kakengi ati, \"Nakenga\". Bati, \"Ezi tiziri mbugo naakamu. Egi ntwiga eyaraganiize kwita mugenzi waitu. Hatabaho", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hakahinguraho ebiro bike, haija abasuubuzi b'amacumu. Abo na bo, enju batagitaahe habw'ebigambo bya Kamanyi na Kakengi. Abo obu bakaba baarugaho ebiro bike, haija abarukubungya emindi, na bo batagitaahe habw'ebigambo bya Kamanyi na Kakengi. Nukwo ebintu byaikaire biti nibiija, bagenzi ba Magurugasiganjuranamuyaga nibabibinga, okuhikya kiro kimu obu haizire omwisiki owaakaba asemiire haihi okukira Burungibuliza", "completion": "emirundi ikumi. Akaija naayeseruza hookuranga. Hati kamanyi na kakengi noobu baraaba baalengereho okumanyisa mugenzi wabo oku ogu atali mwisiki kwo, arukugonza kuranga, ebigambo byabo mugenzi wabo atabihuliirize. Akagonza, haakire, omwisiki ogu babanze bamuroleerreeho ebiro bike, nukwo basobole okwetegereza obu araaba ali rundi atali w'akabi. Kandi ahonaaho, akaragira abairu be bagende kumuteekaniriza enju ei araaraaramu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okunanuka kwa Magurugasiganjuranamuyaga kukabaho abairu be obu baizire kuranga oku byona biteekaniziibwe. Omukasumi ako koona, Kamanyi na Kakengi bakaba bagambiire mugenzi wabo bati, \"Noobu oraaba oyangire kwikiriza", "completion": "ebigambo byaitu, omwisiki ogu titurukwija kwikiriza kumutaahya omunju yaawe. Aikalege aheeru okuhikya enju ei bagiire kumuseruurra ezookere.\" Magurugasiganjuranamuyaga, eki, akaba aikiirraaniize nakyo. Baitu omwisiki obu baizire kumutwara", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: omukiikaro eki bakaba bamuteekaniriize, ekyamuhuniriize nukwo okurora embwa ze zitarukusobora kwikiriza omwisiki ogu aruge omukiikaro eki akaba aikaliiremu, aheeru. Mwezi, Mahwa, Mwirima na Nyanja, zikenda okumwitira kimu. Bakatanga embwa zaalema; kandi zaayenda n'okulya", "completion": "mukama wazo weenyini obu yaizire okuzikwataho. Ekyarugiremu nukwo hati Magurugasiganjuranamuyaga okwetegereza oku ogu atali kwo mwisiki arukugonza kuranga, baitu entwiga rwamuraganiize kumwita. Aho na uwe nukwo okuragira omwisiki ogu, agende ayeseruurre handi obwikaro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekirema omukazi n'ente baihamu engaro. Rukaba ruli rwebagyo rumu, ente zaamara kutaaha, abahuma ba Magurugasiganjuranamuyaga bainikiize nibakama, obu baahuliire ente erukujugira aheeru y'emihingo. Okwezi kukaba nikuliisa, abantu bakaba nibasobora kurora kurungi ekikaba kiri aheeru nibarabya amaiso omumihingo. Nukwo kiti, n'abakaba bakwatiire obu baalingwize aheeru y'emihingo, bakasanga ngu, ente eyeekaba neejuga, ekaba eri nyana enungi, ey'akagaaju k'amahembe agarukwera tiitiiti. Obu baamanyisize abakami, na", "completion": "bo baizire bagirozireho, baagikwatirwa embabazi. Bateekereza bati, rundi, eri emu ha nyana z'abahuma bagenzi baabo, ab'omukicweka eki. Nahabweki baagonza bagikinguurre etaahe omurugo. Baitu eki batakakikozire, bakabanza kugya kwehanuuzaaho Kamanyi na Kakengi, na bo abaizire na mugenzi wabo Magurugasiganjuranamuyaga okurora enyana egi. Obu baaginagiire eriiso, ahonaaho Kamanyi akagira ati, \"Namanya\", nandiki na Kakengi ati, \"Nakenga\". Bati, \"Egi teri nyana enyakutaahiraine, kyonka, ntwiga yoonyini eyaraganiize", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okwita mugenzi waitu; hatagira muntu n'omu arukugikinguurra.\" Magurugasiganjuranamuyaga akabeesengereza baikirize etaahe, baayangira kimu. Hanyuma y'okumara aheeru omwanya mwingi neejuga, n'embwa na zo italekeriire okugiboigoorra, enyana egi ekakwata omuhanda gwayo", "completion": "yagenda. Ekakwata ogurukugya omba Isaza, omukama w'omukasumi ako oku baamwetaga. Obwire kwija kuba itumbi ekaba ehikire ira omumasaazi g'ente za Isaza. Etabambire rugo na rumu, kyonka ekarora omwisaazi nk'aho yabyama.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obwire nibukya, obu yalengeriire ente ziri haihi okuruga omurugo, yatandikiraho kwerumisa kuzaara. Abahuma ba Isaza abakaba nibaturukya ente omubwire bwa nyenkya kuzita omwisaazi obu baagiboine, emitima yabahwa omunda habwo'oburungi bwayo hamu n'okurora nkooku erukusisana nk'ente enyakukiikire n'omwana. Ahonaaho bakairuka okugya okumanyisa Isaza hamu n'okumukaguza eki baraakora n'ente' egi. Isaza na uwe kitamusobokere kuragiriza kwonka ataizire na uwe wenka akeeroorra ente abahuma be ei barukubazaaho. Obu yaginagiire amaiso, omutima", "completion": "gwamucweka omunda. Yaragira abahuma be bakole kyona eki barukusobora, bagikoonyera ezaale. Baitu omubakiikuzi ba Isaza boona abakaba nibakiirraayo kimu oburungi omukukiikura ente, hatabemu mukiikuzi n'omu ayasoboire kuzaaza enyana egi. Bakatumisa omubahuma abandi boona ab'omunsi ya Isaza ogu, baitu buli weena ayaizire, atasobole kuzaaza enyana egi. Buli ayakagitaga omukono omunda, yarangaga ati, \"Waitu, enyana enu noobu eraaba neezooka nk'enyakukiikire n'omwana, busaho kantu koona akali omunda yayo.\" Baitu Isaza habw'okurora", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: oku ente erukuheera kimu ebisa, kandi na yo yonka neeyolekera kimu obusaalizi, atasobole kwikiriza ebi", "completion": "byona ebi baamugambiire. Akagambira aba yayesire kwija kugikiikura ati, \"Okwera kwange, obu ndaahuurra nimungambira muti, 'Ezaire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakatalibana n'enyana okuruga nyenkya okuhikya izooba ligwire, n'obwire obundi bukiire. Baitu batagire kintu kyona eki baagizoiremu. Hati nubwo, obwire bwa nyenkya endi aho, Isaza bamugira bati, \"Waitu, omuntu arukusobora kukugambira amazima hanyana enu, nuwe omusaija Magurugasiganjuranamuyaga. Omunsi munu, busaho muntu n'omu amwingana omukukiikura ente.\" Isaza kuraara ahuliire eki, ahonaaho akatuma bagende bwangu bamutabaarre. Bagenzi ba Magurugasiganjuranamuyaga obu baaboine abakwenda ba Isaza bahikireho mugenzi", "completion": "wabo habw'ekintu eki, eky'okugamba kikababura. Bakamanya kurungi eki bakaba nibamwetera kukiikura oku kikaba kitali nyana enyakukiikire n'omwana, baitu entwiga eyaraganiize okwita mugenzi wabo. Kandi na harubaju orundi, bakaba batarukusobora kutanga mugenzi wabo okugya kukora ekintu Isaza eki amusabire, habwokuba, kakuba naayanga, buli nabwo obwomeezi bwe buhoireho. Ekyarugiremu, nukwo hati boona kucwamu kugendera hamu na mugenzi wabo omba Isaza hamu n'embwa ze zoona .", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Magurugasiganjuranamuyaga obu yahikire omba Isaza, akabanza kumusoboroorra byona ebyabaireho hagati ye n'entwiga", "completion": "ei yatemereho omukira ogw'okwija kujuga mukazi we Burungibuliza. Isaza na uwe atabe", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: mubi, okumanya oku yahuliriize n'embabazi ebigambo byona Magurugasiganjuranamuyaga ebi yamusoboroire, hati", "completion": "akaragira bazinise ihe, liije okumulinda obu araaba naakiikura kagaaju k'amahembe agarukwera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ihe obu lyamazire okwesorooza, hati Magurugasiganjuranamuyaga akasaba Isaza ati, \"Waitu, ihe linu noobu liraaba liroho, niinyetaaga bagenzi bange hamu n'embwa zange biinyikale haihi obu ndaaba ninkiikura enyana enu.\" Isaza na uwe akaikiriza eki kikorwe nkooku agambire. Nubwo hati omumaiso g'abantu boona abakaba beesoroize, Magurugasiganjuranamuyaga yataire omukono gwe omunda ya kyegira nyana egi, okugikiikura.", "completion": "Ekiganja ky'omukono gwe kikagihwera omunda, baitu atagire kantu koona aka aboine omunda yayo. Akatwarra kimu omukono gwe okuguhikya omunkokera, nikyo kimu atagire kantu koona aka aboine omunda yayo. Omukasumi kanu embwa ze eki zikaba nizeekora ky'amahano, baitu habwokutangwa bagenzi be n'abantu abakaba beesoroize, zikaba zitaina kintu kyona eki zirukusobora kukora ha kyegira nyana egi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati Magurugasiganjuranamuyaga obu yaboine oku alemesiibwe okuzoora ekintu kyona omunda ya kyegira nyana egi, akacwamu okutwarra kimu omukono gwe omunda yayo okuhikya guhikirwe omwibega. Baitu", "completion": "noobu aliba yakozire eki, nikyo kimu nabwo atagire kintu kyona eki yahikireho. Obu akaba akyali omukugamba ati, \"Waitu, hati tinkyainayo kintu kindi kyona eky'okukora hali enyana", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: enu,\" eyeekaba eri nyana eri, hati bakabona neefooka 'runyonyi' orutakazookaga hansi y'izooba. Ahonaaho, omukono gwa Magurugasiganjuranamuyaga rugumigiririize ira omunda yarwo, hanyuma rwimukize ira amapapa gaarwo okuhaarruuka omumwanya. Ihe ly'abantu abakaba baizire habw'okulinda Magurugasiganjuranamuyaga, obu lyaboine ekintu ekirukusisana kiti, eky'okukora kyalibura, lyafa niryaba kwonka. \"Muhigize embwa ze,\" ebi nibyo ebigambo bagenzi ba Magurugasiganjuranamuyaga ebi baagambiire", "completion": "abantu abarukurarangira oku n'oku. Kyonka bambi kwija kuzirekera, kyegira runyonyi oru ruramazire ira kwimuka hansi, hati ruli omumwanya nirucuuka nk'ebicu. Iraka lya Magurugasiganjuranamuyaga likahulirwa omumwanya nirigira liti, \"Baana ba maau, ekiija omanyire kitwara bike, na nyowe ngenzire. Muhe embwa zange Mwezi, Mahwa, Mwirima na Nyanja hamu n'ezindi zoona omuhanda, kandi mundagire Burungibuliza, maau na taata!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu, obwire bukaba bwaba ihangwe. Ekintu ekiri haiguru kikaba nikisobora kunaga kurungi ekiituuru kyakyo hansi. Eki kikasobozesa embwa za", "completion": "\"Magurugasiganjuranamuyaga okuhambya orunyonyi oru niihondera ekiituru kyarwo ekirukuhika hansi. Zikaruhambya okuhikya omubwire bwa rwebagyo obu rwazibuzireho. Baitu nabwo, eky'okuziburaho kitaziterebule.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Zitandika okwirukira kimu okufa n'okukira Zikeeyongera okwiruka nizihondera enkiro ei rutomere. Izooba obu lyatobiire,", "completion": "Mwezi yatanaka ekyererezi, omusana gwagarukaho buhyaka, hanyuma na zo zaayeyongera okwiruka zitaina bulemeezi bwona.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Emikono ei baataire omunda ya kyegira runyonyi oru, etaleme kurujwahya. Nahabweki, hati obu rwaboine ruhikire omwirungu wankutaha, nambere", "completion": "omuntu atarukunihirwa kuhika, rwasirimuka hansi, rubanze ruhuumuleho. Obu rukaba nirugwa hansi ruti, ahonaaho nirufooka nyantwiga eri, eyaraganiize kwita Magurugasiganjuranamuyaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Magurugasiganjuranamuyaga, ntakugambire nti ndiija ndi kintu ekya buli mulingo gwona ndi kwita?\" Ebi nibyo bigambo ebi yamukagwize obu yamazire kugwa hansi erekiire n'omukono gwe okuruga omunda yay0. Magurugasiganjuranamuyaga omukasumi ako, akaba ataina kintu kyona eky'okugigarukamu. Akagigambira kimu kyonka ati, \"Nyita kandi hati ndaakora ki!\" Nandiki", "completion": "yo eti, \"Hati embwa zaawe ezinyakukwesiguza ziri nkaha?\" Nandiki Magurugasiganjuranamuyaga ati, \"Kandi obu naakubaire nziina, hati oba noncuza oti?\" Nandiki yo eti, \"Ka mbanze mpuumuleho, nukwo obu ndaasisiimuka nkukaguze kurungi obulyo obwakuntemesezeeho omukira gwange, kunsiga ndi kikunku nti.\" Nandiki Magurugasiganjuranamuyaga ati, \"Byona biri hali iwe waitu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati okwakubaire kuhuumura buhuumura kwonka, Wantwiga akagwijagiirra kimu oturo otwa wansazi. Kandi tali uwe wenka ayagwijagiire, baitu noobwakubaire Magurugasiganjuranamuyaga weenyini, omukasumi ako ayaakubaire ali omukutuntura kw'okufa, na uwe akagwijajagira habw'obujwahi obw'okwija naasuuleebera omumwanya okumara obusumi obu bwona. Bakabyama na kahwera yabahwera. Obwire bukakya, bwagaruka bwaira", "completion": "bakyabyamire. Nyenkya endi aho, nka hansoonooki, Magurugasiganjuranamuyaga owaakaba ali omuturo otw'amaani, akasisana nk'omuntu arukuroota obu yahuliire iraka ly'amajugo g'embwa nirigambira hara muno. Kwija kwetegerereza kimu iraka eri oku liri kwo iraka ly'amajugo g'embwa nubwo obu yasisiimukire. Omukasumi ako akahuurra amajugo nigarangira nk'agembwa nyingi eziina ekintu eki", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: zirukuronza. Nambere bakaba bali, uwe hamu na wantwiga, habw'okuba irungu eritarukusobora kuhikwamu muhiigi weena, ahonaaho akagumiza kimu oku amajugo ago, gali majugo g'embwa ze, niziseerra akagwo ke. Akabanza", "completion": "yagumiisirizaaho akaanya, nukwo zisobole kwirra haihi. Obu yahuliire nizisa nk'eziri haihi kubahika, yagira ati 'Ka nzaanuukule'. Aho nukwo kweta ati, \"Mwezi, Mahwa, Mwirima Nyanja, da! da!da! kurru! mbabone hanu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyambwa zaawe kuraara zihuliire iraka lya mukama wazo, ahonaaho zigarukwamu amaani maingi muno, zitandika okwirukira kimu okufa n'okukira. Nyantwiga kwija kujumbuutuka, zo zimazire ira kuhika. Mukama wazo akazigambira ekigambo kimu kyonka ati, \"Mwehiire!\" Ahonaaho zaatandikiraho okukora akalimo. Zaatabatabagira Nyawantwiga eri zaagiraaza warairaha. Obu", "completion": "zaamazire okugiita, hati zaija hali mukama wazo okwoleka okusemererwa kwazo. Zaamutembatemba, zaamukombakomba, zaamukora buli nyakalingo yoona embwa ei zikora mukama wazo okumwoleka okusemererwa kwazo. Eky'amahano Magurugasiganjuranamuyaga kwija kunaga amaiso, dara amacumu ge ahiigisa buli kiro haihi n'ekiikaro eki abaire agwijagiriiremu. Eki kikamwongeramu muno amaani.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Habw'okutasobora noobwakubaire okuteebereza kwonka enkiro y'owaabu, akacwamu kugenda mporamporara naahiiga okuhikya Nyamuhanga obu alimuhikya", "completion": "omukicweka ky'ensi ei arukusobora kuteeberezaamu enkiro y'owaabu, nukwo hati azoole omuhanda oguraamuhikya omuka ye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebiro bingiho bikagenda atakasoboire kuhika omukicweka ky'ensi ei asobora kuteebererezaamu enkiro y'owaabu. Embwa ze", "completion": "zaitaga enyamaiswa, hanyuma uwe ateera obulindi, ayokya enyama, alya. Obundi yacwaga ebijuma by'emiti nibyo naalya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubusumi obu bwona, mukazi we, abaana be nyina hamu na ise, n'abantu abandi boona abaamugonzaaga, bakaba batarukusobora kwikiriza ebigambo bya Kamanyi na Kakengi, buli", "completion": "kiro abaabagambiraga bati, \"Muleke kutuntura, Magurugasiganjuranamuyaga aliyo mwomeezi, kiriba kiro kimu obu mulimubona naataaha.\" Haihi bazaire be kugamba ngu nibamuwebugira obu baakaboine basigaire omubuguuda bwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekigambo ky'omukuru mukaro, obu oijuka orumaho. Litabe ira, omurwebagyo orurungi aho, ente ziri haihi kutaaha, ab'omba Magurugasiganjuranamuyaga obu baahuliire amajugo g'embwa, omunkiro, nigarangira. Kamanyi na Kakengi", "completion": "obu baagiire kugira bati \"Omwana wa nyinaitwe, Magurugasiganjuranamuyaga yaija,\" nyina hamu na mukazi we baatamu omukungo kurra habw'okutagonza kuhuurra ebigambo ebirukusisana biti, hamu n'okutagonza kuhuurra amajugo g'embwa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okubaaijukya omuntu wabo, bo, ou barukuteekereza ngu akafa ira. Baitu Kamanyi na Kakengi bo,", "completion": "batalekeerre okubagira bati, \"Barungi bange muhuumule, muteekanize kurungi enju, nukwo tutangiirre mugenzi waitu n'ekitiinisa ekimusemeriire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bakaba bakyali omukurra hamu n'omubigambo ebirukusisana biti, bakaija kurora ezimu ha mbwa ze zibahikireho ira. Okusemererwa oku ziina kw'amahano. Emikira neecwibwa, kandi niigurukira haiguru n'okuhuunahuuna okurukuragiirra okusemererwa okw'amaani oku zikaba ziina \"Mundugeho kuli nyowe!\" ebi nibyo ebigambo nyina Magurugasiganjuranamuyaga ebi yazigambire obu zaizire kumutembatemba. Ati,", "completion": "\"Obu muli mbwa z'omugaso, kwija n'omwana wange hati mubaire ki?\" Obu zaizire kugenda n'omba mugole wazo Burungibuliza, na uwe nukwo yazeegambira. Baitu ebi byona zo itabifeeho. Obu zaamazire kukora eki zikaba igenderiire - okuranga okuzaahuka kwa mukama wazoahanaaho zaayegarukirayo, okutangaana mukama wazo, nukwo zisobole kwija nawe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Burungibuliza na Nyinazaara obu bakaba bakyali omukurra kwabo omunju, bakahuurra aheeru emirera neeteerwa, akoogo nikasaara, ezigati yoona etairemu wa, wa. Kwija kugira bati na bo ka barole", "completion": "ekiri aheeru, amaiso gabo gaabaroza eki bakaba batarukunihira kurora, omuntu ou baanihiraga ngu akafa ira. Omu ha bagenzi be amutaire haibega nk'omwana, abairu be bamujugalikire oku n'oku.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okubanza nyina hamu na mukazi we bakateekereeza bati rundi nibaroota; baitu obu bamusimburwire, mporampora omutima gwabagaruka omunda, ahonaaho Burungibuliza yagwa iba omukifuba, baaramukyangana n'okusemererwa kwingi. Omuzaahuki obu yataahire omunju, ise na nyina baamubukara obwa kabiri, orole oku baamubukaire obu akaba naagabura. Baamiisa", "completion": "endembeezi, eka yoona yaba omukusemererwa. Buli mutaahi weena owaakaba aina ekintu kyona omuka ye, kiro eki atakisigeyo. Ti mwana wa maarwa, ti mwana wa mata, ti mwana wa buli kintu kyona ekiriibwa. Kiro eki obugenyi bwaraazaamu orole nka hakiro eki yagabuliiremu Burungibuliza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okumara ebiro naakyalya kandi naanywa n'abooruganda rwe hamu n'abantu abandi boona abaijaga okumujwahukiirra, hati akasaba bagenzi be bamusendekereza agende kweranga hali Isaza hamu n'embwa ze. Abantu obu baakihuliire ngu Magurugasiganjuranamuyaga naagonza kugya kweranga", "completion": "hali Isaza, buli owaakaba naayesobora weena hakiro ky'okugenda kwe, akaija okumusendekereza nukwo ahike omba Isaza n'ekitiinisa kingi. Bakamutwarra omukateeko, kandi buli ayakahuurraga ha ibara lye weena omumuhanda, yaijaga nairuka okumuroraho hamu n'okumusiima habw'okwongera okugaruka omubantu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Isaza obu yamuboine, na uwe akasemererwa muno habw'obusinguzibwe oburukwingana buti.", "completion": "Habw'okugonza okwoleka okusemererwa kwe, akamuha engumba ikumi nukwo asobole okwinura", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: abantu be boona abarukumusemerererwa. Kandi okumwolekere kimu obwesigwa obu aina omuli uwe, omukumaliirra kwa byona, akamufoora Muhikirwa (katiikiro) we omubukama bwe.", "completion": "Ibara lya Magurugasiganjuranamuyaga likarangaanwa hoona hoona omunsi, kandi n'abantu baingi bakeegera hali uwe engeso ey'obumanzi hamu n'okumaliirra okukora ekintu hataroho kutiina kwona.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: 1- Yega engabu 'Kapaapa Omutatembwa' omumutwe: Naija Kapaapa, naija Minyumiro. Naija Misisa gwagambiire okuzimu ensi ekaatika enyamwenge. Nkateera akasaija kaagwa n'engabu yako, kaagicwa orutwanga Kaagamba owanyinako kati \"Imuka ompoorre,\" Ati, \"Mpoole ngase ki Musisa", "completion": "gwagambiire okuzimu ensi ekaatika enyamwenge.\" Kikumiro niikamwa enfuuzi, Kitagweta niigweterwa abeega. Abagufu nkumbya nk'empike, abaraihire ntema nk'omugusa. Maau akantuma amaizi namuleetera obwamba bw'esamaga Taata yantuma enku namuleetera ebicweka by'emango. Okalime nkataahe, otembe haiguru amasega gakulye", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: 2- Binu haifo biboha orulimi, baitu obu oba osoboire kubigamba kurungi, bikuha obusobozi bw'okwaturaga kurungi ebigambo. Bigambe noorahukiriza emirundi nyingi oti:- (a) Obu", "completion": "oli Munyarwamwanja kubaza Orunyarwamwanja okaba ki? (b) Abudooni noogyaha? Ningenda Budongo. Abudooni nookoraki? Ninsamba obudongo. (c) Omukazi taiha iba ihwa, obu alimwiha limwiha omuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: 5- Kora omuzaano gwa'okubara kw'omubwijukizi oti: Ntembe akasozi, ngereka, ntaho n'akandi, ngereka, nti", "completion": "obu mwena, ngereka. Ntembe akasozi, ngereka, ntaho n'akandi, ngereka, nti obu mwenda, ngereka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abagataaha nubo bagaiha emiroto. Bakincwire buli akinagireho. Cumba tulye tiguli mwaga. Eraateere tejunjuura. Enjura etahinda niyo egwa, obu emara kuhinda buli mujumbi.", "completion": "Ekibi bakifuuhya kitakaizire Gunsingire aleha bike. Ihanga rukanga likwatanizibwa. Kake n'engambo nungi Nkuroho anywana mbere onywaine Nyansorombi tahwa bagiibiire. Rwagunywaine aliba ataroho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kijubwa aizire? Ngu aizire. Kibaizi aizire? Ngu aizire. Katikoomere aizire? Ngu", "completion": "aizire. Omwana aizire? Ngu araha? Taroho! Taroho! Ayebere! Ayebere! Muze!Muze! Muze! Muze!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kibbaate kya Kaseegu ibara erirukumanyisa omuntu na ise kimuzaara. Bantu baingi omubusinge obwa ira abaayetwaga amabara aga mulingo ogu.", "completion": "Soma agamu hali go kandi olengeho n'okuzoora ekyaleeteraga amabara ga mulingo ogu kumanyisa omuntu na ise rundi nyina kimuzaara:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kihuka kya Njagijagi; Isimbwa lya Waraga; Kagoro ka Kyomya; Rubumbuguza rwa Mugizi; Rukidi rwa Nyatworo; Ruboha rwa Kabombo;", "completion": "Rujumba rwa Kiigatiire; Kiiza kya Ndoleeriire; Kibbani kya Ikazire; Kinyamairu kya Karogo; Babwemara ba Bisweko; Nyemera ya Mpuru, n'agandi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija omu, Benedikito Karutaba akaba ali w'emyaka asatu n'etaano ey'obukuru abafumu be basatu ha baamumanyisiize amakuru ag'okutiinisa kandi ag'obujune, nkooku asigaizeeyo ameezi mukaaga gonka afe, aruge omunsi. Omunyeeto ogwa", "completion": "mbere akaba agurugiremu, baitu ha myaka asatu n'etaano akaba ali muroko gw'omusaija, weena anywisiriize, nairagura nká Miyumbu, muhango nk'enjojo, 'ekifuba kye oti kitaro, enda ye oti rubango; okwesimba oti Kyomubulembo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ihanga lye akaba ali Munyoro. Oruganda rwe Mubboopi, obwihwa bwe Mucwamba. Empaako ye Atwoki. Omu kwega kwe akaba aina diguri mu by'Obusuubuzi, ei yasomiire omu Univasite ya Buhindi, ise", "completion": "Andereya Rutaba ha yamutwekere obu akaba akyali muto. Akamaliiriza okusoma kwe ali w'emyaka abiri n'ena yonka yagaruka omu Uganda, yatandika okukora omu Kitongole kya Piida ekya Gavumenti ya Uganda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'omwaka gumu bakatandika Rediyo Uganda, baamwihurra baamugarra omu Kitongole eki okukoonyera okukitandika n'okukita ha rukarra rwonyini. Akaba aina amagezi n'okucwa enkamba ha yatandikiire", "completion": "baitu hanyuma y'emyaka nk'etaano omu Kitongole eki, yatandika okufooberra, kusisana na itwe bataahi be abamu, abaasigaire omu Uganda, abataratungire omugisa gw'okwegesibwa nk'okwe aheeru y'ensi y'owaitu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akaba ali mwana w'omu bantu. Ise akaba ali w'Isaza omu Bukama bwa Bunyoro. Akaba atungire, ayeyombekiire kandi amanyire kukozesa itungo kurungi. Akaba azaire abaana bbana, baitu hanyuma y'emyaka ena nambere Karutaba yaziire okuruga Buhindi, nuwe akaba asigaireho wenka. Ha", "completion": "rubaju orumu akafare, habwokuba ensimbi zoona ezi akaba ahaireyo kwegesa omutabani ogu Buhindi itafe busa, ikaganduka. Akagaruka na diguri kandi ahonaaho yatunga omulimo omurungi omu Gavumenti, yatandika okukora ngu aba yakoraga na bo baijaga bamugambira omutabani nkooku arukukora kurungi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu omu kasumi omuntu weena aka akaba atarukunihira, Andereya Rutaba akakwatwa nimonia bwangu baamutwara omu", "completion": "irwarirro, abafumu be okumukiza baalemwa hanyuma ya sabbiiti emu yaikya orwoya rwe orw'amaani orwa ha mpero,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yarucwa omu kanwa. Baamukuma n'ekitiinisa ekyayolekere nk'oku abantu baingi bamugonzaaga nibamutamu ekitiinisa. Akasiga sente mu bbanka, n'ebitungwa", "completion": "hamu n'ebikwatwa. Nk'oku bagamba ngu, \"Azaara omu tagweta\", byona ebyali aheeru byali bya Karutaba omutabani, n'omufakati nyina.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Karutaba akaba atarukwenda itungo lingi, ente akaba atarukwesiga ngu niisobora kwikara kurungi mukama wazo ataroho, nahabweki ezirukukira obwingi yazitunda ensimbi", "completion": "yazita omu bbanka. Nahabweki sente ise ezi yasigire, oteho na zinu ezarugire omu nte, oyongerezeeho n'omusaara gwe, zamufoora omusaija omuguuda mali.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu obuguuda buhiira bufubira. Emyezi nyingi erabireho hanyuma y'okufa kwa Ise, obwomeezi bukatandika okuhindukaho kake. Obwekambi bwe ha mulimo bwakeeha,", "completion": "baitu obwekambi bwe ha nkooba bwayeeyongera. Amagezi ge ha kukozesa obusumi bwe obw'obugabe, ekintu ekinyakulemeera abantu baingi omunsi yaitu, gaatonterra.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu myaka eyabandize akaba ahandiikire ekitabu ha Bakama b'omu Uganda, n'ekindi ha itungo ly'omu Uganda, omu busumi", "completion": "bwe obw'obugabe, kandi abantu bakaba nibabigonza muno, baitu hati akaba atakyaina mwanya kukora ebintu bya mulingo nk'ogu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma akatandika okurwararwara, akabanza enkaka, yataho eby'ahamumiro, yayongeraho okugenda naahwamu esagama. Nahabweki obu yatungire okuhuumura kwe yamalirra okugenda okurora abafumu abaginga,", "completion": "bamukeberre kimu buzima nk'Abanyankole oku bagamba, bahike ha nsibuko y'endwara ye bamutambire. Akaba aina ensimbi z'okubasasura n'okusasurra omubazi gwona ogu baakumuragiire. Obu", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: bamazire kumukebera boona omurundi ogwa ha mpero, bakamurangira n'obujune bati, \"Tukukebiire twakwekebiija weena, baitu eky'okusaalirwa oina oburwaire omu", "completion": "sagama yaawe, kandi oburwaire obu nubwija okukwita omumyezi mukaaga kuruga hati. Busaho mubazi ogumanyirwe omunsi yoona ogusobora okukutambira.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanu ka'mmuleke uwe wenka akutebeze nkoku yamazire emyezi egi omukaaga abafumu ei baali bamucweriire okufa. Benedikito Karutaba akaba ali muhuuru. \"Abafumu obu baamazire okuntebeza amakuru ganu, ag'enkizi, ag'obujune, nyowe nyeena nkacwekacweka nahoibwamu amaani, nasisana nk'ekisunga kwonka. Kikantwarra omwanya okwikiriza nti na nyowe ntaaha ndi w'okufa, kandi tikuli kufa kwonka baitu ngu niinyija kufa omu mwanya muke guti. Ira lyona", "completion": "okufa nakuteekaga ha bantu abandi abakaikuru n'abagurusi. Nyowe nayebaraga nti ndi w'okwikara omu nsi ebiro n'ebiro. Ninteekereza nti itwena nukwo tuteekereza tuti obu tuba tukyali bato, rundi tutakarwaire; baitu hanyuma ya sabbiiti emu yonka nkaikiriza egabu yange, namanya nti ndi w'okufa, okufa kya boona, abamu bagenda ahonaaho, abandi bagenda handi hake baitu ha mpero ya byona boona bagenda kandi baligenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekikuru eki nkaba ningonza okukora nukwo ensita enu kugirinda n'okugisereka abantu boona, n'okukira muno nyina nyowe. Kandi nkateererra n'abafumu bange kutagambiraho muntu weena ebi bangambiire.", "completion": "Nyina nyowe akaba ali mukaikuru muno, ninyowe mwana omu wenka ou akaba asigaize omu nsi. Okumanya ngu nkaba niinyija kufa bwango nti kyakumucwire omutima kimwita atakahikire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Ntagonze enganjani zange bamanye habwokuba buli omu akwizire nanganyira rundi naayehambiriza okungirra amakune ngu", "completion": "habwokuba nsigaize ebiro mbarwa nfe. Hanu nuho nateekereriize nti Ruhanga akatukora kurungi kutusereka empiko zaitu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukasumi kanu nkaba ntarukuzooka nk'omurwaire muno, nkaba nyanukiremu nikyo kyona baitu oburwaire nkoou abafumu bangambiire bukaba nibwija kundiira omunda nk'ekookoro nimpukurwa nk'omuti gurukuliibwa emungu. Obu narugire Nairobi ha nagenzire okurora abafumu,", "completion": "nyina nyowe akaija Kampala okundora. Obu nkaba nkyali kubi mali baitu nkeehambiriza okwimuka n'okwekozakoza ebintu okumwoleka ngu tindi kubi muno. Tindukumanya obu araaba yannyetegeriize. Hanyuma y'ebiro bike nkamusoonasoona yagarukayo omuka owaitu Kyesiiga-Bunyoro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati nu obu namazire okwemaraho obutiini bw'okufa n'esanduuko y'okunziikamu, n'ekituuro, natandika okuteekereza n'amaani nk'oku ndaamara ebiro byange ebi ebike ebisigaireyo omu bwomeezi bwange. Nkaba nyina sente ezirukumara omu bbanka, omugurusi akaba ansigiire nyingi", "completion": "n'ezi naihire omu nte zaali nyingi. Nkaba nyine ezindi omu Iusuwarensi, kandi obu oteho n'ez'omusaara gwange. Nahabweki ekya sente kikaba kitarukuntuntuza. Kangambe nti obunaku bwange bukaba butali ha sente kyonka bukaba buli ha busumi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Namalirraokumaraomulimo gwa Gavumenti.Nabagambira nti, niinyetaaga okuhuumura okuhikya obundikirra kimu. Baanyikiriza nainuka. Nasaba n'ensumbuuso yange okumara emyaka", "completion": "ikumi na gumu ei namazire ninkorra Gavumenti nayo baagimpa. Nkaba nyina motoka nungi ya Masiidizi Benzi,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: nagitungiramu dereeva. Namalirra okubungira Uganda yoona. Ebintu byange byona nabiboha baabita ha roole,", "completion": "nabitaho omuntu baabitwara Kyesiiga, Bunyoro owa nyina nyowe. Nyowe nagenda kutandika okurambura kwange.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkagonza okubandiza Tooro. Hakaba haliyo nyinento nyowe aswirweyo. Baamwetaga Alyerunga, iba akaba ayombekere Ibonde,", "completion": "aina abaana bbana. Bakaba bali baana barungi baina amagezi n'obulyo kubalirra ha myaka y'obukuru bwabo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro ekya kabiri, obu nkaba ndi omuka aho akaana akamu akaisiki k'emyaka etaano yonka ey'obukuru, baakeetaga Felisite kakaija kaikarra aho twatandika okubaza. Obu tukaba nitubaza tuti, nkahurra omwana yatulika n'ebigambo ebi nkaba ntarukumunihiramu, baitu ebi natangiriire n'ekihika. Omwana obu yayongiire kwanjurra orubazo rwe yagira ati:", "completion": "\"Nyowe obu ndikura tindifa.\" Nyowe nagarukamu nimpunirra nti: \"Tolifa? Abantu boona obu bakura ngira bafa.\" Felisite agarukamu ati: 'Haroho abantu abamu n'obu bafa, baikara bali boomeezi. Kakuba oba oli muntu murungi, oli w'embabazi, oli mwenda, obu ofa abantu basigara nibakwijuka, osigara oli mwomeezi omu mitima yabo!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Felisite angarukamu ati: \"Omwegesa waitu omu Sunday school nukwo yatwegeseze ati. Akagamba ati, \"Kakuba ohandiika ekitabu", "completion": "kurungi, nk'Abakwenda ba Mukama waitu, Yohaana, Matayo na Paulo n'abandi, abantu baikara nibakwijuka nibakugamba ebiro n'ebiro.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Nkaba ntandikire okunulirwa orubazo rw'omwana onu habwokuba rukaba nirunkwataho muno nukwo kwongera okumukanguza nti: \"Haroho n'abantu abandi aba yakugambiireho abatafa?\" Felisite aikiriza ati: \"Ego, akatugambira ati haroho abasaija n'abakazi abamu abaahandikire ebizina ebituzina, nka, Charles Wesley na Kaabagangara boona bakyali boomezi, ensi zoona niibaijuka. Abandi bahandiika ebitabu nk'eky'Omutambuze ekyahandikirwe omusaija ibara lye linyebere\". Nyowe hanu mwijukya nti: 'Nuwe Yohaana Banyani'.", "completion": "Agira ati \"Otyo! nuwe Banyani\" ati \"ogu hati bunu tarukukira aboomeezi abamu omugaso n'okurangaanwa?\" Omwegesa waitu akagaruka yatugambira ati, \"Abantu abamu abaguuda basiga sente zaabo baigweta okukoonyera abantu abanaku omumasomero, rundi okwombeka amarwarro,\" kandi akagira ati \"Ensimbi ezi obu ziba ziri nnyingi tiihwaho bakozesa amagoba gaazo. Zo zoonyini ziikara niizaara abaana n'abaijukuru ebiro n'ebiro, n'omuntu ayaisigire boona nibamwijuka, kandi nibamusiima\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati omwana akaba ampikire ha mutima gwonyini. Omu kasumi kanu ak'obwomeezi bwange obugufu, Felisite akaba ampaire", "completion": "omubazi n'ekiti. Nubwo namukagwize nti: \"Iwe hali ebi byona olikoraho kiha eky'okukutanga kufa okaikara oli mwomeezi?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Felisite agarukamu n'obuculeezi ati: \"Nyowe tinyina magezi maingi okugamba nti ndihandiika ebitabu n'ebizina n'ebicwereriirwe, kandi tindikumanya nti nditunga itungo", "completion": "lingi, baitu ninsobora kuba w'embabazi n'okukoonyera abantu n'okuba w'amakune, n'okutunga enganjani zange nukwo obu ndifa nsigale nyomiire omu mitima yabo\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Nyowe n'omutima gwange ogwijwire omuhimbo habw'ebigambo by'amagezi eby'omwana onu yangambiire, namweta yaija namuteeka ha kibero ky'okuguru kwange, nabaza na", "completion": "uwe mutunuuliire omu maiso namugira nti: Ruhanga naija kukuha amagezi n'ebitabu noobihandiika, n'ebizina noobicwererra. Kandi n'itungo naija kulikuha noolikoonyeza abandi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkasiima Ruhanga habw'orugendo rwange runu orwa Tooro. Habwokuba omwana ebi yangambiire nibyo nkaba niinyetaaga okumanya omu kasumi ako. Itungo", "completion": "nkaba nyinalyo kulengesaniza na bagenzi bange Abarukwiragura ab'omu Uganda. Okwegesibwa omugurusi wange akaba akumpaire, ebitabu nkaba ninsobora okuhandiika kakuba nyetaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro ntabyame nkaraara ninteekereza. Owaakaba aiziire sabbiiti yoona nkamara bbina byonka, nagira nti, 'kangaruke omuka okukora nswaze abafumu abangambiire ngu nsigaize emyezi mukaaga yonka nfe.' Ekintu kimu ekikuru eki nkaba mmazire okumalirra ntakarugire Ibonde nikyo kinu: nkaba ntarukwija kwikiriza okufa", "completion": "omu mutima gw'omwana ogu Felisite, owaakaba ayegere akyali muto ati, kandi na Nyowe yanyegesa ensita y'okwomeera. Ekikuru omu bwomeezi tibiri byanda n'obutoigo omuntu ebi amara omunsi, baitu omuntu ebi akora rundi ebi agamba omu kasumi ako aka amara ali mwomeezi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkasanga haroho ebintu bingi ebi nakoraga ebi ntarukwetaaga. Natandika okuba mbaliirizi ha buli dakiika n'esaaha yoona ey'obwomeezi bwange. Ekyarugiremu obusumi bwange bwona natandika okububara nk'eruuru. Nkeesanga nti nasiisaga obusumi bwingi muno omu kuteera", "completion": "orujali, omu kugenda ha binyumyo omu kubyama n'okuhetera, omu kulya n'okunywa. Kandi na sente zange naisiisiraga omu kugura ebi ntarukwetaaga, omu kunywa ebitamiiza n'etaaba n'omu kwigabira abantu abatarukwibara kwo, kandi kunu abarukwetaaga kwo baroho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Natandika okukora okukira nk'oku nakoraga bwona. Nkasanga nti ninsobora kukora esaaha ikumi na munaana buli kiro, nimbyamaho mukaaga zonka. Omu kasumi ako ak'obwomeezi bwange obukaba busigaireyo abafumu nk'oku baagambire, nkasobora okuhandiika ebitabu bisatu, n'ebicwereriirwe ebigufugufu ebirukusisana ebizina makumi asatu.", "completion": "Hali kinu nkateekereza nti obu ndiba ngezire, Felisite talirema okumanya ati nkyali mwomeezi. Ekimu ha bitabu ebi eki nayesere 'Linguzaayo' nuwe nakihongiire. Nkategeka ensimbi ezirukumara okubiteeza byona. Obwomeezi bwange obugufu bukaba nibunsemeza muno, nkaba ninsisana owaarukwiruka kaliitango kutangisa orufu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu bwomezi bwange obw'enyuma tinagonzaaga kukora muno, baitu hati obusumi bukansindikiriza nayefuma. \"Ekindi ekikaba nikinsemeza nikyo eky'okumanya ngu", "completion": "nyina ensita, ifubo buli muntu weena eri yakugondeze okumanya, baitu eri nkaba nyerinzire okutagambira omuntu weena noobwakuba nyina nyowe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nateekereza kurungi nk'oku ndisiga ebintu byange omunsi. Nkabanza okuteekereza hali nyina nyowe, namuteera ha rubaju ensimbi ezi namanyire ngu niziija kumulinda. Hanyuma nimpondera amagezi g'omwana omuto Felisite, nagonza kusiga sente omu isomero erimu nukwo amagoba gaazo garaakozesibwaga okuheererra abaana basatu buli mwaka omu isomero eri okusoma. Ekicweka ekimu nakisiga okukoonyera enfuuzi omu Isaza ly'owaitu Bugoma ha nazairwe n'abazaire bange ha baarugire. Ebi byona obu namazire okubihandiika mbitaireho omukono na baakaiso na bo bataireho kyonka batarozire ebi mpandiikire, nabirorra omu bbanka nabitamu, naragira nti: \"Ebbahaasa egi erisumururwa mmazire kufa.\" \"Hati nkaba nsigaliize ekintu kimu", "completion": "kyonka hali ebi omwana wa nyinento nyowe ebi yangambiire, nukwo kugirra abantu boona amakune, kubagabira, kukozesa engambo nungi n'okwijuka ngu, omuguuda n'omunaku, ow'ekitiinisa n'omuheereza akahanda kaitu kali kamu. Nuko akaina omu itaka. Noobu orukuba otungire ota, nuko koona ak'okasigaza omu nsi omwoyo obu gwahukana n'ekisweko kyagwo. \"Omu muhanda nkaba mpaire dereeva ekiragiro nti owaraimukyaga omukono ayemerezeege motoka amutemu rundi buli tusangirwe nitwanguhiriza muno. \"Binu byona obu namazire kubihikiriza kurungi nkooku nkaba ninsobora nasisana nk'arukugambira rufu nti kandi oraha? Rugayo oije ontwale owaanyu Nyabuyonga ha wakatwaire emyenda yoona. Orubimbi rwange ndugwisize orubu rwange ndusensiize.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obusumi bukaba numbwirra haihi, ebiro bikaba nibihwayo, na nyowe nkaba", "completion": "ninkorra kimu obwitane okutangisa orufu kandi ninsemererwa. Baitu kandi omu", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: mubiri gwange nkahunirra okurora nti nkaba ntarukweyongera okuba kubi rundi okuceka. Omu mananu nkaba niinyehurra kurungi okukira bwona. Ebiro ebi byona nkaba nyehoiremu ntarukufaaho", "completion": "n'okurora abafumu obu narwaraga. Baitu hati obu naboine ebiro byasa kuhikira kimu hataroho kookurorraho k'okufa omu bwomeezi bwange, nahandikira abafumu bange baije beeyongere okundora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkagenda Kampala. Abafumu babiri bakaruga Nairobi baasanga omufumu ondi Kampala. Bantaahya omu irwarro lya Mulago namaramu ebiro bisatu nibaanyekebiija. Ha kiro Kyakana bandeetera amakuru ngu, 'Tuzoire ebintu bibiri omu bwomeezi bwawe. Eky'okubanza nikyo kinu, obu twakugambiire ngu noija kufa hanyuma y'ameezi mukaaga nitusobora kuba twasobeze, hakaba hatarumu kwo burwaire obwasisanaga nk'obuli omu sagama yaawe omu kasumi kali. Rundi ekya kabiri omubiri gwawe gurwaine", "completion": "n'amaani gwasingura oburwaire obu, obu twateekeriize ngu nibwija okukwita kandi tutaine mubazi gw'okubutamba. Hati weena tusangire oli mwomeezi nk'abantu boona aboomeezi. \"Iwe arukusoma ebigambo binu noosobora okuteera akasisani omu mutima noorora omunligo ogu nabairemu obu baamazire okuntebeza amakuru ganu. Nkaba nyizire kuhurra ekiro eki ndifeeramu, bangambira bati, \"oyomiire nk'ibaale.\" Nkaija ndi mufu hati nahurra ngu ndi mwomeezi. Omunda yange nagamba nti, 'nimukasobyege nka ira.'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu nyowe emyezi egi ei namazire omu kihanga ky'ekituuru eky'okufa ekaba enyegeseze bingi. Okubanza nkaba nzoire amakuru", "completion": "g'obwomeezi n'ensita y'okwomeera. Nkaba nyegere obukuru n'omuhendo gwa buli kiro kyona omuntu eki amara ali mwomeezi omunsi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkaba nyegere nti omuntu naasobora kukora kurungi emirimo ataliire rundi atanywire akabambura buli kiro buli kiro. Omu myenzi egi omukaaga nkaba ninsisana omuntu anyakuzairwe", "completion": "obwa kabiri. Kandi ekikuru kya byona omwana ogu omuto akaanyegesa ati, \"Haroho okwomera omu kufa,\" kandi ngu, \"Omuntu afa akyali mwomeezi, kandi ayomeera kunu afire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyowe ntagaruke enyuma nkamalirra kugendera aho ebiro byange ebike rundi ebingi ebikaba bikyasigaireyo omu maiso,", "completion": "kandi ebigambo ebi \"Obu ndikura tindifa\" omwana ebi yangambiire byaikaraga nibiteera ekide omu mutima gwange.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rweyamura akaba ali musigazi murungi owakaba asomere amazire siniya ya kana. Obu akaba akyali omu' isomero akaba aina enaganjani ye omwisiki enyamibwa ayayetwaga Nyakazaana. Baitu bambi obu barugire omu isomero bakaburahongana kumara omwanya mukooto. Baitu Nyakazaana akaikara omu mutima gwa Rweyamura. Ekiro kimu Rweyamura akaba ali na' abasigazi banywani be abayasomere nabo nubwo omu ou bayetaga Ruhweza amukaguza ati \"Wewe, baitu ebyawe na Nyakazaana bikagarukira nkaha?\" Rweyamura amwanukura ati \"Ndeka mugenzi wange Nyakazaana okuruga obutwarugire omu isomera nagunu gujwa tinkamucwisaaga liiso\"", "completion": "Ayongera amugambira ati bakaba bamazire emyaka ebiri batakabonanganaga. Nubwo Ruhweza amugarukama ati \"Werekere eki kitaito muno Atwoki. Nyowe ijo nkaba ndi Jinja twagwamu ngana puku na puku ha baasi paaka, twagwangana omunda yampa n'esimo ye nginu Kinu kikasemeza Rweyamura muno kandi obuyamazire kutunga esimo ya Nyakazaana n'ekihika kyona atasiibye atamuraaliize kugenda kubaza na uwe. Yamugira ati, \"Abb'oki ha simu omuntu tasobora kubalizaaho bingi. Nkwoyere ndaagira nkaki! Ningonza kukurora n'amaiso. Boojo noosobora kwija nitulya hamu ek'yekiro ha Kyamukaaga obu tulimara tugende omu sineema?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Noobu oraakalya nubwo oraalya okize nyowe!\" Rweyamura ekisandaaro ky'Abboki kikaba kimazire", "completion": "okumwoleka ngu aikiriize n'okusemererwa, nahabweki yagenda ha rubazo rw'okumutabarra n'obusumi. Yamugira ati,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyakazaana yagarra omukono gw'esimu omu nteeko yagwo asemeriirwe. Baitu Rweyamura ha rubaju rwe akagugarramu omuhimbo gumwijwire ekifuba.", "completion": "Akaba naasisana omusambi w'omupira gw'empaka anywisize gooro, rundi omuguruki agurukire oburaira bwe ha muguruko, hanyuma y'okugwa kabiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omunda ye akaba naagira ati, obutaikara hamu bwongiire engonzi. Lyaba ira, akasumi kahikire okwaturra Abbooki ogu nkooku mmugonza okufa, kandi", "completion": "nkooku ndukwenda tukwatanize hamu obwomeezi. Hati nkooku namara okusoma, na uwe ali haihi kumaliiriza. Twombeke eka. Ha! Omwana ogu akasemera weena.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rweyamura Kampala ekaba etali waabu. Yazaarwaga Bunyoro. Abazaire be bakaba bombekere Kyabigambire ha ruguudo orwa Masindi. Kampala akaba ainamu", "completion": "abamanyi, baitu akeegomboozaaho okugoonya omu Sosoro senta, nuho arugirreege naagenda naabarora obu araaba akiri omu Kampala. Bakaba batakamugambiire ha bamutumire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Haroho enganjani ye muno ou baayetaga Pita Kayongo ou yagondeze kubanza kugenda kurora. Bakasoma hamu ira. Yakorraaga omu kitongole ky'amaizi, naakoonyera omukeeto omukuru ow'ekitongole eki.", "completion": "Akagenda okumurorra omu ofiisi ye ha Kyakataano orwebagyo. Obu yahikireyo, baagwangana omu kifuba, baaramukyangana, baabaza, baasandaara, emirimo yayeba, baijuka ebyenyuma, bacika ebinyakuroho, baalengera n'eby'omubiro by'omumaiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Esaaha z'okwinuka zikahika Rweyamura akyaroho. Obu akaba naasa kugenda Kayongo amutanga namugira ati, \"Leka Atwije tugendere hamu\". Ategura ofiisi. Akaba aina ensimbi nke eza kaasi nka kikumi rundi bibiri, ezi baali basaswire kiro eki, habw'okwikara naabaza na munywani we, atagire", "completion": "mwanya noobukwakuba okwijuka okwitwara omu kabbenge kaabo oku zaahuru esaaha zitakahikire, nkooku yakoraga bwona. Nahabweki akarora ebbahaasa yaitamu, yahandiika eruguru yayo omuhendo gwazo n'omutwe gwazo, yagiboha. Akaba aina akaikaro ha yasigaga yayahura ekisumuruzo kye, agenda akitayo. Baturuka na munywani we bagenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakaahukanira Nakivubo. Kayongo yakwata ogw'owaabu Nsambya, na Rweyamura yakwata bbaasi yamutembyatembya orwa Mengo, yasiga yamunaga haihi na Kampala Omukadde, yasirimuka naataaha omu Sosorosenta. Omutima gwe akasumi koona gukaba guli ha kiro kya nyenkya ekiro. Nugubara emigongo nk'enjoka, nuguteeekaniza ebi arasobora kubaza n'okukora kusemeza omurungi Abbooki. Ebiteekerezo nka binu; \"Nyenkya nikyo kiro\", kakuba ndemwa okwoleka Nyakazaana engonzi zange zoona kandi nkooku ndi musaija arukusobora kumuheera kimu ebi arukwetaaga", "completion": "ebisobora kumumara omu nsi, ndaaba ngurukirwe omugisa ogu ntalikwataniza bundi. Ningumya nti nangonza okukira boona, kakuba akaba atarukungonza akwikiriize ata bwango ati kwija kulya na nyowe eky'ekiro, hanyuma tukagenda omu sineema. Akusoboire kwekwasakwasa ati omutwe nugumuteera, rundi naagenda kumwokya isoke. Baitu boojo sente zinu ezi nyinaho omu nsahu ziraamara okumwoleka nkooku hati ntali nka buli obu twali hamu omu isomero? Kakuba ntungayo zindi nkongererezaaho tikyakuba kibi. Boojo nkuziihaha?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obwire obu bwaizire ekiro, Rweyamura yagenda omu kirabo Nakivubo okulya eky'ekiro, habwokuba omu Sosoro", "completion": "senta tibaacumbiraga abagoonyi, baabahaga oburaaro bwonka. Hakaba haroho ebbaara yonka habwa bo abaagonzaaga okwegurra ebyokunywa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nakivubo hakaba haroho ebirabo bingi eby'ebyokulya, buli muntu yayegombozaaga nkooku arukusiima. Rweyamura akaba ayeboniire ekirabo ky'Omusiiri, eki baayetaga Zanzibar Hoteeri. Kyali kyecumi n'abaheereza baamwo b'amakune. Etaara z'amaani g'enkuba zikaba nizikiha oburungi n'okusemera obu zaaleetaga okuhweza kwazo nukuraba omu birahuli by'erangi. Obumeeza obukaba buroho engoye zaabwo ezirukwera", "completion": "nubwo bwabanzaaga okucundiriza omuntu. Mukama wa hoteeri akaba atairemu rediyo eyaikaraga neezina okusemeza abagenyi. Rweyamura ha yahikiireho abali bakaba bakeehere, nahabweki akaba aina omugisa okwegombooza akaikaro koona akaakasimire omu iriiro. Yakomaho okwikarra ha kameeza k'omukarugu ha rubaju. Yaragiriza ebi akaba naayenda okulya n'okunywa, atarukwanguhiriza n'obukwakuba okuhyabiriza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu Zanzibar Hoteeri, Rweyamura akamaramu esaaha yoona. Byona akaba aizire na Magazine ye, agitaire aho ha rubaju kunu naalya kunu naasoma mpora. Ha yaturukiire omu iriiro, esaaha zikaba zaahinguraho kake omu ibiri. Aheeru hakaba nihahweza nka nyamusana habw'etaara ez'amaani g'enkuba. Rweyamura abanza ayemerraaho kake, arora obulyo n'obumoso, hanyuma ateekereza ati, \"baitu omungoonyo oku hati ningenda okukora ki? Obwire bukyali buto, kandubate mpora mpora ngende omu maduuka amakooto Nakasero, ndole abatunzi nkooku bacookere ebibambo byabo, ndengesanize n'emihendo ya Nairobi\". Akwata omuhanda, arubata mpora mpora agenda kukora Abajungu eki beeta 'kugurra ebintu omu madirisa'. Ahingura ekizaaniro kya Nakivubo, ahika ha baasipaaka, aheta naatoma obumoso, arubata akaanya aroleriire enkiro ya Wandegeya, hanyuma acwanganiza aigukira omu ruguudo orukooto orubeeta Bbomborroodi. Atandikira aho ha batundira emigaati, haihi na Odyoni Sineema, ekicweka ekirumu amaduuka agarukukirra kimu oburungi omu Kampala yoona. Agenda naarora ebintu", "completion": "naayetwara mporampora, ebindi 'naagurra omumadirisa g'ebirahuli', naalengesaniza emihendo n'eya Nairobi, ha yamazire emyaka ebiri. Agenda ahikira kimu ha duuka ya Durepa. 'Omu kugura' kunu nuho yaboiniire ebintu ebimu ebirungi mali, ebi yateeberiize ati kakuba akomorraamu kimu akakitookera omuligirwa we Abbooki nyenkya, nikisobora okukanyisa engonzi ze hali uwe. Baitu kandi omu ndyanga ye obusimooni oburukumarra kimu bukaba butärumu, okugura ekyekiro ekirungi n'ebyokunywa oteho n'ekiikaro ekirungi omu sineema. Yatandika okuteekereza muno. Ahonaaho ekiteekerezo nubwo kyamurabiremu nk'omurabyo gw'enkuba kiti, \"Baitu torukwijuka ensimbi ziri omu ofiisi ya Kayongo? Ekisumuruzo ha akitairege oboinege, ebbahaasa ogirozire, kandi orwigi oboinege tasigirege yaruboha! Nooha araakubona?\" Baitu omurabyo ogu gutamugambire ngu 'ekiro haraaraho abalinzi. Gutamwijukye ngu 'Agobeza munywani we azimba enda. Gutamuhe ekiteekerezo ngu, 'Abaisiki abamu, omuntu bamugonza nkooku ali, kunu tikuli nkooku aina'. Nahabweki bambi Rweyamura yakwata omuhanda yarubata naajwambura, naagarra nambere abairege kara rwebagyo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akasanga ekyombeko eki ekikooto ekikaba kirumu ofiisi ezindi nyingi kiteekere nk'etarumu omwoyo gw'omuntu omwomeezi. Ekyombeko kikaba", "completion": "kirumu enkuubo nyingi ezirukurabanganamu. Orubaju n'orubaju rw'enkuubo ezi, nuho hakaba hali enyigi ezirukutaahya omu ofiisi ezitali zimu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rweyamura ataaha omu kyombeko, agenda naarubata obunkenke, ahika harukuubo orurukukubuka nirutoma omu ofiisi ya Pita ei akaba nakyaijuka kurungi, ayekuba obumoso aterekerra naataaha omu ofiisi ya Kayongo. Omutima gukaba gutandikire kuteera munoho okukira nkooku gukora bwona,", "completion": "obu akaba naagorra omukono okukwata ibona ly'orwigi. Omunda akaba naayekaguza ati, \"Boojo haizirege omuntu yaruboha?\" Baitu obu yarukwasireho yanyoora mpora rwakinguka, yayegarukamu ati. \"Nangwa.\" Yagaruka yayehuuma ati, \"Nsenyiirwe kiyaga.\" Yataaha omunda, orwingi yarugarraaho amaanyuma ge, nabwo mpora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akyali ha bunkenke yarubata yagenda omu karugu nambere aboinege munywani we naata ekisumuruzo. Ahikaho; ata omukono enyuma ya kabada eyeekaba eroho, asanga haliyo akasumaali, ha kasumaali aho nuho hahanikirwe akasumuruzo. Akahanuurayo amizire omwoyo; aija akwatakwata naaserra akanyadeere kaakyo,", "completion": "nka kihimbaara oku akora. Akazoora, omukono ogumu gwikara nugukalinda kunu ogundi nuguleeta ekisumuruzo nugukitamu, anyoora, ahurra omunda kaabasuka kati pa! oyongera kwetebeza ati, \"Ekiyaga nikikyaseenya,\" baitu iraka erindi eri akaba atarukuhurra kurungir likaba nirigamba mpora liti, \"Eki otakaliire\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rweyamura asikayo kabada bwegege erugayo, atayo omukono akwatakwata akahurra yagihikaho eri yoonyini ei aboinege Kayongo naatayo agiihayo, agyegeka ha meeza, aboha eryahurro, Hanyuma", "completion": "agiihaho agirorra omu nsahu ye ey'empale eya ha nyugunyu agitamu ipeesa aliboha. Akwata ekisumuruzo akigarra ha kasumaali kaakyo enyuma ya kabada omu karugu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamazire okukora eki yayemerra yahengeka omutwe gwe okuhuliriza, atakaimukize orugendo rw'okuturuka, yahurra hataliyo muhwe gwa muntu. Yaimukya orugendo rwe orwa kabiri okuturuka omu kyombeko. Akaba ali habunkenke akasumi koona, amatu ge gakangaraire okuhuliriza akarukucwa koona. Tahurraayo kantu. Ahika", "completion": "ha rwigi arukingura, arurabamu agaruka arugarraaho, arubata akaanya ak'okuruga omu ofiisi okuhika ha rukuubo orukooto. Baitu obu akaba naaheta ati obwekubo obu obwamwihaga omu ofiisi ya Kayongo okumuta omurukuubo oruk ooto, akeecura omulinzi w'ekiro, n'omulinzi w'ekiro na uwe yamwekanga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omulinzi onu Rwambuya nkooku baamwetaga rundi ha murundi ogw'okubanza akaba agiire omu kibuga, rundi akaba ali", "completion": "omu nkuubo ezindi, rundi akaba agwijagiireho timmanyire baitu obu yayekangire Rweyamura yahababuka n'iraka likooto n'enkizi ati,'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwambuya ayongerra kimu kubaliza haiguru atarukumwikiriza n'okumarayo ebye arukubaza, agira ati, \"Muntu ki ou oraboine naagenda kurora", "completion": "ofiisi omu itumbi ly'akahogo\" (kunu obu itumbi likaba litakahikire). Omulinzi atandika kwamirra mutaahi we ati,\" Rwahwire ----ee!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rweyamura obu yaboine byakamba, agonza okumutemberamu aturuke omu kumirizi kunu naita omuhanda. Omu kasumi ako, bombi", "completion": "bakahurra kuruga ha nsonda endi ey'ekyombeko, Rwahwire naayetebuka naija kunu naakaguza ati, \"Kiki? Kiki? Kiki Rwambuya? Nooha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kiikaro ky'okugarukamu Rwambuya aihayo esirimbi agita ha munwa, esuliza. Rweyamura agira ati naakona, agema", "completion": "entomi y'amaani agyokya Rwambuya omu maiso, amukooba, enkongoteera y'omutwe agibanza ha simente, amutambuka acuncumuka naaturuka aheeru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwahwire na uwe owaakaba naija baitu naahwerereza, akahurra emirindi, omuntu nairuka naaturuka, agira ati, \"Nkuboine\" amukurata naamuhambya n'enduuru emuli ha munwa. Baitu Rweyamura okwiruka omu isomero akaba atakwegiire busa, Leero kaaswa kunu okuroho okujuna obwomeezi n'ibara lye! Atenterra n'enguudo naasirimuka.", "completion": "Acwanganiza agwa omu nguudo endi, ayongerra kimu kwiruka naayebinga ebiituru by'emiti ya ha nguudo rubaju. Baitu abantu b'omu Kampala bazira enduuru. Abalinzi b'ekiro boona omu kacweka ako, ekaba ebaimukize, kandi emirindi y'okwiruka ha nguudo za simente ekaba neebahabura nambere omuhiigo guli.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rweyamura ayongera kwiruka, egi enguudo ei akaba arumu agirugamu agwa omu nguudo endi, baitu kandi enu bambi ekaba eri kibumbuliko, etarukuturuka, ekaba eri hagati y'enkarra z'amaju, hampero yayó haliyo orukomera rw'ekisiika ky'amatafaali, ha mugoma gwakyo eruguru bakombekeramu ebibbalibbali by'ecupa,", "completion": "n'ebicwekacweka by'ebirahuli, nkooku Abahindi bakora okutanga abantu okubatemberra. Abarukumuhambya bakaba nibaija nibatoka. Akaba ategerwe embaju zoona. Okwongeraho eki, omu mwanya gw'entambu nk'amakumi asatu omu maiso ge akaleeba omulinzi ondi ow'ekiro na uwe aimukiibwe enduuru n'emirindi n'etoko, ayesimbire, ayetegere nk'ekitimba okumuzingiza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba akyali ati, ekiteekekerezo ekindi kimurabamu nk'enkuba kiti \"Orwigi oru ha bumoso torukururora?\" Na uwe ayegarukamu nk'omurabyo ati, \"Iwe ego kwo.\" Ahindura entambu ze, airuka naarwebinga. Ozimanyire zinu enyigi", "completion": "ezinyakwikara ha bikomera by'amaju g'Abahindi. Ateekereza ati, \"Boojo ndaasanga rubohere nandi rutabohere!\" Agorra omukono n'ekihika kirumu enkizi, akwata ibona anyoora naasindika, rukinguka nurwesuusa ha pata zaarwo. Agira ati, \"Otyo....haraija kindi....\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekindi eki kibaka kitali hara. Akaba aigukiire omu Kizigati kya hakaanyuma k'eduuka, kunu nju y'okuraaramu ey'Omuhindi. Omu mwirima ahuumira ekipipa ky'ebisusu na faakalimba, kigwa kiteera obwogo hasimente, akitammbuka naahiija, omulinzi ahababuka. Omumaiso ge hakaba haliyo ekikomera ekindi. Agira ati, \"Leero hati nkoleki?\" Akaba ataina", "completion": "mwanya kuserra nambere orwigi orundi ruli; nabwo noobu yakuruboine akaba atarukugumya ati yakurusangire rutabohere nka ruli. Kyonka ekirungi hali uwe ebikomera bya hakaanyuma k'Abahindi tibikira kuraiha muno. Akaba naasobora kuguruka akaimukya emikono akakwata ha mugoma gwakyo. Habw'omugisa gwe rubaju rwa kunu bakaba batombekiiremu bicupa n'ebirahuli.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rweyamura ayetuuta, aguruka akwata hamugoma eruguru, ayesika aguruka agwa rubaju rwa kuli. Asangayo enguudo endi ateera ekiikoohe ati, \"Ehuu\" naateekereza ati, \"Kampaho abarukumpambya mbatiire", "completion": "amabega.\" Arubata nairukamu naamagamaga. Obu akaba naahika ati ha koona y'enguudo, abaserukali babiri abapoliisi akasanga baamera, bakaba bamweserekeriire hanyuma y'okuhurra epumpu egi yoona. Baamuhamba obwara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obulemu hati bwatandika buhyaka n'abalinzi b'obusinge bw'abantu omu rubuga nk'oru, abakaba nibakora omulimo gwabo. Rweyamura akaba naarwanira okufa n'okukira habwokuba abantu b'omu Kampala bazira kuhurra ngu onu musuma, noobu okuba oli omu mikono ya Poliisi nibasobora okukutagurataagurraamu. Baitu ekikuru kya byona Rweyamura akaba narwanirra ekitiinisa ky'ibara lye,", "completion": "n'omulimo gwe n'obwomeezi bwe bwona obw'omumaiso. Akaba ali musigazi muto aina amaani, omubiri gwe gukaba gumanyiire ebisasaizi n'okukora muno okutajwaha bwango. Okuteera entomi oku yayegere nk'omużaano omu isomero, akakusanga kuli kw'omugaso omu kasumi nka kanu ak'okwerwanaho. Nyenkya Kyamukaaga akaba araganiize Nyakazaana we okumuliisa n'okumutwara omu sineema. Bakihurre bata!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebintu ebi byona byayekoba hamu byamuha amaani agatali g'obutoosa okurwanisa abaserukale. Omunda ye abagira ati, \"Muunyesereekeriire mwankumba mwankwata, linda nu mbooleke aga nazairwe na go.\" Omuserukale", "completion": "omu amucwamu, owa kabiri obu akaba naasa okumuhamba obwara amuteera entomi n'amaani ge goona amunaga kuli; ow'okubanza obu akaba naasa okumugwera yamwesumba, yayongera okwiruka obutarora nyuma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu noobu okuba oli musigazi w'amaani ota, akasumi kahika obu ojwaha okakondeza, amaguru gakateba, orwoya rukakuhwamu, omutima gukateera obutaikya gukasa oguraakuleetwa omukanwa. Rweyamura akaba ali haihi okuhika haihi n'akasumi ako ha yahikiire hakoona endi ey'oruguudo. Yayongera okwiruka yagikuba. Omumaiso ge ha rubaju rwa kuli orw'oruguudo yaleebayo motoka eyemeriire muhanda rubaju, etunuuliire ha arukuruga, agangaijuka naagyeyuna n'amaani amake ago aga akaba asigaizeemu. Akwata orwigi rwayo naahiija. Kiro", "completion": "eki kyonka akaba akwasire ha nyigi emirundi ebiri aina okugurukyagurukya niimugirra amakune niimutaahya boojo na rumu orwa motoka ruraamukunira rumutahye, omu kasumi aka arukwetaagiramu ati obwirukiro na h'okwebinga? Anyoora omukono gw'orwigi rwa matokoa n'ekihika n'amasiko abona rwamwekingurra na \"Kaije\". Agitaaha arukinga aikarra omu ntebe ya dereeva. Akwata ha kooma akaakya motoka erema kufeekya, ayongera okukasindika omurundi gwa kabiri, kunu ekigere akitaire ha ndeesi y'omurro. Na kuteezaayo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akaba naikya naahiija muno nk'anyakuraaliire okwikya limu akamara. Obu yaimukize amaiso akaleeba omuserukale arukumuhambya naaheta koona naamwizira, gwamucwera maingi. Omunda ye yayeganyira ati \"Leero nkabweza ira nkatabura nyingi hati ekyange kihoire! Baitu obu akaba ali", "completion": "omu kuhiija oku kwona, ekifuba nikyehaga nikyehagurra, entuyo neemwiturruuka nk'amaizi ahoire amasiko nk'arukwiha enjara omu banyinazaara akahurra iraka ly'omukazi erirukuheheera nirisisana oti rundi akaba aralihuliireho niriruga omu ntebe y'enyuma eya motoka nirigamba liti,\"Baitu tohindura ekisumuruzo eki!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu nkizi n'ensazi yoona, Rweyamura akaba ayeberwe ngu kwija kwakya motoka obanza kunyoora ekisumuruzo nukwo osindika akooma k'okugyakya. Ahonaaho atarukufaayo kumanya anyakumuhaire amagezi n'ebindi byona", "completion": "ahindura ekisumuruzo ekikaba kimuli omumaiso omu kiikaro kyakyo, asindika akooma injiini eyorra. Ataho etaara ahanga giya, atenterra naarabaho omupoliisi arukumuhambya, enkufiira agikwasire omungaro, orusaya rumulebiire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakaba baagendaho omwanya, omuserukale bamusigire enyuma hara iraka erirukuheheera omu ntebe y'enyuma lyongera okugamba liti, \"Nyikaire ndindiriize isenyowe. Iseenyowe mufumu, bamwetiire omurwaire.", "completion": "Nyizire na uwe, baitu nyowe nasigara omu motoka. Obu otaahire omu motoka tiinyina ekingambire, habwokuba nyikaire nyina ekihika ky'okumanya eki orukwija kukora.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rweyamura hati akaba amazire okumanya ati abarukumuhambya abasigire hara, yatwara motoka mpora mpora naahuliiriza orubazo orurukumuruga enyuma. Iraka likaba nirimusisanira eri amanyire kurungi, baitu atarukulikwataniza. Omukazi omuntebe y'enyuma na uwe akaba naasisanira kimu nk'arukumanya omusaija", "completion": "ogu anyakutaahire omu motoka ya ise baitu atarukugumiza kimu obu araaba naaroota rundi naarora. Rweyamura agendaho omumaiso kake, ahika ha muhanda rubaju aharungi, ayemereza maguru ana, enyakumwihire omu maino g'entale. Akubuka okubaza n'omukazi anyakumusahwire omu runyota.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamwetegeriize, Rweyamura akacwekwa enkizi ei akaba atakacwekwaga omu bwomeezi bwe bwona, habwokuba omwisiki ou akaba atunurraine na uwe omu kairimairima k'omunda ya motoka,", "completion": "akaba atali ondi n'ondi, baitu ni Nyakazaana omurungi we! Kandi hati enkizi, ensoni obutiini n'etuutu byakiraho ebya kara. Akasiswa oti rundi airukiire enjura omu rufunjo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyakazaana na uwe owaakaba amazire emyaka ebiri yoona atakabonaga Rweyamura, nahabweki atananyire biro binu nkooku ajwara, obu yayetegeriize ngu omusaija anyakuli ha siteeringi ya", "completion": "motoka ya ise, ou abaserukale baizire nibahambya tali ondi n'ondi, baitu ni Rweyamura enganjani ye, byamuteera ibumbakanwa eri akaba atakaitiranaga omu bwomeezi bwe bwona.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abanywani banu bombi obu baamazire kuhuna okumara akaanya, buli omu atarukumanya ebirukurabanganamu omu mutima", "completion": "gwa mutaahi we; nubwo Rweyamura yabalize n'iraka lye niritukumiramu kake ati, \"Abbooki omanyire okubinga motoka?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyakazaana agarukamu ati, \"Ninsobora okulengaho.\" Hanyuma nubwo amukaguza ati, \"Kandi iwe obu hati ndaakusigaha ekiro kinu? Ija tugende hamu Omufumu araakutwara ha orukuraara\" Rweyamura akaba ataina mwoyo gw'okugaruka nambere baarugire,", "completion": "naatiina kusanga omufumu yaija naaserra motoka ye n'omuhara, n'okusobora kusoborra okuraakurataho ahonaho, nahabweki ayegumya ahakana naagamba ati, \"Abbooki oku tindukwija okugarukayo, ndaagenda nyenka n'ebigere ha ndukuraara. Ka ngikuhindurre ngiroze ha twaruga.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akubuka, anyoora ekisumuruzo asindika akooma k'okwakya eyaka, ataho etaara, agihindura agiroza ha agiihirege. Akingura orwigi rwe aturuka. Akingurra Nyakazaana atunuliire ha rubaju na Nyakazaana na uwe aturuka atarukwikiriza amaiso ge okwitiraitirana n'age.", "completion": "Ahingura aikarra omu kiikaro ky'omubingi. Rweyamura amukingira. Ayeehikaaniza kurungi ha siteeringi, agitamu giya agisimbura neegurukamu nk'abeega boona, kunu Rweyamura amutunuuliire bwisobwiso. Agenda mporampora okuhikya obu yahweriireyo. Rwenyamura asigara omu kairima aheeru n'omunda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Atandika okusosooza omuhanda gwe mpora, omutima gumulemiire, okugaruka omu ngoonyo ye. Arubata naayetantara ebyererezi by'etaara,", "completion": "n'enkiro zoona nambere basobora okumumanyirra. Agira omugisa ataaha omu sosoro senta hatabaireho anyakumukagwize noobukwakuba okumwemereza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu obu yahikire omu kisiika kye, yasika ebikingyo yabigarraaho, yataho etaara kake yayerora omu", "completion": "ndolerwamu, yagaruka yazizimya ahonaaho, yaikarra ha kitabu kye. Obu omuhito gwe nubwo gwasisaine ogurukutandika buhyaka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yayekaguza ati, \"Leero nyowe nkatangana ki?\" Kandi akaba nahikya okwekaguza kwo ati. Omu mwanya gw'esaaha nka ibiri zonka akaba ayeretiire abanyanzigwa aba akaba atakatungaga omu bwomeezi bwe bwona. Okubanza omulinzi Rwambuya ou yasigire yaiha amaino, enkongotera yagibanza hansi, hati asobora kuba ali omu irwarro ogu tarukumugondeza okwomeera. Oyongereho omuserukale wa Poliisi, ali omu yunifoomu ya Gavumente omucwi w'ebirango kumuteera akamuta hansi rundi hati ou barukubuya ebizigira byamaiso naamugondeza okuba omu nkomo,", "completion": "naakozesebwa n'amaani ajwaire bwarabwankoko. Kayongo munywani we ou arasanga nyenkya sente z'abandi zoona zigenzire, hanyuma bazimupaatiikeho okwireha, atunge n'ibara libi ery'okuraaza ensimbi z'abandi omu ofiisi kunu ebbenge eroho, ogu na uwe naamukyena noobu araaba atakamanyire ngu nuwe. Omufumu ou motoka ye yatwaire, tarukusobora kumuteekerezaaho kurungi. Deeru ihangamura omuligirwa we Nyakazaana, ogu na uwe akaba amwebingireho. Kandi hamu n'ebi hakaba hataroho businge hagati ye n'omutima gwe, oti rundi omutima tiguli kicweka ky'omubiri gwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu obundi yayegumyaga ayegambira ati \"Kasita nkaba ntarukwiba kwetungisa, nkaba ningenderra okutungira ondi okusemererwa\". Baitu eki nabwo tikyamumaraga. Yatandika okuteekereza ati nibasobora okuranga omu mpapura rundi", "completion": "na ha rediyo omuntu anyakuhutaizeege Omupoliisi na Rwambuya nkooku arukusisana nibaihirra ha kusoborra kw'abantu abo bombi, omuntu naasobora kundangayo. Nkole ki nyowe hati, haakire kakuba ntarazairwe!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omutima habw'okumusarra muno omunda, aikaliire ha kitabu kye omu mwirima ekiro akateekereza habintu bisatu ebi arukusobora kugenda hamuguha, naami ako. Ekimu naasobora kugenda ha muguha, naayehanika naayeita, naaculeeza ebintu byona abarukusigara nibagamba nibagamba", "completion": "baitu naaba ayemazireho ensoni n'okusaalirwa okwainakwo. Ekya kabiri naasobora kugenda naayeranga hali Baapoliisi naabagambira byona. Naayemera ensoni n'enkomo n'okufeerwa omulimo gwe na byona. Ekyakasatu naasobora kugenda hali omuntu wa Ruhanga omukuru w'eby'ediini naamwaturra byona.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanu yaijuka ngu babarahiza okutaatura ensita z'omuntu weena anyakugenda hali bo okweijukya. Yaijuka kandi ebigambo ebi basoma Omu Kereziya ngu, \"Omusiisi obu azira akaleka ebikorwa ebibi----- alijuna obwomeezi", "completion": "bwe.\" Hanu yahurra omutima gwe gwaikyaho kake. Yateera akabbiriiti yarora ha saaha, yasanga ziri munaana. Yagira ati, \"Obwire bukyali hara.\" Yayekiika ha kitabu eruguru acwiremu kugenda hali Omukuru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Atalinde obwire kukyera kimu, akaba naataaga okugambiraho omuntu obujune bwe kitali eki bukaba nibwija kumunagirra nibumwita. Nahabweki obu bukaba nibutaabataabana buti uwe naaturuka. Kampala akaba agimanyire, nahabweki atatunge", "completion": "bulemeezi kuhika ha akaba naayenda. Yayeranga. Omukuru obu yamuboine yamanya ati, \"Anyakuraire kubi omumanyirra amazinduka.\" Yamutwara omu kisiika ky'ensita. Bali bonka babiri Rweyamura yayesumurra. Omukuru ahuliriize n'embabazi n'okuganyira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamazire, Omukuru yamugambira ati, \"Mwana wange hati omazire kwaturra nyowe, hati leka tuteeze amaju ogambire Isitwe.\" Baateeza amaju. Okusaba Rweyamura oku", "completion": "yasabire kiro eki akaba atakakusabaga. Obu yaimukire arugire ha maju ge, omutumba gwe gukaba nugwanguhirraaho n'omutima gwe gutarukumusarra muno. Baitu egi teri mpero.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukuru akaikarra na uwe omu kasiika ako yamuhanurra ebi esemeriire okukora. Bikaba bitarukurahuka. Okubanza, akamuhanurra ati agende arole", "completion": "Nyakazaana amugambire byona. Akaba naatekereza ati nikisoboka kuba ngu Nyakazana ebigambo ebi tabigambiirege ise kandi talibimugambira, yamuha amagezi amwesige.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekya kabiri yamuhanurra okugenda hali Pita Kayongo kumugarurra sente ezi, Rweyamura ezi akaba akyaina omu nsahu y'empale", "completion": "ye eya ha nyugunyu. Omukuru yamugumya ati, \"Nkooku ali munywani waawe naasobora kukuserekera naatakunaga aheeru. Na uwe mwesige.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukuru obu yamazire okubaza ebi, bombi baaculeera okumara akacu. Rweyamura akaba naateekereza ati, Omukuru", "completion": "ainayo kindi eki araayongerayo. Obu yaboine kitaizire, nubwo yakagwize ati, \"Kandi taata abapoliisi mbakoleki?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukuru yabanza yaikaraho kake naateekereza, hanyuma yamugarukamu ati, \"Abapoliisi baleke bakole omulimo gwabo.", "completion": "Obu baraakuserra bakakuzoora obaaturre byona, obu batalikuzoora, kiriruga hali iwe ira eki olikora.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyowe nkasiga Rweyamura naaturuka naakwata ogwe naanye ninkwata ogwange. Ebyamufiireho ebindi ntabimanye. Baitu ngoza", "completion": "kuteekereza nti ataleme okworobya n'okusingura engonzi z'omu mutima gw'omwana mugenzi we ou yagonzaaga ati.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kakonko n'omukazi Majege, baabyamaga kitabu kimu. Kakonko akaba ali munyeete,", "completion": "kandi mugufu nk'enkonera, akulize amasurubbu ha munwa, acwekere oruhara ha mutwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Majege mukazi we Ihunde akaba ali w'okusemererwa nk'entaahi kandi w'okusandaara nk'entuuha hali abataahi aba haihi.", "completion": "na hali abamanyi ab'aheeru, busaho ayaakugizire obulyo okugamba ati, Majege asobora okwangana, rundi Kakonko okumwebiriikirra.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kakonko omunyeete omwombeki, obu yaimukaga ajwahire okukora bakamwihurra ebyokulya akalya,", "completion": "akaiguta akatemba kubyama, orusaya akata omu kaganja, ahonaaho atandika okugona.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amasurubbu ha munwa gwe eruguru, geetuuta gagaruka geegarra. Enju yoona", "completion": "omu kizima ogira oti rundi manyeki barungi harumu arukuteera ikondere!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu bambi atugwijagirre nkaha omurungi! Kunu musaija we naahiriita naahiira enyindo obuzina, Ayasamwire akanwa nk'empyo. Baitu Majege omu makune n'engonzi,", "completion": "ebi akaba aina hali iba, akaijuka eby'omu isomero ira, abaana ebi baakoraga omu bbodingi, hali bagenzi baabo abanyeete abaaraaraga nibagona.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubazi ogu, Majege akalengaho okugujumburra iba. Baitu obu gwalemaga okutamba, Majege omu makune amaingi, yasoromaga omubazi ogundi. Omubazi ogundi ogu", "completion": "gwali, okusindikaho iba n'enkokera naasisa nk'arukugamba ati 'Gira mpora tugwijagire Atwoki na Mahiiha ya hanu tehurra etaija okutusahura omu nju.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu okusindikaho kake n'enkokera eya Majege omunyiginya Omusaigi nakwo obu kwalemaga", "completion": "okutamba, Majege yagiraga obundi ati, \"Leka mmusindikeho muno rundi ikondere lyakuculeera.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Habwokuba ebijumburro bya Majege hali iba arukugonzebwa Kakonko bikamuleetera okubiihirwa kukooto okwarugirwemu Kakonko omunyeete okwebiriikirra Majege we enganzi", "completion": "hali isezaara Rufundamu Omusaigi omuka ye ey'ekyaro Busaiga. Naayoleka isezaara asaliirwe. ati, \"Majege omukazi wampaire tampa businge kuhuumura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mugenzi waawe omwenza ki?\" Majege omutezi nk'abenda yagarukamu nk'atarukwenda. ati \"Ebigambo", "completion": "nkaba mbikabiizeeyo, leka hati mbite aheeru. Eky'okuraara muro nkabona kingi, habw'okugona kw'Atwoki.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija onu Rurondooka ou orukwija okusomaho akaba ali musaija agumiire eka, araihire, nairagura omubiri, aine ekiimironko n'omutwe", "completion": "gw'akabengo ogukaba gutandikire okucweka oruhara, amaino g'obutaagi, n'enyindo y'omujuba. Omu kutwarra hamu, akaba ali murungi w'okusemererwa kandi w'amakune.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka akaba aswire aine n'abaana bataano Mukazi we Asita Kyaligonza akaba alindiire haihi, kijumba ky'Omwitirakati. Akaba", "completion": "ali mukozi ayagonzaaga eka ye n'abaana be. Baikaraga omu rubuga orukuru orwa Gulu omu nsi y'Abacooli.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka yagonzaaga muno okunywa amaarwa, baitu omutwe gwe gutarukusobora okugalema. Yakoraga omu kitongole kya Piida. Habw'okunywa kwe oku okwingi, omwezi ha gwahwerahoga", "completion": "omusaara gwe yabaga agucwire amatu, gusigaire guli kipumpu okuhikya akasumi obu kaahikire ab'omuka obu baalemerwe okutunga akasura k'okurunga omukubi n'akasukaali k'okunuliisiriza aka caai.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukazi enkinzo tiyamuhwaga omu ngaro, okuteera ebikoba n'okwigarra waihuru. Akasabbuuni k'okunaaba kaabaga k'okujumira", "completion": "omukago. Ez'okuheererra abaana n'okubagurra yunifoomu zaabeera kimu z'empambiiro. Kyaligonza yalemesebwa nkooku araarolerra eka n'abaana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka ibara lye lyonyini likaba liri Jeemusi Itungo, erya Rurondooka bakalimurukirra habw'omulingo ogu yarubatiramuga obu", "completion": "yabaga amazire okugeeseesera. N'omukazi na uwe bambi bakaba nibamwetera ekirukirro kya iba, bati muka Rurondooka. Tikyamusemezaaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yatandika okusuubura n'okuhiisa amaarwa, habwokuba akasanga ngu nikyo kintu ekirukukira okuleeta sente nyingi ahonaaho. Baitu obulemeezi obu yatangaine nubwo bunu, ha kiro eki gaahyeramuga, Rurondooka yagendaga araaliza banywani be boona agabateekera banywa bagondora nk'abarukusemeza kwo obugenyi bwa munywani waabo. Kandi tiyagarukiraga aho honka, habwokuba obwire obu bwakyaga nyenkya, obusente bwona omukazi obu yabaga atunziremu abumwihisaayo n'okumukanga n'okucoomera nukwo agende nabwo abunywe obu arainuka. \"Baitu amagezi tigaba g'omu,\" embuzi neegambira engo. Kyaligonza obu yaboine byaba biti, yacwa amagezi yatandika okuhiisizaaga amaarwa", "completion": "ge omu bataahi abakaba beetegeriize obulemeezi bwe obw'okuliisa, okujweka n'okuheererra abaana. Baitu nabwo akasente koona aka yakatundaga obu kaasigarahoga akagira ha akaserekere, obu yaijaga akaserekurraayo agenda akanywa. Abasaija abarukukira obwingi bamanyire okuteebereza kurungi nambere abakazi bakira okusereka ebyabo. \"Akwirukya nuwe akuha amagezi,\" aba ira nkooku bagamba. Kyaligonza obu yaboine ebi byona bimulemeseze, yatandika okuteekereza muno akaikaro akandi aka asobora okwahuramuga obusimooni bwe obu, obu akaba naasonda. Ahonaaho ekiteekerezo kyamwijamu nikiteera nk'omuyaga nikiiruka nk'akairiringwa, baitu yakikwata n'amaani yakigumya yagonza okukirengaho arole.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka akaba aine ekintu kimu eki yagonzaaga muno, kandi ekitaramurugahoga noobu yabaga atamiire ata, noobu yabaga akondiize nkaki. Niyo enkufiira ye enkooto erukusisana", "completion": "nk'eza Baadiisi baajwaraga ira baitaireho n'ekyapa ky'entuuha. Enkufiira enu ekaba ekozerwe n'amagezi, ina omwaya omurusu rwayo n'ogundi omu mbaju zaayo. Kyaligonza yateekereza ati,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Ekiikaro ekirukukira oburungi n'obusinge okuserekamu ensimbi zange, iba nyowe nukwo akaleka kuziinyibaho n'okuzinyihisaayo,", "completion": "nukwo kwita ha mutwe gwe. Ekiikaro kinu busaho n'omu asobora okukyekenga noobukwakuba okukiteekerezaaho.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nahabweki, Kyaligonza eki yakozere nukwo kumalirra okuserekaga siringi ze zoona omunda y'enkufiira ya", "completion": "iba nukwo kugamba ha mutwe gwa iba Rurondooka, hanyuma y'okwihingisa akaita omunsimbi ez'empapura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omwami we obu yagarukaga ekiro naarondooka ataine agabaza n'ageemerra, esapeeho akagyeiha ha mutwe naataratara akagihanika ha musumaali gwayo ekeesimba nk'ekyapa ky'abateezi ba mairo, akatemba omu kitabu kubyama, enyindo akaihiira obuzina, akatandika okugona,", "completion": "atakyamanya ebirukufa aheeru, Kyaligonza asoobooka mpora ahanuurayo enkufiira agitwara omu kisiika ekindi, acumika akatadooba, asuukura omu bisweko by'omunda y'esapeeho abbwekayo obuguuda bwe. Abaziira aburanganiza kurungi, agigarra ha musumali gwayo etungeera. Agarukayo abyama.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyaligonza obu yabonaga nooti ez'itaanoitaano n'ez'ikumiikumi zaakanya, aziihayo azihingisamu eza abiriabiri. Ez'abiriabiri na zo obu zaahikaga omu kikumi,", "completion": "ezisereekurrayo azihingisaamu eza kikumikikumi nukwo haleke kuzooka ikuuma lyona rundi okulemeera okutali kw'obutoosa, baitu ebbenge ye ikale nkooku yakahangirwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuzaano gunu gukaba gutandikire kunurra muno omukyara Rurondooka. Yaguzaanaga limu rundi kabiri buli sabbiiti. Akasumi obu kaahikaga kugurra abaana engoye rundi kubaheererra fiizi, hati ebikaba bifookiire", "completion": "kimu gabu ye, agenda omu bbenge ye ha mutwe gwa iba, asereekurrayo ezi arukwetaaga amara amabanja ge, agura ebi arukwenda, hataroho n'omu akengere ha aihire sente.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obumu habw'okuburabuza obusinde, rundi obu yabonaga iba amutaireho muno amaani, yagiraga sente nke ziti aiserekanambere zisobora", "completion": "okuzooka bwango, iba aigwaho agenda asemeriirwe nk'anyakutwaire eky'omuhendo ntamanya airukire na byoyanswa enswa zoonyini zimuli ha mutwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro kimu, Rurondooka akagaruka omuka atabire, amabanja gakaba gamuhinguraine n'ensimbi z'okunywa akaba atainazo omu nsaho.", "completion": "Akagaruka omuka karaho okukira bwona. Akaija naaboya, naaserra akaiho ha aratandikira obulemu oburamutungisa sente omunsaho, akagarukayo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Habwa Rurondooka okutaahaga obwire buhoireyo buli kiro buli kiro, omukazi akaba amanyiire okwihura ebyokulya bye akabifundikira kurungi, akabimuteera ha meeza ha rubaju nka hali. Obu yagonzaaga okulya alya, obu ataarasiimaga aleka. Leero kiro kinu obu yaizire yafundukuraho esahaani, yabikwataho yasanga bihozire. Yaboigorra omukazi", "completion": "ati; \"Binu ocumbire byokulya ki? Buhoro nk'obuhoro buli! Mukazi iwe kokangaya ira tomanya oku mba baro? Abaana abo booha? Eka enu egira nyineeka ondi? Habwaki buli kiro buli kiro ondiisaaga obuhoro? Mpa sente ezi otunzire hati ngende omu hooteeri nyeserurre ebyokulya ebirukutagata ndye.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyaligonza: \" Nyowe tiinyina....................\" Kyaligonza obu akaba atakamazireyo eki erukugamba, yamucwamu bwangu naahagukira haiguru ati, \"Sente oinazo.", "completion": "Bakangambira ngu hati amaarwa ohiisiza omwa Nyangoma n'omwa Kaiti, kandi byona nooha yakuhaire orusa okuhiisizaaga oku amaarwa?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyaligonza na uwe abaza kunu na iba naaleeta ati, \"Nkugambiire nti", "completion": "hati tiinyina sente, ezi nyikaire nyinaho nizo ngulizeemu sukaali n'ebyokulya by'abaana.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka aguniriza ati, \"Kandi ezaasigaraho waitaha? Omu bwato bw'amaarwa bwona nihasobora kurugamu siringi", "completion": "ezi zonka? Obu oraaba noogonza obusinge, leeta sente hati hati. Amahembe galiira ha nte.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyaligonza na uwe akayukire amugarukamu ati, \"Hati orusoma runu rwakaba kutandika, orasaswire fiizi z'abaana nandi orabaguliire engoye z'okujwara? Iwe obu obona nibagenda nibasoma nibajwara nibalya, ogira ebi", "completion": "byona birugaha? Bitoonya kuruga omu iguru nk'emaanu? Ngira biruga omu kwehaahatira n'okufaabbiina kwange. Ninsisana oti rundi tingira musaija, n'abaana oti rundi tibagira isebo. Iwe ezaawe okora zoona oitaha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Iba Rurondooka amugarukamu ati, \"Tikiri kyawe iwe omukazi okunkaguza sente zange ha nzita. Nyowe mmanyire", "completion": "nkooku ntegekera eka yange. Iwe nooragirwa okuunyoleka mbere ota sente zoona ezi oiha omu maarwa n'omukisura.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abatobato omu bitabu bakaba batandikire okukangarra n'okwimukya emitwe n'obutiini nibagira bati, \"Leero aiziire", "completion": "kara kiro kinu Isiitwe!\" Omulingo Rurondooka ogu akaba alumu kiro eki gukaba nigusisana", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: nk'ogw'omuntu owaakaba ataine kwo kantu omu nsahu, kandi ekya kabiri nikisisana ngu, omu kasumi kanu amaarwa gakaba", "completion": "gamusweriire kimu obu ataagatayoga ayesanga atarukusobora okuteekaana. Habwokuba nukwo kiba kiti abantu obu bahinguraniza etamiiro okumara omwanya mukooto.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nukwo nu maau wange ntakwikaizeeho, Jeemusi na Asita obu bakaba bali omu nkungani enu, ekiniga kya Rurondooka kyaswakirirra kimu, yakwata omukyara we Kyaligonza yamusika yamuhuumiza ekisiika yabanzaaho obuso. Obu akaba", "completion": "atakabuurwire, yamukakamu oruhi omukazi yakunga abaana boona omu nju baayekanga, ab'obwisiki baatandika okurra. Rurondooka ateera amurabaho ahwera omu kisiika ha kaifo, atandika okutindura ebintu byona naaserra sente ezi araanywa kiro eki.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okwanjalika ebintu, yagwaho orupapura rumu rwa siringi ikumi omukazi oru", "completion": "akaba ahamiize nambere yayetaga hara, nuho omu kisago kye omunda omu pamba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka arugayo n'obusinguzi arukwasire omu ngaro naarwolekereza omukazi ati, Nambere enju yabo ekaba eri hakaba hatali hara okuruga ha Poosita, kyali nk'ekicweka kya mairo kyonka. Asita obu yagenzireho omwanya muke, ebintu yasiga yabisereka ha muhanda rubaju habwokuba bikaba nibiremeera muno. Yarubata naahyabiriza, naagenda kake", "completion": "naarora enyuma habw'obutiini okuhikya obu yahikire ha Poosita. Yataaha omu kasiika K'esimu, yaterra aba takisi, yabeeta okwija okumusanga ha Poosita. Akaija kubona izire takisi neeyemerra ha Poosita. Yagiirirra yagambira dereeva ati; \"Niinyowe nkwesere ningonza ontwale Patiko, baitu ebintu byange biri omu maiso aho, ndakuragirra oyemerre.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi omubingi wa takisi ati: \"Ikarra tugende.\" Yaikarra ha ntebe enyuma akangaraire, amaiso gamuli omu idirisa aheeru omusaija taikara kumuhinguza ebintu bye omu mwirima. Yamwemereza obu baahikireho, Kyaligonza yaruga omu motoka, dereeva akaija okubona omukazi naiha emigugu ebiri omu kisaka nagireeta, yaturuka aheeru yamukoonyera baagita", "completion": "hakaanyuma ka motoka. Dereeva yakenga ati haroho ekisobere hali omukazi ogu kyonka tiyakaguza. Baitu yamugira ati; \"Mukyara noomanya nkooku Patiko kiri mairo nk'amakumi abiri okuruga hanu kandi nkooku kisobora okukutwaraho siringi nk'amakumi ana?\" Kyaligonza yagarukamu naikiriza ati, \"Ego ninkimanya kurungi, tugende oleke kutiina niinyija okukusasura.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Dereeva motoka yagiha omurro, yacumika etaara yahweza kurungi. Oruguudo kuruga Gulu kuhika Patiko rukaba ruli rurungi, rutereekeriire rutarumu na busozi, kandi obwire habw'okuba bw'ekiro", "completion": "ha kaba hataroho motoka nyingi omu muhanda, nahabweki batasiimbye batahikire ha nkubuko y'owaabu Asita, Patiko. Yamutaahya omuka ya ise na nyina n'abaabu ha yazairwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka obu yagarukire omuka omu itumbi akaija naayeta kunu naahaaka omukyara we, naagonza okugarra obusinge n'okumwebesa ebibairehoga kara. Baitu atahurreyo iraka", "completion": "erirukumugarukamu. Obu yahikire omu kisiika ky'omuhara omukuru yamusisiimura yamukaguza ati: \"Nyina inywe araha?\" Omwana yamugarukamu ati, \"Agenzere Abohere ebintu bye byona yagenda.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka atagarukemu, akahuliiriza ebigambo by'omuhara ahunire, hanyuma yakubuka yagaruka omu kisiika", "completion": "ky'omukyara we. Obu yayeyongiire okurora n'obwegendereza, akasanga kwo engoye ze zoona zitarumu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekindi akarora ekisiika kyona nikisisana nk'ekinyakutindwirwe abasuma, ebintu byona bigangalikirwe kunu na kuli. Rurondooka akaba atakyaijuka ngu eki nuwe akikozerege kara kiro eki, obu akaba naaserra sente z'okumugarraayo okunywa. Obu yazoire ngu suutukeesi y'omukyara we na yo ekaba etali omu", "completion": "kiikaro kyayo yagumya ati, \"Asita eki agambirege akikozire kwo\" Yaikarra ha mugoma gw'ekitabu atuntwiire, amaarwa gaasisa agarukumuhwaho. Yayekaguza ati, \"Boojo asobora kuba agiiraha omu bwire obu obw'ekiro?\" Baitu yayegumya ati; \"Tagiire hara, nyenkya araagaruka. Hanyuma yatemba ekitabu kye yayesweka yabyama.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asita onu omukazi ayazookaga kurungi, kandi nyinabwenge mali ayagonzaaga abaana be na iba, noobu iba araaba akaba aina obuceke obu, ataikirize Rurondooka kugwijagira obu yatembere omukitabu. Rurondooka na uwe yagonzaaga", "completion": "muno mukazi we kandi naamutamu ekitiinisa; baitu kandi haruguru ebi yamukoraga tibyayolekaga ngu naamugonza kwo. Omu mutima gwe haimukamu obulemu bw'amaani, omuntu okukora kubi ou orukugonza kandi ou orukutamu ekitiinisa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyenkya Rurondooka akaimuka kara. Obu akaba atakagenzire omu ofiisi, yabanza yayerabya omu bataahi okutata", "completion": "rundi Asita taikara kuba nuho agenzerege. Baitu hoona obwokurorraho obu yarozire bukaba nubwoleka ngu tagiireyo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yagaruka omuka abaana batakagenzire omu masomero okusoma. Baamwizira omu omu nibamusaba sente z'okuhayo habw'ekyanyamusana omu isomero.", "completion": "Obusente obukaba busigaireho ekiro yabwekokoora yabubaha. Abaana baagenda omu isomero. Omunyoro Rurondooka yasigara naaboha enju ataine w'okusigaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu Piida nambere yakorraaga, bagenzi be bakazoora ahonaaho ngu haroho ekinyakusobere hali Rurondooka", "completion": "waabo ow'obutoosa ou bamanyiire ow'okusemererwa n'okusandaara. Abamu bamukaguza bati, \"Jeemusi obaireki leero! Oli kubi?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu yabagarukamuga naayegumya haruguru ati ali kurungi. Baitu omu mutima akaba aina ensoni haw'okwijuka ebigambo ebi agambirege ekiro naakungana n'omukazi n'abaana nibahurra, habw'okuteera omukazi n'okumucundubuura kumuhuumiza ekisiika, n'okugenda omu kisiika kye akatindura ati ebintu bye. Omu kasumi ako, Rurondooka", "completion": "akaba akengere ngu Kaligonza agenzere kwo owaabu. Yahurraaga aine ensoni okuteekereza nkooku asobora okugenda omu maiso ga Isezaara okutongana n'omukazi. Ebi byona bikaba bireesere okuhinduka ha nyikara ey'obutoosa eya Rurondooka, bataahi be aba akora na bo obutoosa ei baayetegeriize ahonaaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu ihangwe Rurondooka yagaruka omuka, kunu tiyakikoraga obutoosa. Akagenda okurora ebintu nkooku bikaba biri omu kasumi ako rundi manyeki taikara kusanga n'omukazi yagaruka; baitu akasanga eka yoona eculiire, efukire nkooku yagisigire", "completion": "nyenkya. Musana ogu atalye ekyanyamusana, akaba ataine mwoyo gw'okugonza kulya. Orwebagyo obu yainukire, yagenda atereekeriire yagaruka omuka okusanga abaana. Hakaba haroho ebyokulya eby'omuhara omukuru Kajumba akaba naasobora kucumbira bagenzi be kiro eki.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka hati akaba amazire okumanyira kimu nkooku omukazi yayangaine ali owaabu Patiko. Akaba nahambirizibwa okugaruka omuka kara kurolerra abaana, kutegeka ebya haka. Ebizibu omukazi ebiyarwanaga na byo uwe ebi akaba atakabonaga yatandika okubiitirana, kandi byaijaga bikurataine nk'ebisa by'embuzi. Engoye", "completion": "z'abaana okuzoogya, ebyokulya omuka n'omu masomero, okurolerra ebitungwa n'ebikwato byabo. Rurondooka obu yagarukaga omuka asanga yalemeera, yafuka tiitiiti. Abaana batakyasemererwa, enjunza ezikaba zitaboneka omuka ye zaatandika okulya abaana ebigere. Rurondooka yasanga omulimo gumuhinguraine kandi atarukusobora kutunga omukoonyezi ondi ahonaaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebintu ebi byona obu byamazire okwetuuma aho, byamwolekera kimu omugaso n'engonzi za mukazi we omu mulingo omuhyaka. Jeemusi yaikarra hansi yaihayo orupapura, yakora omu nsaho y'omunda y'ekooti ye, yaihayo akacumu ka fonteini, yahandikira omukyara we ebbaruha ey'engonzi okumusoonasoona agaruke. Yagitweka owaabu omuka. Yalindirra n'ekihika", "completion": "Asita eki araagarukamu. Baitu Asita eki yagarukiremu kitamuhe muno maani, habwokuba obu yamazire okusoma ebbaruha ye, yakwata akacumu na bwino erukunanata yahandiika ha rubaju rwayo ebigambo binu; \"Eka yaawe tindigigarukamu okuhikya obu olireka etamiiro.\" Yagikuba nkooku yaizire yagita omu bbahaasa endi, yagihandiikaho ibara lye yagimugarurra!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekihika kya Rurondooka obu yaboine omukono gwa mukyara we ha bbahaasa noosobora okutoma nkooku kyali, kandi ningumya nti okumurora omunda", "completion": "nooyetegereza nkooku yabaire obu yasumurwire ebbahaasa yasangamu ebbaruha ye yoonyini ei yahandiikire niyo bamugaruliire, eyongiirweho n'obugambo buli obuke omu bwino erukunanata.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuntu kukugarurra ebbaruha ei omuhandiikiire, kireeta ebiteekerezo bingi. Nikisobora okumanyisa ngu taine rupapura okukuhandiikiraho, taine mwanya gw'okuruserra; nikisobora okumanyisa ngu", "completion": "ebi omuhandiikiire naabigaya rundi tarukubyenda, nahabweki ekirukukira nukwo kubikugarurra. Obundi nikisobora okumanyisa ngu takyayenda okugaruka okuhandikirana na iwe n'okwahura ebbaruha zaawe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka obu yamazire okusumurra ebbaruha ye arozire na buli obugambo obugiroho", "completion": "omu bwino y'omusaai, yagyegeka ha rubaju rw'emeeza ye atagikubire, yaikara emuhangire amaiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okumara ebiro ebike ebyakurasireho ebigambo by'orukarra oru orugufu omukazi oru yamuhandiikiire, 'Tindigigarukamu okuhikya olekere etaamiiro', Rurondooka akaba atarukusobora okubikingira aheeru y'omutima gwe, akaikara naabiteekereza. Harubaju orumu akaba naamanya ati, mukazi we akusoboire", "completion": "okumuhandiikira naamutura okumuteera empi, kumuhuumiza ebisiika, kutindura ebintu bye, kutwara obusente obu akaba ayahwire kukonyeza abaana be; baitu ebi byona atabifeeho, okwihaho etamiiro ye, kandi ekindi akaba atarukumutura kunywa amaarwa baitu etamiiro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'omwanya gwa sabbiiti nk'emu Rurondooka obu yamazire okuteekaana, kuruga omu nkizi ei yatungire ha bbaruha ey'okubanza, kandi obu yamazire n'okwehanuuzaho abaabu n'enganjani ze, yamalirra okuhandiikira omukazi ebbaruha endi ey'okwetonda atarukugirabya omu poosita, baitu neetwarwa", "completion": "omwesigwa we Kaakulikaakunu owaakaba naasobora okumwongererraaho ebindi n'akalimi; kandi habwokuba Manywayo owaabu omukazi arukusobora okukikora atamwongiireho ebizibu ebindi. Rurondooka obu yamazire okuhandiika ebbaruha ye kurungi yagyongeraho obugambo bunu ha mpero, \"Akiiki nkwesengeriize leero enu otagingarurra. J.I\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaakulikaakunu akaba ali mutaahanju omwa RusotaIsezaara Itungo, nahabweki obu yahikireyo omu bwire bwa nyamusana aho, akateera naarabamu. Boona obu baamazire okumuramukya, yaihayo ebbaruha ya Kyaligonza yagimukwasa. Asita akaba ataina eki arukugira ngu ky'ensita omu bbaruha ya iba, nahabweki yagisumurra", "completion": "yagisomera aho omu maiso g'abantu boona n'ebigambo ebindi Kaakulikaakunu ebi akaba naayenda kumugambira abimugambirra aho. Kaakulikaakunu na uwe yatandika okwetondera Asita omu ibara lya Itungo, Asita ahuliiriize kwonka atarukugarukamu baitu kyonka ab'owaabu abamu nubo bakaba nibagarukamu nibakaguza Kaakulikaakunu ebikaguzo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orubazo obu rwahoire, Asita Kyaligonza yagenda omu kisiika ekindi okugarukamu ebbaruha ye. Atabandaaleyo habwokuba ebi akaba naagarukamu bikaba bitali bingi kandi munywani we noobu araaba yamujumire omukago kutamugarurra ebbaruha ye, ebigambo ebi ebike ebi", "completion": "ya handiikire akabita habbaruha ya iba ha yasoboire okutunga akaanya. Binu nibyo yamugarukiremu na bwino y'omusaai: \"Tiinyina mpapura z'okukuhandiikiraho. Obu olisiima otungire omwanya, oliija n'abakuru b'owaanyu baikarre n'ab'owaitu obagambire nkooku ndi mukazi mubi. Asita.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Jeemusi Itungo ekirukirro Rurondooka, amaiso akaikara agatataire omu nkiro n'ekihika, alindiriize Kaakulikaakunu, habwokuba ebbaruha ei yatwaire akaba agihandiikire naayetonda naamujuma omukago naamwijukya obusumi oburungi bwona obu baakamara hamu. Naamutebeza abaana be nkooku bali kandi nkooku barukumwetaaga kandi ekindi akaba aina okunihira kwingi omu mukwenda we owaakaba aine obuzaale bwa haihi mali na mukazi we kandi kunu nganjani ye. Nahabweki", "completion": "noosobora kuteebereza noorora obusaalizi obu yatungire obu yasumurwire ebbahaasa yasanga omunda ebbaruha ye yoonyini niyo bamugarulire, n'obugambo obuke obuhandikirwe omu bwino y'omusaai. Kaakulikaakunu na uwe atamanye ngu ebbaruha ei yatwaire niyo baamuhaire kugarra. Rurondooka yaikara aculiire ainamiriire hansi kumara akasumi, hanyuma nubwo yakozire omu nsahu ye ey'empale, yaihamu ekibiriiti yateera akasungu yakwata ebbaruha ye yagyokya yoona okuhikya esiiririire kimu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rurondooka akaba abonaboneseze omukazi emihito nyingi, omukazi na uwe akasumi ke kaali kahikire kumurumya. Eby'amakune bikaba bitakyaroho. Kiro eki Rurondooka owaakaba akeehezeeho okunywa kwe habwa talitali ya haka na habwa", "completion": "sente kwikoonyeza abaana ebi byona akabihwaho yahwera omu birabo kwetamba omuhito habw'okwigaliriza obusaalizi bwe n'ebitamiiza. Kuruga obu ebigambo byasobera kimu, okuhikya abaabu obu baahambiriziibwe okutwara abaana abamu okubalindira omu maka gaabo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaakulikaakunu nk'omuntu owaakaba amanyire embaju zoona kandi ayarozire Kyaligonza omulingo akaba arumu, yasoma omutima gwe kandi na habw'okumanya ebi yahandiikiire iba yaimuka yagenda hali Barwenda ise Itungo. Yamugambira ati, \"Akasumi kahikire ebigambo binu obitaahemu n'omukuru mutaahi waawe Rusota. Muka", "completion": "Itungo nyowe nkamurora tali w'okugaruka kwo, rundi, buli iba alekere etamiiro, abaana omukazi tarukubafaaho. Itwena ebya Itungo tubimanyire, omukazi noobu yayangaine akahikya, mukazi ki ondi akusoboire kugumiisiriza akahikya nambere Kyaligonza yahikize? Noosemerra oyete Itungo n'abakuru b'oruganda tumuhane tutakategekere kugenda Patiko.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rusota ebigambo bya Kaakulikaakunu akabisiima baitu yamugarukamu ati, \"Ogw'empanangano tigwijura kifuba, noogira oti Itungo ha yakahikira aho tinkamuhanaga ha kigambo ky'etamiiro", "completion": "ye egi? Hati ngigyo eka ye, yagiseesa. Nyowe Rusota ninyija kutegeka na uwe ekiro, tugende tumugwe omu maguru, kandi turaagira tuta?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rusota akaraaliza abantu abarukuhika omu ikumi na babiri, abasaija n'abakazi. Bakapangisa motoka enkooto eyabatwaire yabahikyayo ha kiro Kyamukaaga.", "completion": "Bakasanga omba Isezaarabo babalindiriire. Baabakunira nk'engeso yaabo oku eri, baabajuna emiigo, baabaikaliza kurungi, baabaterurra omwani obu baamazire kubaramukya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Emitooro egi ey'okubanza obu yamazire okuhwa n'abantu boona abaraaliziibwe okusorrokana, otaireho na baakibwetaahya abaabu Rusota n'omukazi - aba Barwenda baikaliire bonka n'aba Isezaarabo bonka, nubwo Rusota yayesere omuhara Kyaligonza na", "completion": "uwe yamwikaliza aho ha rubaju. Yakekemura emimiiro ye, hanyuma yatandika okubaza nk'arukubyehugya aroleeriire Barwenda ati, \"Okagonza okwija kundora kiro kinu, kandi nindora oleesire n'ekitebe ky'abantu kikooto, gira turole tugambire ekibaleesere.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Barwenda akubukaho kake asiima omugambizi we Kaakulikaakunu atandika okubaza ati, \"Waitu tutabaliire mukazi waitu Kyaligonza. Na iwe nk'omusaija mukuru anyakwine eka noomanya abantu abaikaraine babiihizangana, bakungana,", "completion": "obundi barwana, bagaruka bagarukanganamu, baikarana. Itungo na Kyaligonza bakabiihizangana baarwana, baitu ebi hati babyebwe baganyirengana. Kyaligonza agaruke omuka ye asange abaana be hati abarukutaabaana nk'entaama ezitaina muliisa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yamara yaculeera, naamanya omunda ye ati omu kubaza bingi omuntu talema kukorraamu ensobi. Obu akaba naamara ati, Rweru Isento Kyaligonza naamwanukura ahonaaho, naamugira ati, \"Ebigambo leka kubiraba haruguru kwonka, byaturre kimu obimaleyo. Omukazi nyinabwenge aina eka ye inganaingaine, abaana, n'ebintuungwa, kwija kwimuka ekiro omuka akairuka, akamara ebiro ebi byona ali owaabu, iba akamuteeraho kugarukayo akalema, nihaba haroho ekintu kikuru eki amukozere. Kandi nu gunu toogire", "completion": "ngu nugwo murundi gw'okubanza Kyaligonza kwiruka omuka egi, noobu araaba emirundi endi ataija omwa ise, bakataho enkurato bakateera emisango. Omwana ogu itwena tumumanyire niitwe twamukulize, aba muculezi nk'entaama, kandi agira amakune nk'abenda. Ekimwirukya omuka ya iba, mukyatule bbwa mwakaizire itwena tukihurre. Eby'ensereko biriibwa embeba, obu iba itabiriire bijunda.\" Rweru yamaliiriza naadikirizamu Itungo ati, \"Obu haraaba haroho endwara omuka ya Itungo, mugigambe bagisoromere omubazi bagijumburre ekire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yamazire kubaza, boona aba ha rubaju rwa Rusota baikirraaniza na uwe bati, \"M-M!\" nibasiima ebi agambire. Abahanuuzi abamu bakaba nibateekereza bati haraakurataho abahanuuzi abandi baingi orubaju n'orubaju,", "completion": "batindule buli kantu koona aka bamanyire hali Itungo rundi Kyaligonza. Baitu obu bakaba bali omu biteekerezo ebi, bakahunirra okurora Kyaligonza naasiima Ise owaakaba amwikaliire ha rubaju naagonza okubaza yamwikiriza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyaligonza yatandika ati, \"Tindikugonza twikale hanu kusiisa omwanya gwaitu gwa busa. Nyowe Itungo ntamurwanise, ntamujume, ntamukwateho, na uwe eki naakimanya\"- Hanu Itungo yacwa omutwe naikiriza n'abantu boona nibarora-\"Kandi ntairuke omuka ye ngu habwokuba tindukumugonza. Nimmugonza nkooku nakamugondeze obu yanswire, kyonka engeso ze nizo", "completion": "zintamire, tindukuzenda, nizo nyiruka kandi na murundi gunu nizo nairukire, kandi eka ye tindigigarukamu rundi buli engeso ezi azicwire. Njwahire kuteerwa empi n'emiigo eby'orutata omu maiso g'abaana bange, ntamirwe okuboigolerwa nk'embwa. Ngwire ensazi n'okwehahaatira, kuheererra abaana n'okubajweka oti rundi tingira musaija. Njwahire kwikara", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: niinyota eby'okulya buli kiro, okwikarra ha kiihuro nyenka oti rundi iba nyowe akatabaara.", "completion": "Kinkwasa ensoni n'abaana bange kwikara nibatwetera ibara lya Rurondooka, ekirukirro kya Itungo habw'etamiiro ye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Deeru ihangamura obu nyehaahaatira kukoonyera abaana be, obusente bwona obu mba nsoromere na bwo aija obuunyihaho obu aba amazire kugoromora eze omu tamiiro na handi ha ntarukumanya. Ha mba mbutaire hoona noobu hookuba nambere nyakabawa ezarra abunonooza abwihayo, abutwara abunywa. Deeru kya ira byona obu byandemeseze nubwo", "completion": "nacwire amagezi g'okuzimwahuzaaga atamanyire agendege nazo aijwaire rundi azeesangiriire. Toboine ekintu obu kikuba haihi muno obundi oikaraho kukihweza. Baitu ha rubaju orundi, eki nakozire nikyoleka oku mmugonza kandi oku mmwesiga, kandi ekindi ekirukukira aho boojo naakukozire ki? Na hati ou murukurora ogu, sense zange ainazo ha mutwe gwe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Itungo owaakaba ahunzire amatu naahuliriza omukazi ebi akaba naamunyegerra omu maiso g'abaginzansoni, kandi buli kigambo kyona Kyaligonza eki yanagaga nikisisana ekirukumucumita nk'empindo, ahonaaho yayekwata ha mutwe abantu boona baaseka, baitu baagira bati omukazi naasandaara rundi naagonza", "completion": "kujaalimya iba. Baitu uwe yayongera okugamba ati, \"Okwoleka amananu gange leka aiheyo esapeeho egi (yagibaragirra n'omunwa) etamuragara kandi etamuruga ha mutwe mutaasangemu sente ezi nakakomakomere nindeedereza kumukoonyera ogu n'abaana be agaruka aruga aho kumpembamu empi n'okunsekura emiigo.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyaligonza obu akaba naamara kubaza ebigambo ebi yatulika omu maziga yarra, abantu boona", "completion": "baamutunurra n'okuganyira naasikurwa baitu batarukwetegerereza kimu amakuru g'ebigambo bye ebi ebya ha mpero.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kahuno akaakurasireho nuho Rweru yaturukiize ekikaguzo ahindukiire Itungo Rurondooka ati, \"Ebi mukazi waawe ebi akunyegeriire noobiikiriza?\" Rurondooka agarurukamu", "completion": "n'ensoni ati, \"Ego, ebimu nimbiikiriza kandi bincumisire, kyonka ebimu nk'okugamba ngu ntaaha nyetwekere sente za Kyaligonza ha mutwe gwange tindukukiikiriza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyaligonza kunu naayesusura amaziga n'ekyebu ky'esuuka ye amaiso gamunanasire ainunuka agarukamu ati, \"Ngira esapeeho ye ngigyo eri aho, agiiheyo mugirolemu.\" Itungo yakubuka yarora enkufiira ye ha ekaba eri. Kyaligonza omunda omutuma gwamucwera maingi, naateebereza ati rundi boojo ensimbi ezi iba akaizonzoora yaziihayo, baitu haruguru yayegumya. Abantu boona hati amaiso bakaba bagahangire esapeeho ya Rurondooka, buli omu ei akaba", "completion": "amanyire kurungi baitu bataine bumanzi kugiihayo kugiroramu, nibateekereza bati omukazi naagonza kujaaliimisa iba. Baitu kyanyuma nubwo omusigazi omu mwene waabu Kyaligonza yaimukire yagenda yagiihayo naaseka yagitwarra Asita agijuumwire ati, \"Ziraha sente ez'orukugamba eziri munu?\" Agihindurana omunda n'aheeru boona nibarora. Asita Kyaligonza aragira owaise ati, \"Gitwale hali omu maiso ga Itungo okwate akawempe osale ehuuzo ezibaziire akakoba ako ak'omunda.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baamuheereza akawempe. Abakaba nibateekereza ngu by'okusandaara baatandika okuhingisa ebiteekerezo byabo, n'okutungura ebikya kurora ekiraakununuka omu nkufiira. Omusigazi Kazooba yatandika kusara mpora mpora ehuuzo z'orubaziiro, obu yagalihizeeho yatayo ekyara, akahurra kyahika ha rupapura, arusikayo mpora arunaga ha meeza, baarwanjurra, baasanga ruli rwa siringi kikumi. Abantu abakaba nibasisana abamizire omwoyo baikya enyalimu, ebintu bibatiire ibumba kanwa. Kyaligonza hati aragiza iraka erirumu amaani ati, \"Weeyongere", "completion": "oirreeyo omumaiso.\" Kazooba nuwe rutakyanga agenda omumaiso, ahurumurayo ezindi ibiri ziri hamu na zo za kikumi kikumi. Yayeyongera okwetoroora esapeeho yoona yasangayo empapura za nooti isatu zindi eza abiri abiri, n'orwa kiswiga orwa ikumi rumu. Zoona hamu, siringi bikumi bisatu n'ataano. Abasaija baateera orwoya, abakazi baayekwata ha matama nibasukuna. Rurondooka bikaba bimutiire akahuno, amaiso agahangire omukazi oti rundi akaba atakamwetegerezaaga yakaba kumuswera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hagati y'akahuno ako buli muntu atakacwiremu eki aragamba nuho Asita yaimukiize naafundikira ebigambo bye ati, \"Ebyange ebigambo bihoire, mboolekere nkooku iba nyowe mmugonza, oku", "completion": "mmwesiga, oku mmunanukira. Sente ezi namwahuliire n'abaana be nzizo, nzimuhaire azitwale, aikoonyeze abaana baitu. Nyowe tindigaruka omuka ye rundi buli alekere etamiiro, yahingisa n'engeso ze.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asita obu akaba naamara kugamba ebi naamatuka naaruga omurukurato naahingura ha kaifo, n'abakazi", "completion": "boona abakaba bali omu rukurato baimukira hamu nk'abaragaine, baamwegereka. Abasaija baasigara bonka bagahangirengana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okuhinguraho omwanya muke buli muntu nabaza na mutaahi we anyakumuheriire, ensimbi ziri ha meeza \"n'ebbenge\" yayo ejuumikire ha rubaju rwazo, nubwo Rweru yabalize n'iraka likooto", "completion": "abandi boona baaculera ati, \"Ebintu byona abakazi babitulekiire. Okucwa okwabu kuhoire, bo tibaikazaamu.\" Ayongeraho na kinu ati, \"N'okwaitu na kwo tikuroho, byona hati biri hali Itungo.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahindukira Itungo amugira ati,' \"Mutaahi waawe akugambiire ati naakugonza, ensimbi ezi yakwahwize otaimanyire nzizo azikuhaire", "completion": "itwena niturora. Irooko ogende ogarukeyo omuka yaawe. Obu olikahikiriza ebi akusabire, oligaruka otabarre mukazi waawe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Barwenda akaba apangisize motoka ya bbokisibbode eyatwaire abantu be boona hamu ikumi na babiri.", "completion": "Obu baamazire kwikarra boona bahunire, Barwenda yakaguza Kaakulikaakunu, kunu eki arukuserra akimanyire ati \"Itwena tuhoireyo?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baamuragira baimukya baagenda. Bakamara mairo yoona batarukubaza baitu hanyuma ya mairo emu egi, bakabona omusigazi omu Rutabalengya naabbaruka n'enseko ati \"Kai\", n'abandi na bo", "completion": "abaroho baamukwasa. Rutabalengya yaseka muno amaizi gaamuragara omumaiso, yaihayo akatambaara yatandika okwesusura. Abaseki obu baaculiire hataroho n'omu anyakukagwize mugenzi we ati \"Nanka nooseka ki?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Jeemusi owaakaba amazire omwanya ogu gwona ahunire kwonka baitu kyonka omutima gwe nugutunda nigugarra ebi yamugarukiremu bikamuhuniriza yamugira ati, \"Okubanza sente zinu tizire zange, ningenda okwimuteera omu bbanka okuhikya agarukire. Ekya kabiri, niinyija kugenda Itojo omwa Manweri nyiheyo ebyoma byange eby'okubaija, nkingule ikorro lyange", "completion": "omuka ntadike kubaija buli rwebagyo obu ndainukaga, na ha mpero ya sabbiiti obu ntagenda omu ofiisi.\" Yaculeera okumara akacu hanyuma yayongeraho na kinu nk'arukuhaya ati, \"Ekya kasatu, omuntu weena ou aligaruka kuunyeta ibara lya Rurondooka rundi kulyeta abaana bange rundi omukazi wange ndifa na uwe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaakulikaakunu yamugarukamu akyanganukire ati, \"Byona obigarukiremu masaija. Emikono emigara Sitaani niyo aserurra emirimo", "completion": "enyakwita amaka. Kandi ekindi Apuuli, obu oliba ocwire etamiiro nooha aliba naagaruka okukwomyaho ekirukirro?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'ameezi mukaaga, Asita akaba amazire okunanuka ati eki yasabire iba akitungire, yagaruka omuka ye. Nyowe nkasiga nibacumba obugenyi nibalya,", "completion": "nibataha ey'omu kikambi nibanywa, nibasumurra Fanta na Kookakola nibeegonora. Abaisiki nibataho guraamufooni nibazaana, nimboha suutukeesi yange ningita ha bbaasi nindugayo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akasozi ka nseeri hali, kaikara nikaanyetereza, obu mba naakahikire kaanyoleka akandi nseeri, obu mba", "completion": "ninkyateekereza, mpurra akandi nikaamirra. kati, \"Konkomoka hansi omu kahanga oyambuke akasaaru Nsuura, otembetembe oije hanu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkonkomoka omu kahanga, ntembatemba omu katwetwe, nyitiraitirana Kasozi nyineeka, andamukya ati, \"Kamanyi mirembe?\" Mmugarukamu nti, \"Nkasangwa nimmanya.\" Angambira omu rulimi orurukurahuka ati. \"Yemerra aho oleebe hanyuma oikarre hansi ohuumule, okwate ebyakyo", "completion": "oboyeho kunu ohurre obunyonyi nibuzina. ohurre enjoki niihuma, zinu niinywegera ebyakyo. Akayaga okaboine ota, hateete na hamburara?\" Ebi byona Kasozi ka Nseeri hali abinkaguliza kumu kumu ndemesibwa eki ndaarora, mburwa eki ndaagarukamu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu obu mba nkyali aho, mpurra iraka lindi nseeri Nirinterra kuulu, nk'abaana oku baazaanaga ira Nibeeta bagenzi baabo bati,", "completion": "\"Kuulu nkweserekeriire, Nyongera okuhuliiriza kurungi, iraka lyeyongera okugamba \"Liti\", Yee-ye-e! Kaningamba na iwe.\" Obu nyongera okwetegereza, nsanga niriruga Katongonseeri,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyinunuka ndora izooba nsanga obwire bukyaikaire. Ngambira Kasozi nyineeka nti,", "completion": "'Owaitu nahurra baanyeta. Ninyinja kuraba omu katongo nseeri ndigaruka kiro kindi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyinabwenge Katongonseeri, antangirirra ha myegeego. Ampabura eby'okwerinda, anyoleke eby'okufaaho. Ntaaha omunda omu itongo, ndaramira haiguru emiti. Nsindikaho ogumu omukooto mpurra iraka lyangamba Liti, \"Osindike enage", "completion": "omukogoto!\" Mpunirra omugono ndabaho. Amababi agoomere hansi gakansemeza muno okurubata, Naahurraaga hansi nigazina, gati kwa! kwa! kwa! Obu nayetoroire ha myegeego, ha rubaju orw'obulyo orw'itongo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abasaija baruleka niruleeta oruseke rwa Mwebingwa\" Nyiha ebigere ngenda nyeyongera okwekebiija Akatongo kijubwa", "completion": "ak'omweru Obu nahikire rubaju orundi ntasemererwe nk'okubanza. Habwokuba omumuhanda gwange nkasangayo ekisusu ky'enjoka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati mmazire okumanya nti ekyehohooro ky'encwera Nikisa ifuro kwonka, Amahwa gakakitaagura n'amatojo gaakicwacwana Nkaba ntandikire okwegonza omu karorro k'akatongo Orusulizo", "completion": "ntaire ha munwa, nindubata nk'ali owaitu; Baitu akayaga obu kaahindwire, kaateera nikangarurra okusemererwa kwange kwakeeha, habwokuba obwoya omu nyindo zange", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Habwokuba okukugambira amananu nkaba nteetekaniize Okwitirana mukama wakyo. Naraga nyinabwenge omu itongo, ebikiratima nibinteera Nahwanguka ntabijwaire nintoma enkiro endiijo. Obu natiire akatongo amabega mpikire busibwanseeri,", "completion": "Nkahurra iraka erihango okukira amaraka aga mbere Nagamba omunda yange nti \"Deeru hati nkitangaine! Iraka linu erihango, lyarugaga Kantaaraara. Akasozi kanu Kantaaraara, kasisanaga omu kurora kwange", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija omukuru omugufu ajwaire esirwali ngufu, Amwire isoke omutwe. Habwokuba akasozi Kantaraara. Kabaka kahiire oruhiira baitu obunyansi bwako obumu", "completion": "Bukaba butandikire okumera. Deeru ekyansemiize muno Nibyo ebyakyo ebi enyamibwa, ebikurata empiira ezihya Omu kasozi kanu Kantaaraara, bikaba birugireyo ensemere", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bijwaire bicikinyiize nk'omugole ayecumiire iba. Kantaaraara akasozi kantangirra n'amakune, Kangambira nikansoborra, ebigambo ebirungi nka binu; \"Imukya amaiso gaawe orole, obunyansi bw'ekiyonga N'emiti egi emike, eyatabukire kuhya", "completion": "omurro. Leero ihangamura dora, kibonwoomu ky'ebyakyo Ebiija limu omu mwaka hanyuma y'oruhiira rw'ekyanda Genda oboyeho orole, obu orasiima kucwa otwale.\" Nagenda nkooku yandagiire, natangirirwa ebinyiginya by'ebyakyo", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu nahikize ebi ndukwenda, naraga n'okusiima. Kantaaraara yangarukamu ebigambo ebi ntalyebwa Ati, \"Hati oli w'omunju, n'enkiro ogyeboniire.\" Obwire bukaba bwahwayo,", "completion": "n'izooba lyasa okutobera, Nasirimuka ninguruka, ninyeteega nkaigusire Entuutu zange omu nsahu, ebyakyo byange omu ngaro Nayerengya ninyeyuna magurwana motoka yange Landaroova,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Oteho na fonteeni bambi, obusozi bubisigaize ! Baitu ninkugambira taata yange,", "completion": "okubura kw'ebi byona, Noobu lyakuba iharruumi ly'encwera, noobu kyakuba ekisusu kyayo", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Musaija ki atakahonderezaaga omwisiki rundi omukazi omu biteekerezo rundi n'amaguru, akamuhikya ha akahikire hoona, kandi obu nu gutali murundi", "completion": "gumu gwonka, baitu enkanjaiga n'enkanjaiga! Naakusemererwa okumanya abaisiki n'abakazi na bo obu baraaba bahondereza aboojo n'abasaija omu biteekerezo rundi n'amaguru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omwisiki omu, Sitela Kahuukya, Omunyorokati, Omwitira mwihwa w'Abacwezi, akaba ali Landani omu Bungereza. Akaba aina emyaka abiri na gumu ey'obukuru. Mwisiki mukemuke ati. Murungi nk'ekyakyo, akanyindo ke kasongoire oti rundi bakakamukwasizaaho. Amaiso ge make marungi nk'ekirengo ky'omubiri", "completion": "gwe oku kikaba kiri. Isoke kikabara. Akaba naalyokya nk'abaisiki boona abarukwemanya Abarukwiragura oku baakoraga omu Landani. Obu wabanzaaga okulibona ogira oti onu omwisiki isoke bakamutiiza ery'Abasumaali. Ebikya bye eby'endangira bikaba birumu nk'ebigonzi. Obukumu bwe bukeehere, busongoire, nibworoba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekicweka kimu kyonka omuntu eki yakubazire nk'ekihango ha mubiri gwe, kikaba kiri ekibunu kye. Yarubataga naayesoona, kunu akaba amazire amyaka nyingi eti", "completion": "omu Bungereza nambere barubata ekitaabaane. Yabazaaga mpora naikya. Omu kujwara kwe, yahinduranaga engoye ze buli kiro ezaamufubataga nk'ezaamuhangiirweho ; kandi niimuhiisa nk'ekyenju.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya yakorraaga omu ofiisi ya Kamiisana wa Uganda omu Landani. Yaraaraga omu kiikaro ekikaba kiri mairo nka itaano okuruga ha ofiisi egi ei yakorraamuga. Yagenderaga buli", "completion": "kiro omu gaali y 'amaani g'enkuba ei yatembaga esaaha ibiri n'edakiika ana na itaano obu bbaasi yamuhikyahoga omu kasumi ako. Yahikaga omu ofiisi esaaha isatu n'edakiika ikumi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusigazi ayabandize okumukuratira emirundi nyingi omu biteekerezo hanyuma yayehwamu yagira ati leero kammukurate n'ebigere, baamwetaga Milton Rwakaduku. Akaba ali w'emyaka abiri n'etaano ey'obukuru. Akaba araihire akendukire, aina ebyeyera n'amaiso g'ebinoko. Yabazaaga", "completion": "n'iraka lirukuheheera naanaga omutwe orubaju n'orubaju, nk'arukwesengereza omuntu. Akaba amazire okusoma kwe okwamutwaireyo, baitu atakatungire omulimo ogugumire okukora omu Landani. Yagendaga akwasire ensahu ye eya buriifukeesi ei yatwarramuga empapura ze n'ebitabu bye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro ekimu ekyali Kyakasatu, Rwakaduku akaikara alindiriize Kahuukya ha sitenseni y'egaali. Ha saaha ikumi n'emu n'edakiika ikumi akabona aizire omwisakihika omurungi, akakizi kaamucweka baitu yayegumya nk'abasaija. Yamwirirra haihi yamuramukya na Kahuukya na uwe yamugarukamu kigenzi. Yahingura yataaha omu gaali y'amaani g'enkuba.", "completion": "Ekaba ijwire abantu baingi nibainuka. Rwakaduku na uwe yagitaaha yagonza okutandika orubazo, baitu Kahuukya tiyarwekambisa. Akaba atamumanyire. Yamugarukamuga ekigambo kimu kimu. Obu bahingwire sitenseni ibiri abagenzi abandi baaturuka. Rwakaduku yagamba omunda ye ati Otyoo, yagenda yamwikarra haihi, baitu nabwo orubazo rwalema okunana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Sitela obu yahikire ha arugiramu yaimuka yakwata ensahu ye na manvuuli ye, orwingi rwayekingura nkooku ikora ez'egaali y'amaani g'enkuba yaturuka. Rwakaduku yayongera okugamba omunda ye ati ; \"Nkururoho\", Baahika ha irembo nambere haikara omulinzi anyakukebera tikiti, Kahuukya yayolekayo eye yarabaho. Rwakaduku akaba", "completion": "ali enyumaho kake. Sitela arubata aturuka aheeru ya sitenseni, ayekuba obumoso ahika ha bbaasi ye enyakumutwara agitemba. Obu yakubukire okurora enyuma, akabona na nyamusigazi waawe amuroho. Na uwe agitemba. Baagendaho omwanya gw'ekicweka kya mairo bbaasi yayemerra, Kahuukya yarugamu na Rwakaduku na uwe yasimburruka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enkiro y'owaabu Kahuukya ekaba eri busi bwa kuli bw'oruguudo, nahabweki yabanza yayemerra", "completion": "yarora kunu na kuli, yabona motoka niziija yabanza yalindaho kake hanyuma yacwanganiza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yarozire enyuma ha ibega lye, akabona omusigazi amukurasire. Omu kaanya kake kati akaba", "completion": "amukwasire, ayongera kuleetereza orubazo. Omu kasumi ako nubwo Kahuukya yamukagwize ati, \"Baitu iwe noogyaha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Rwakaduku ati, \"Kansendekeriize iwe, iwe obu kunu nuho oraara? Kooruga hara weewe!\" Rwakaduku ayongera kwesika naamwirra haihi,", "completion": "barubata bali rukarra rumu. Rwakaduku naabaza, Kahuukya naikiriza, nambere hali ekikaguzo naagarukamu ekigambo kimu rundi n'orubazo rugufu muno.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baarubasire haihi nk'ekicweka kya mairo, baahika ha irembo ly'owaabu Kahuukya. Enju ekaba ezitiirwe orugo rw'embaaho nk'amaju ga Bungereza agamu oku gazitirwa. N'orwigi rw'omu irembo na rwo rukaba ruli rw'embaaho. Kahuukya akateekereza ati rundi aho", "completion": "nuho araagarukira amurage. Baitu obu akaba naagorra omukono okukingura orwigi omutuma gwe omunda gukahurra ogwa Rwakaduku nugugamba guti, \"Nkuroho.\" Yakingura orwigi rw'irembo yarabamu na Rwakaduku omwana w'Abamooli omwihwa w'Abasonde, yarurabamu. Baahika ha matembero g'okutaaha omu nju.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya atandika okuhwihira omunda ye ati, Leero ab'omuka obu barankaguza", "completion": "bati ogu nooha ndagira nti nooha? Obu ndagamba nti, Timmumanyire baranyikiriza?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akora omu nsahu ye ey'omu ngaro aihamu ekisumuruzo habwokuba buli muntu omukuru omuka egi akaba aina ekisumuruzo eky'okumutaahya omu nju akingura. Orwigi arukwata ali ha rubaju na Rwakaduku arurabamu. Kahuukya agaruka arugarraamu. Omu maiso g'orwigi hakaba haroho orukuubo rugufu nurwigukira", "completion": "omu kisiika ekigalihire ekikaba kitunuliirwe enyingi isatu. Orwigi orumu ha mukono gw'obumoso rukaba nurutwara ha rwemo rwa ha mulyango orw'abagenyi orw'okwikarraamu n'okubalizaamu. Kahuukya arukingura Rwakaduku arurabamu. Amwoleka entebe ya soofa enungi erumu n'ebisago agiikarraamu. Sitela ahonaaho aturukamu orwigi asiga yarugarraaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enju Sitela Kahuukya ha yaraaraga n'owanyina owaakaba aswirwemu, ekaba eri nkooto ya kainaasatu. Kahuukya yaraaraga omu kisiika kya haiguru omu kainaasatu. Obu yaturukire omu kisiika, omu maiso ge nuho hakaba hali amatembero agarukugenda haiguru. Yatandika okutemba mporampora nk'arukukubara entambu ze, okuhikya obu", "completion": "yahikire omu kisiika nambere yaraaraga. Ensahu ey'omu ngaro yagyegeka hansi, manvuuli ye yagihanika ha ngango. Yayejuura ekooti ye ey'embeho, yayebutika ha kitabu kye ekya sipuringi n'amaani. Kikaba kiroho emifaalisi ebiri erukworoba muno. Kyamugurukyamu kake, kandi eki nikyo akaba naaserra omu kwebutikaho ati.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yabyama agaramire okumara akaanya. Akaba naateekereza ha mugenyi we kibwetaahya.", "completion": "Hanyma y'edakiika nka itaano, akaba amazire kuteekereza amagezi g'okumucwera okumuturukya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yaimuka ahonaaho nk'arukuruga omu turo yagenda ha ndolerwamu yayerora, yakwata bburaasi yagyerabyamu, isoke erikaba lijagararaire yalikuma. Yayekora omu", "completion": "maiso kweihamu akajonjo koona akakubaire nikasa okutondekamu. Yakingura orwigi yatandika okusirimuka hansi mpora nkooku yatembere naasisa arukubara amatembero.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yahikire hansi, akingwire orwigi, ataahire omu kisiika, yaikarra omu ntebe. Rwakaduka omwoyo gwe gwasemererwa, habwokuba omwanya Kahuukya ogu yamazire haiguru gukamusisanira nk'omwingi. Kandi Kahuukya obu yagarukire ayeihireho ekikooti kiri ekikooto asigaire omu ngoye ze ez'omu nju, kandi oteho n 'okwecayura kuli yayecaywire atakarugire omu kisiika, yazookera kimu hali Rwakaduku nk'atali wa hansi enu. Nahabweki Rwakaduku", "completion": "yayetaho akaimwemwe ha maiso ge, omutwe gwe yatandika kugunaga kunu na kunu. Baitu bambi obu akaba atakaturukize ekigambo ha kalimi ke kahuukya yamwebanza. Yamugira ati, \"Waitu oranganyira kusisana nk'atakutangiriire kurungi, kandi n'okusisana nk'arukukubinga, baitu nyowe nsangirwe ntegekere kara ho okugenda, kandi nyina omuntu anyakundindiriire, ningonza kweteekaniza n'okujwara ngende. Tikiri kirungi iwe okukusiga hanu wenka omu kisiika.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaduku naanaga omutwe kunu na kunu agarukamu n'akaseko ha maiso ge ati, \"Ndaakulinda tugende hamu\". Kahuukya", "completion": "amugarukamu ati, \"Oranganyira waitu, baitu ou ndukwija kugenda na uwe tikirukwija kumusemeza kubona onkurasire rundi nkutwaireyo.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya amalirra kumuturukya. Aimuka ayemerra agira ati, \"Kankuturukye nkuhikye ha irembo.\" Rwakaduku akwata ensahu ye aimuka atarukwenda, asaliirwe, akubukira orwigi orumutaahizeege, arukingura, ahika omu kasiika ka", "completion": "hagati, na Kahuukya we amuli enyuma. Akubukira omukono obulyo, araba omu kakuubo ahika harw'aheeru, na rwo arukingura aculiire, baturuka aheeru. Baraba omu irembo bahika omu nguudo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya akaba atandikire okusemererwa habw'okwejuujura kibwetaahya. Abaza nk'abantu ba Bungereza boona oku bagira ha muntu", "completion": "batamanyire kurungi, obundi omu mulingo gw'okweihaho rundi kutandika orubazo ati, \"Leero kiro kinu kisiibire kiri ky'akarangi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaduku omugisa gwe gwali guhikire hati agarukamu ati, \"Obwire bwa kunu oburukutagata n'esaaha z'omusana n'okuhweza-habwokuba zitandika nk'esaaha ikumi", "completion": "z'ekiro zihika ha saaha nka ina z'ekiro kindi- zeetagisa omuntu kugira ow'okurubata na uwe omu paaka naakumara amasu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaduku yakubuka yarubata naasirimuka ainamiriire obu akaba atakahweriireyo yakubuka yarora enyuma. Akaleeba Kahuukya na uwe naahwerayo ali haihi", "completion": "kuhika ha irembo. Boojo akaba naateekereza ki omu mutima gwe? Tokaboine ekisaaliza nk'omuntu kwehuutira eki tamwehuutiire nk'omuyaga nugwehuutira ibaale.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaduku nk'abantu boona omu nsi akaba aina obuceke bwe n'ebintu bingi ebyamulemaga okuhikiriza baitu eky'okukuraatiriza Kahuukya omunyiginya, omu biteekerezo rundi n'amaguru kikaba kitali ekimu hali", "completion": "ebi ebyamulemaga. Hanyuma ya sabbiiti emu kurugirra ha kiro kiri eki yamusendekereriizeeho yamutaahya owaabu, akateera esimu omu ofiisi ati, \"Ningonza kụbaza n'Omukyara Kahuukya. Baamumuha ha simu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya yaimukya esimu n'omukono gwe ogw'emoso kunu ogw'obulyo gukwasire ekalamu tihaikara kubaho ebyokuhandiika. Ateera kuulu y'esimu ati, \"Halo-o-o\" Rwakaduku", "completion": "na uwe kuli agarukamu ati \"Halo-o-o, ogu n'Omukyara Kahuukya ?\" Kahukya agarukamu ati, \"Ego niinyowe ndukubaza iwe niiwe oha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Rwakaduku ati, \"Ka niinyowe Rwakaduku.\" Kahuukya ahuniriire agarukamu ati, \"Rwakaduku?\"", "completion": "Rwakaduku agarukamu ati, \"Ee, torukunyijuka Mukyara, kankakusendekereze sabbiiti eri nakuhikya omuka!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya hati yamanya ou arukubaza na uwe. Agarukama ati : \"Ee niiwe ? Oiriirwe ota?\" Rwakaduku :", "completion": "\"Ndiyo kurungi\" Kahuukya: \"Kiki noogamba ki?\" Rwakaduku: \"Ntiire esimu kukuramukyaho. Iwe aho omu ofiisi oinuka esaaha zingaha ?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya agamba omunda ye ati, \"Esaaha zange nyinukiraho, n'ezintainukiraho niikukwataho ki?\" Haruguru agarukamu ati, \"Tiinyina", "completion": "saaha ezigumire ezi nyinukiraho, kirugirra ha mulimo oguba guroho. Obundi ngenda kara, obundi ngenda nkeereriirwe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya naagenderra okumwoleka nkooku atarukumwetaaga agira ati, \"Kangaruke ha mirimo ya bandi nkole. Ogoroobe.\" Rwakaduku atandika okugarukamu ati, \"Olinsanga.....\" baitu", "completion": "akahurra omukono gw'esimu nugugamba, nugugaruka omu nteeko yagwo. Yaikara akwatiriire ogwe agutunuuliire okumara akaanya hanyuma na uwe yagugarra omu nteeko yagwo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Landani obwanaasi. Baabazabaabaza baatebezangana ebirukubafahongana, baayolekangana ebisisani by'abanywani baabo. Baageya aboojo, baataho abasaija. Hagati", "completion": "omu rubazo rwabo omu nuho Kahuukya yakaguliize ati, \"Weewe, omusaija ou barukweta Rwakaduku omumanyire?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kacaku, \"Milton Rwakaduka?\" Kahuukya ati, \"Rundi nuwe ogu, ibara lye ery'okubatizibwa", "completion": "tindimanyire. Musaija araihire, nairagura w'amaiso g'ebinoko, n'obuso bw'ebyeyera, naabaza n'iraka lirukuheheera.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ayongeraho ati, \"Na iwe atandikire kukwebohaho?\" Bombi basekera haiguru bakwekwenuka. Obu baaculiireho kake. Kacaku yagambira mugenzi we ati, \"Iwe ogu tomumanyire? Tinuwe ogu ayapaswire", "completion": "Maajiri kuruga hali Katimbo ngu naagya okumuswera kandi kunu obu bambi Katimbo nuwe yaleesere Maajiri kunu asome nukwo hanyuma amuswere. Yabasiisira bombi, n'okumuswera tiyamuswera.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kacaku ati, \"Amanyire kwebooheraho abantu baitu kandi tagira ha abahikya. Manya bambi akaba ki? Asisana omurwaire,", "completion": "tamanya kutandika omuganjano n'omuntu, aija naakugwamu ati atabandize nakukuteekaniza, olemesibwa eky'okukora. Abantu baingi bamumanyireho ebintu bingi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Haroho obumu obu akaba abuzirwe ekisiika ky'okupangisa kuraaramu n'omulimo gw'okukora, omusaija omu bambi yamugirra amakune yamutungira omulimo yamuha n'ekisiika ky'okuraaramu omunju ye, ekyakurasireho nukwe Milton", "completion": "kugonza muhara we. Kandi Abajungu nkooku obamanyire, omwana byona yagenda yabigambira abazaire be. \"Ekyarugiremu omusaija yagira ati, Weewe irooko ogende handi itwe hanu titukyasobora okukuraaza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanu Kahuukya yahungya omutwe yayetaho n'amaiso g'okunuga Kihumakati kyonyini, yakontoza yagira ati, \"Mhuu\" Kacaku yayongera orubazo rwe ati, \"Obu yatungire oburaaro bundi,", "completion": "eki yabandize okukora nukwo kuserra omuganjano na muka omusaija owaakaba naamuraaza. Ekyarugiremu maau yange nukwo kufeerwa oburaaro n'omulimo ogu akaba naakora omukicweka eki.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amurabiramu nkooku yamusendekeriize n'oku yamuteeriire esimu. Kacaku amugira ati, \"Otagira oti obu ogu", "completion": "nugwo murundi gwa ha mpero. Rwakaduku obu amara kukusimbaho enkondo y'akaleju aba muzibu kumwehaihura.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hakarabaho sabbiiti emu hanyuma y'orubazo oru orwa Kacaku na Kahuukya, kyali kiro Kyakataano Kahuukya akaba nainuka okugaruka omuka ayeteekaniize kugenda kuhuumura kurungi-habwokuba omu Landani omu ofiisi Kyamukaaga tibakora. Obu akaba naataaha ati omu tureeni y'amaanig'enkuba naikarra ha ntebe akaija", "completion": "kubona na Rwakaduku naamwikarra ha rubaju. Yamuramukya naamugwerekerra nk'omuntu weena anyakumazire omwanya mukooto atakaboine munywani we. Baitu ningumya nti Milton tiyalemaga okwikara na Sitela buli kasumi omu mutima gwe. Itwena nukwo tukora tuti hali abo abatugonza bo noobu baba bataturoho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Tureeni ekaba erumu abantu baingi muno abarukwinuka. Entebe zoona zikaba ziijwire, abandi beemeriire, abamu nibasoma empapura zaabo, abandi nibabaza. Rwakaduku atandika okuteekaniza", "completion": "omuhanda gw'okutaahiramu Kahuukya ihunde rye. Rwakaduku nk'abasaija boona akaba amanyire ngu abakazi abamu bagonza okubahaaka n'okubanwenweka, nahabweki alengaho amagezi ago ag'okumusiiga n'akalimi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Atandika ati, \"Abwoli Kahuukya okasemera nk'enkwazi. Oburungi bw'isoke lyawe tinkabubonaga omu baisiki boona aba Uganda abali omu Landani. Engingo zaawe zoona ziri nk'ez'omunyiginya ou baganikya owaakaba", "completion": "aina ebikya nk'eby'entwiga, enda nk'ey'enjoka enyindo y'engusuuru amaiso g'ebituutu, isoke nk'ery'entuuha, emikono y'emigoigo, amaguru g'enziringe, n'eminwa erukujwa obwoki. Iraka lyawe liri nk'enanga y'omubeera. Abwoli nyina ekihika okulihurra.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kakuba Sitela Kahuukya akaba ali Mujungu, kyakuseemiize omuntu weena okurora ebikubyo binu okubikaba nibimukoraho. Habwokuba Abajungu habw'erangi y'omubiri gwabo booleka ha maiso ebirukubafa omunda. Obundi ha maiso aho bahinduka banata, obundi beera tiitiiti nkorupapura, obundi basisana nka", "completion": "bburuuru eya ha mutwe gw'ekikonkomi. Okuhinduka oku kweyoleka hamaiso gaabo nukurugirra ha kuhaisanizibwa, kutiinisibwa rundi kubiihizibwa n'ebindi nk'ebi. Baitu nabwo Kahuukya ataleme kwoleka okusemererwa ha maiso ge, Rwakaduku aga akaba atunuliire obutengya mboni, naagaserraamu ekiramwekambisa okutwara orutambu rundi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya rundi noobu araaba ataratungire omuhimbo mukooto, baitu ataleme okugayuka Rwakaduku omu bwekambi bwe okumuserraaho omuganjano. Kahuukya, rundi habw'omulingo Rwakaduku yamutandikiiremu, oyongererezeeho n'ebigambo ebi yahuliire Kyamukaaga kiri,", "completion": "iraka lye obu lyaturukire litasisane muno nk'enanga omu matu ga Rwakaduku. Yatandika namusiima ati, \"Otyo muno waitu ebigambo ebi ongambireho, baitu n'abandi barabintebiize kwo bati. Kandi ekindi, abaisiki", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaduku: \"Nyowe omu Landani mmaziremu omwanya mukooto, mbarora obu baija", "completion": "okusorrookana omu nkurato z'ekitebe ky'abeegi ba Uganda abali omu Bungereza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Tureeni y'amaani g'enkuba ekaba niiruka muno nk'okwayo, neeyemerra ha buli sitenseni, orwigi nurwekingura, banu nibaturuka, abandi nibataaha, orwigi", "completion": "nurwekinga, neegaruka niimukya. Abantuneebacikya, neebacunda nibahuumirangana, kyonka nibakoonyerwa eby'okukwatirra ebi baatairemu kulinda abantu kugwa kuhutaara n'okuhuutaaza bagenzi baabo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya obu yaboine eri haihi n'okuhika ha sitenseeni y'owaabu yayetegeka, yakwata ebintu bye omu ngaro, yaimuka yayemerra, yairra haihi n'orwigi. Akabona na Rwakaduku na", "completion": "uwe nukwo yakora. Orwigi obu rukaba nirwekingura ruti naayesimba aheeru, naayanguhiriza natemba amatembero, naahika nambere haikara omukumirizi anyakusorooza tikiti, naahayo eye nk'abandi naarabaho naagenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaduku na uwe akaba naamulya orukuura, baitu akaba ataguzire tikiti", "completion": "ha yataahiire omu tureeni, habwokuba akaba atarukukugumya omuhendo ogu araasasura, akaba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: atamanyire kurungi akasoro bahiiga ha kasobora okuturukira omu rusaka. Omu kiikaro ky'okulindiirra akasasurra aho ha irembo, nk'abandi oku bakora, yagonza okusoobooka okurabaho omu kanyigirikaine kabantu. Ninteekereza akaba naatiina", "completion": "kusanga obusinde bw'omuhiigo gwe bwafuka. Baitu omukumirizi akamusanga naahweza. Habwokuba obu akaba yagendaho entambu nke ziti, akahurra omukumirizi naayamirra omu Rungereza ati, \"Iwe Garuka!\" Rwakaduku omu matu yacweramu ebiti.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukumirizi obu yaboine atarukufaayo naayehyatira kwonka okuhwerayo yasiga ebya ha irembo yairuka yagenda yamukwata. Kahuukya akanagayo limu yabona 'Nkuroho' we nibamugarraayo. Yamukwatirwa embabazi omunda baitu handi yagira ati, \"Enkya yagira baamunjuna\" Obu yayeyongiire okucumiitiriza yagira ati. \"Boojo Omusaija ogu naalemwa okusasura siringi emu yonka? Tagira", "completion": "na nsoni ati barambona bata omukumirizi naanyemereza omurwanjale rw'abantu? Boojo ekihandiiko eki bahanika omu sitenseni zoona ngu omuntu kakuba agendera omu tureeni atasaswire bakamukwata nibamulehesa siringi bitaano omurundi gw'okubanza, ogwa kabiri nibamukwata emyezi esatu, takibona? Hati naateekereza ati nooha asobora kutamu omuntu wa mulingo ogu ekitiinisa?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu Kahuukya nk'omukazi akaba atarukusobora okumanya ngu abakazi abamu baina amaani maingi agatarukurorwa agacunda abasaija abamu. Rwakaduku akaba", "completion": "amaliriire okwemera ensoni kakuba bamukwata okukira okulindirra okusasura siringi emu akasanga Kahuukya omurungi nk'omwisiki w'omuruganikyo yamusiga rundi yamuburaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya ebiteekerezo biri byona ha byamurabiire omu mutwe akaba amazire okuheta koona naagenda nambere yakwatiraga bbaasi ye. Enjura y'oruhuuhirro ekaba neegwa aheeru. Kahuukya nk'abandi boona abakaba baina manvuuli, ayanjurra eye egyesangiriza. Obu yahikire", "completion": "ha kikondo kya bbaasi, tiyagonza nuho kwemerra. Yayekuba omu rukuubo orukaba ruli hagati y'amaduuka abiri naatiina ati Rwakaduku taikara kumukurata akamusangiriza. Baitu handi akaba naaguma ati hanyuma y'ebi ebimubaireho, taasobole kuba n'obumanzi okumukurata.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu Kahuukya omu kakuubo atabandaleyo. Akaba ayesangiriize manvuuli ha maiso ayeswekeriire baitu amaguru ge nigazooka- Arukwiragura omu Barukwera - Rwakaduku obu yamazire", "completion": "kujangurra ebye n'omukumirizi, yayanguha bwango Rutahindwa okuserra Kahuukya. Yamugwaho omu kakuubo ataine na kasoni ha maiso. Yamugira ati, \"Abwoli waba onsigiire ki?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kasumi ako bbaasi ibiri ziija zikurataine. Kahuukya arugayo ataaha omuli emu na Rwakaduku ati \"Nkuroho.\" Kahuukya obu yaboine biri biti yagituruka ahonaaho, yairuka yagenda omuli endi eye ekaba emuli omu maiso, ekyatangirwe motoka ezigiri omu maiso okugenda. Rwakaduku agira", "completion": "ati, \"Nkuboine\", na uwe agituruka agenda omu y'omu maiso. Kahuukya akasanga haroho ekiikaro kimu, akiikarraamu. Rwakaduku owaakaba naagonza kumwikarra ha rubaju bimusobera, ahambirizibwa okutemba omu kainaabiri habwokuba bbaasi z'omu Landani zoona ziba Kabandole baitu omutima gwe n'eriiso bikaba biri hansi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Sitela Kahuukya obu yateeberiize ati naasobora kwetebera omuhiigi, yamalirra kutarugiramu", "completion": "aha arugiramu bwona kandi ha yarugiiremu buli Rwakaduku obu yamusendekeriize.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahinguraho airraayo omu maiso sitenseni emu, baitu omuhiigi akaba atali w'okwecwaho", "completion": "bwango ati. Na uwe aguma omu bbaasi okuhikya obu yaboine'omuhiigo gwe gwaturuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya hati akaba amaliriire okurwana, habwokuba n'akateekerezo k'okutandika omuganjano mukemuke ogw'obumanyi na Rwakaduku kakaka kahweriiremu ha sitenseni obu baamukwata. Bbaasi obu yayemeriire Kahuukya yagirugamu, yacwanganiza enguudo, yakwata omuhanda gwe okutoma omuka. Rwakaduku akabanza okutangwa motoka okucwanganiza,", "completion": "obu zaahoireyo enyindo yaita hansi, yatoora obusinde. Yarubata najwambura yahikaho Sitela yatandika orubazo ati, \"Motoka za kunu zikahingurana, nizo zaaba zintangire okucwanganiza.\" Kahuukya n'iraka erirumu okukayukamu kuke, amukaguza ati, \"Baitu noogyaha kandi habwaki nonkuraatiriza oti, ndi munyankomo?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya naayeyongera okukayuka agarukamu ati, \"Nyowe tindukwenda okumpaakahaaka, kandi tinkuraaliize nti oije onsendekereze. Ijweri nabwo nukwo waizire oti. Munywani wange ayatuboine hamu akasigara nankaguza abiihiirwe ati, \"Oli Omusaija", "completion": "ou oikaire na uwe nooha?\" (Boojo kinu kyali kyamananukwo?) \"Kandi ekindi enju ha ndukuraara, teri nju yange, nju y'abantu bakuru. Tindukusobora kutwarayo bantu nkooku nkasiimire. Noosemerra ogarukire hanu. Ondeke.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okugumya ebigambo bye. Abagenzi omu muhanda bakaba nibasobora okurora ngu hagati y'abasigazi abo bombi haroho ekitarukufubata", "completion": "kurungi. Kahuukya ayongera kuha amagezi Rwakaduku ati, \"Ogende oserre ondi ow'okusendekereza, Nyowe tindukwenda kugaruka kusendekerezibwa abantaraliize. Onganyire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaduku akaikara amutunulire nabaza ebigambo ebi. Yamanya n'okuhunirra ati omwisiki ebigambo naabigambakwo amaliriire, baitu bikaba bitarukumusisa haruguru", "completion": "omu kurora okw'okubanza. Rwakaduku yagarukamu mpora ati, \"Nukwo mukyara, obu oraaba otarukugonza kukusendekereza, kangarukire hanu. Obu olisiima olindaaliza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahuukya atagarukemu yakubuka kwonka yagenda, akaba atarukugumya ati hati amwehohooliire kimu,", "completion": "nahabweki yayerabya obuhandahanda obwa hara kuburanganiza obusinde, kakuba agonza kugaruka kumukurata.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakaduku asingirwe, omukira agutaire omu maguru nk'embwa oku ekora mukama", "completion": "wayo obu agihinda okumukurata, yasosooza ekirale kye yagaruka 'omu kaye'.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaisiki abarungi basisana ekyakyo kya rooza. Oburungi bwabo bucundiriza abantu baingi abarungi n'abatali barungi okubaizira. Baitu nkooku rooza", "completion": "egira byombi, amahwa hamu n'oburungi n'okuboya, nibasobora okucumita n'okwehaihura aba batarukwetaaga n'abatali barungi, habw'okulinda okuboya n'ebyakyo ebinyakuli omuli bo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akaana k'obwisiki k'emyaka mukaaga ey'obukuru, ibara lyako Kazigati. Omu kyaro kya Buhinga, omu rubuga Kabarole, omu Bukama bwa Tooro, omu mwaka 1930. nyina ko azindukire ekiro okugenda", "completion": "omu mpinga Kazingo, okugurayo ebinaga n'enguli y'okuhunikamu oburo obu aragisangayo. Kazigati kasigaire omuka konka na bagenzi baako babiri. Omwojo Kisembo w'emyaka esatu n'ekicweka n'akaisiki Basemera k'omwaka gumu n'ekicweka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kuruga Buhinga kuhika Kazingo n'ebigere otwairwe ogwa makutu mairo ikumi. Amagenda n'amagaruka nizo abiri.", "completion": "Izooba niritobera, abaana nibahungira, enkoko niitaaha niiharruka nizitemba ha ruhaara rwazo. Obunyonyi omu miti nibutiitiira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Maama wa Kizigati aiririirweyo, orugendo ruli hara n'ebigere. Kazigati naasobora kurolerra bagenzi be nyamusana, baitu ekiro bambi n'omwirima n'obutiini bw'obuto, akaba atandikire kusoberwa.", "completion": "Ebiteekereezo bye byona bikaba biri ha \"Kahanda\" habwokuba nuko katwaire Maama we kandi nuko kasemeriire kumumugarurra. Nahabweki akatandika kukajima omukago omunda ye ati:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kahanda karuga omuka nikatoma aheeru, Ngarurra Maama wange. Kahanda kagalihire Kahanda kafunzire, Ngarurra Maama wange.", "completion": "Izooba niritobera omwirima nigwija, Enkoko itaahire n'abaana nibaita amaiba, Ngarurarra Maama wange. Titwina nku n'akatadooba tinkaboine.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebyokulya bihoire n'amaizi gaseesekere Kahanda ka nyabusozi Kahanda ka nyabubaale, Kahanda ka nyabuterre, Kahanda ka nyabisaabu, Ngarurra Maama wange. Kahanda k'omurufunjo, Kahanda k'omu bisaaru, Kahanda ka nyabubira, Kahanda ka nyabubingo, Ngarurra Maama wange. Kahanda nyamwegoda, Kahanda ka makutu, Kahanda kacwekere, Kahanda nyakatokato, Ngarurra Maama wange. Kahanda ninkuramya, Ngarurra Maama wange. Kahanda k'entangatangano, Kahanda ka ha nguruko, Kahanda ka nyaburaara, Kahanda ka nyaburaro, Ngarurra Maama wange. Kahanda omu bwerre, Kahanda omu kahanga Kahanda omu ntembotembo. Kahanda", "completion": "omu nkonkomoko. Ngarurra Maama wange. Abaana nibahungira, oturo twokubaita, Omwirima nigwija n'enku tiiroho N'akatadooba tinkaboine Ngarurra Maama wange! \" Ha saaha ibiri z'ekiro omwirima gutiire ensi yoona eculiire Maama wa Kazigati ayetwekere ekinaga ky'enyugu, agiteekeremu ekinaga ky'ensoha omunda akitairemu ebihimba n'enjagi ezirukwera n'ekijuma nkuba n'obutuzi yagaruka omuka Buhinga ajwahire atuutukire, omutima gumwemeriire. Enjura ekaba egwire omu muhanda akaba ayetwekere alemiire. Obwire ha bwatandikiire okuteerana akaba ayekagwize emirundi ndagira nti ingaha ati. \"Boojo deeru abange ndabasanga!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yahikire ha mulyango, kunu naatura ebi ayetwekere, atarukufaayo engoto nkooku emugangire yayeta n'enkizi ati: \"Kazigati murumu?\" Kazigati n'abaanyina bakaba babyamire hansi kwonka omu bukomero bagwijagiire. Kazigati ahababuka n'ekihika naagira", "completion": "ati, \"Koowe Amooti.\" Amooti amugarukamu n'enkizi ekyamurumu ati, \"Abaana baraha?\" Kizigati kunu naakingura orwigi amugarukamu ati, \"Babyamire hanu hansi otabarubata.\" Maama: Kandi Abwoli boojo togira oti koobate omu bitabu byabu!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Maama: Leka ndabeho ngende ncumike akatadooba. Ahwera ha kaifo akwata ha musago nambere yasigire", "completion": "yasereka ekibbiriiti naatiina abaana kwokya enju. Akiihayo ahanuura akatadooba na ko kuruga nambere yasigire", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yakasereka. Akacumika. Omusana gwaka omu mwirima gwabo. Abatobato abata omu bitabu abasweka, ababyamya kunu naagira ati, \"Kababyame bati obwire buhoireyo n'amaizi tigaroho, baranaaba nyenkya.\" \"Aturuka", "completion": "aheeru ataahya ebinaga bye, abihinguza omu kisiika ky'omu rwemo. Kazigati atandika okumusubirirra ebifiire haka. Na uwe amurabiramu eby'orugendo rwe. Hanyuma na uwe amuragira agenda abyame.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu mutima gwe akaba naasiima Nkya habwokuba abaana, eka, ebikwato n'ebitungwa, byona abisangireho. Ekintu ekirukukiraho obubi kyakusoboire okubaho abaana abato bati", "completion": "basigaire bonka haka okumara ekiro kyona. Ayeganyira ati, \"Obutagira wanyuma nukwo bukagira buti!\" Atalinde kwegarukamu, yamatuka n'akataara ke yahingura ha kaifo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kazigati akaba ali omu kitabu naatwalirirwa. Obu akaba atakahweriireyo, omutima gwateera gwagarra. Yaijuka munywani we Kahanda. Yaimuka, yagenda yamwemerra ha rubaju,", "completion": "yamukwata omukono n'obugaro bwe yamugumya. Yainunuka yamuraramira omu mboni y'eriiso naamwegerra yamusiima ati, \"Kahanda nyakuruga omuka nootoma aheeru. Mamaino kungarurra Maama wange.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akaisiki Katuutu kakaba katakahikize emyaka etaano ey'obukuru. Kakaba katwaire oburungi bwa nyinako Kajobe n'amagezi ga iseko Kapucu. Kaagonzaaga muno okubaza n'okukaguza ebikaguzo ha buli kantu koona aka kaaroraga n'aka kaijaga omu", "completion": "mutwe. Ise ko Kapucu akaba ali musaija omwetegereza, omugumiisiriza, atarayekanasaaga ebikaguzo by'abato. Uwe na uwe na Kajobe bakaba beekambisize abaana baabo okubatebezaaga n'okubakaguzaaga ebi barukusiima. Baitu obumu byababuranganizaaga ebindi bibakwasa n'ensoni okubigarukamu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hati nu teera akasisani omu mutima gwawe orole Kapucu ali omuka ye. Aikaliire omu ntebe ya sofa enkooto ey'abantu basatu. Ekiro Kyasande esaaha nka mukaaga n'ekicweka aho. Kapucu", "completion": "n'ab'omuka ye bacurwire okusoma. Omusaija onu Kapucu ayakoraga omu Gavumente omu kitongole ky'ebibira, akaba aikaliire ahuumwire, aihireyo ekitabu kye naasoma. Omukyara we Kajobe akaba ali omu icumbiro naateekaniza ekyanyamusana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahonaho Kapucu akahurra emirindi y'ekito neeruga omu kisiika ha kaifo. Ni Katuutu aizire kutebeza ise amakuru n'okumusogoita ebikaguzo. Aija amwikarra ha rubaju omu ntebe ya sofa. Kapucu amaiso agaiha omu", "completion": "kitabu eki akaba naasoma agaroza omw'omuhara. Katuutu atandika ati, \"Taata hati obu twaba nitusoma omwegesa yatutebeza ebigambo by'omusigazi ayayegomboize okubonabona n'abantu b'ihanga lye, okukira okwikara omu kusemererwa omu kikaali ky'Omukama.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ise habw'okugonza okwetegereza Katuutu obu araaba ayetegeriize kwo byona ebi bamwegeseze amukaguza ati, \"Hanyuma kiki ekyabaireho?\" Katuutu atandikire okutagata habw'okutunga omugisa ogw'okutebya ebi", "completion": "bamwegeseze, agarukamu ati, \"Hanyuma Omusaija ogu akairuka omu kikaali yayebembera abantu b'ihanga lye yahaiha omu bwiru.\" Kapucu ayongera amukaguza ati, \"Boojo akakora kurungi?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katuutu amugarukamu ati, \"Baitu taata bagamba ngu omu bikaali abantu balya kurungi, bajwara kurungi. Haliyo", "completion": "abairu n'abazaana n'abaheereza, ngu haliyo n'amakondere n'entimbo. Tihaakuzookereyo omuntu ondi owaakwebembiire ab'ihanga lye kubaiha omu bwiru?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kapucu na uwe nk'omuhara akaba atandikire okusemererwa n'okwesiima okubona atungire omugisa ogw'okusobororraho omwana onu omuto ekigambo kinu ekikuru omu bwomeezi bw'abantu. Okwegombooza n'okukomamu ebi ebirukukira oburungi, obukuru, omugaso, okwikaraho n'okunana, kunu obundi omu kuzooka okwa ha ruguru bisisa ebitarukusemeza. Agarukamu omwana ati, \"Kyamananu omusigazi ogu ataleme okutunga omulimo mukooto okucwamu eki asemeriire okukora", "completion": "hagati y'eby'okusemererwa n'okwesemeza uwe wenka, n'eby'okwefiisa akeefuma okujuna ab'ihanga lye. Kakuba yayegomboize okwikara omu kikaali rundi tihaakuzookere omuntu ondi omu kiikaro kye, kandi ekindi tihaakubaireho owa akubaire naamwijuka na hati hoona Akusisaine nk'abantu abandi boona Ababiito n'abagaragara abalya kurungi, bakatoonyereza buli kiro, ba kahuliiriza entimbo, bakaguruka amakondere, hanyuma bakaragara nk'orwakyo, bakeeba bakabura batakyaijukwa muntu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katuutu aikiriza ati, \"Ee, kambabona. Omuntu obu aiturra amata omu", "completion": "giraasi agikwatiire hansi n'omusumba mwingi, ehaaga bwango egira n'ifuro lingi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ise ayongera amukaguza ati, \"Baitu kandi kakuba aiturramu mporampora habaho", "completion": "ki?\" Katuutu agarukamu ati, \"Egiraasi ehaaga amata, baitu tihabaho ifuro lingi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katuutu agarukamu bwango nk'arukusoleza ati, \"Nintwaraho egiraasi enyakuroho ifuro.\" Ise amugarukamu ati, \"N'abantu baingi omu", "completion": "nsi munu nukwo bakora bati. Beegomboza eki tabaiguse habwokuba nikizooka kurungi ha ruguru basigaho eky'omuhendo eky'okwigusa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omunyoro Kapucu ayongera aleeta ekyokurorraaho kindi. Agambira omuhara ati, \"Omu nsi munu nitusisana nk'abantu abali omu duuka rundi omu katale. Noomanya omu maduuka agamu n'omu butale obundi osanga emihendo", "completion": "y'ebibambo n'ebintu ebindi bagihandiikireho. Ebintu ebirungi muno, ebirukunana osanga biroho emihendo mikooto. Ebindi ebitali by'omugaso muno, rundi ebitali by'okwikaraho n'okunana, ebicucuka bwango, obisangaho emihendo ya laisi. Baitu hati teebereza orole,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kakuba haija omuntu ow'itima ekiro, akakwata emihendo yoona akagihingisahigisa. Ebibambo", "completion": "eby'emihendo emike nibyo akataho emihendo emikooto, n'eby'emihendo emikooto akabidibya. Kiki ekirukubaho?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katuutu agarukamu bwango nk'arukukaguza ati, \"Obu taata nikisisana nk'omuntu arukugura ifuro?\" Ise amugarukamu ati, \"Ogarukiremu kurungi. Abantu baingi tibabanza kwetegereza kurungi", "completion": "n'okwekebiija eki barukugura. Katugambe tuti tibasisana nk'abarukuta ebintu omu minzaani okubirenga, n'ekirugamu bafeerwa, rundi aba ira nkooku baagambire, \"bairuka n'orutahazire, bagura byoyanswa.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katuutu akaguza ahonaaho amakuru g'okwiruka n'orutahazire n'okugura byoyanswa. Ise amusoborra kurungi, ayongera n'okumugambira ati, \"Omu bwomeezi bwaitu bwona twina okukomorra, okwegombooza n'okucwamu, eby'omuhendo n'ebitali by'omuhendo, ebirukuhwaho bwango n'ebirukunana. Gamba kakuba omusigazi naagonza okuswera, naasobora okurora omwisiki kijumba, atoonyeriize, ise muguuda.....\" Hanu Katuutu amucwamu bwango ati, \"Hati ogu", "completion": "taata tasemeriire okumuswera?\" Ise na uwe amugarukamu bwango ati, \"Naasobora kumuswera baitu naasemerra amuserreemu n'ebintu ebindi, nk'obwesigwa, okukuna, obukozi n'engonzi. Habwokuba oburungi bwe n'obuguuda bwa ise nibisisana orwakyo, obu biriragara bikahwaho halisigaraho ki? Nikyo kimu n'omwisiki, tasemeriire okusikwa akalimi k'omwojo konka. Naasemerra amute omu minzaani amupime atakamwikiriize.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu ise akaba atakamugarukiremu, bakabona maama naaleetwa omu mulyango. Akaba ahuliire ekikaguzo ky'omuhara yakagwize", "completion": "ise. Abakaguza naasandaara ati, \"Obu ninyowe mwikaireho? Kandi Nyowe niinyijamu nta omu rubazo rwanyu?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bombi obu bakaba batakagarukiremu yabeeta ati, \"Ebyokulya biteekaniize mwije tulye.\" Bombi baimuka baamukurata omu kisiika ky'okuliiramu.", "completion": "Obu bakaba nibalya Kapucu yagambira omukyara we ati, \"Atwoki, Katuutu aikaire nansubirirra ebi babeegeseze omu Kanisa y'abato.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kajobe akubukira Katuutu amukaguza ati, \"Abwoli babeegeseze ki hati?\" Katuutu ayagonzaaga muno okutebya ebi ahuliire n'ebi arozire, bakaba bamuhikize. Yagarukamu yasoborra byona nkooku akaba naabiijuka. Ebyokulya yabanza yabita", "completion": "ha rubaju. Obu yamazire nubwo Kapucu na uwe atandika ati, \"Ha waizira, nyowe naba ninsobora Katuutu nkooku kiri kikuru muno ebintu okusisa arukubirenga omu minzaani, hanyuma okabiha emihendo yabyo.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kapucu akaba amanyire obuganikyo bwingi obugufu obu yayeyambisaaga okusoborra engiga ezi yabaga naabazaaho. Omu", "completion": "kasumi ako nubwo yaijukireyo oruganikyo rw'omukazi owaakaba atamanyire kulengerra kurungi emihendo y'ebintu. Yatandika ati,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Ha mwogo gwa Butyaba omulimba akorora omwana atamanyire okuziha naagwa omu nyanja. Obu yaboine amaizi gaamwibika gaagaruka gaamwiburra omurundi gumu, yairuka ahonaaho yayedibika omu maizi yamwiburayo yamujuna. Hanyuma y'ebiro nkabisatu, omwana akaba ali omu mpinga na nyina, yaleeba omulimba ayamujunire. Yasima nyina yamugira ati, \"Maau, omusaija ogu nuwe yanjunire", "completion": "ijweri obu nkaba ninsa kwitwa enyanja.\" Nyina omwana yamweyuna. Obu yamuhikireho yamukaguza ati; \"Niiwe wajunire omwana wange ijweri obu akaba naasa kwitwa enyanja?\" Omulimba akaba naatekereza ati nyina omwana naagenderra okumusiima, yamugarukamu n'akaimwemwe ati, 'Ka ninyowe Maau!' Nyina omwana nubwo yamugarukiremu aswakiire ati, 'Kandi akakufiira ke akaba ajwaire okakataha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okulya ha meza kukaba nukugenda mpora muno, habwokuba boona bakaba nibabaza, kandi nibahuliirizangana. Kandi ekindi ekiro kinu nkooku kikaba kiri Kyasande, boona bakaba baine obugabe.", "completion": "Kapucu eby'omukazi wa Butyaba yabirugaho, yatandika kutebeza omuhara eby'emitego. Yatandika ati, \"Omu bwomeezi bw'abantu harumu emitego nyingi, kandi ensita ya buli mutego gwona eba emu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: okugurugamu. Abantu baingi---otagira oti abato bonka baitu n'abakuru na bo---bagwa omu mitego, nibaitwa ebike, ebitali. by'omuhendo, nibasikwa ifuro kunu ebingi eby'omuhendo biriyo.\" \"Niinyijuka ira ha kyaro Kiculeeta, hakaba baroho empisi mahiiha, eyekaba etuntwize abantu, neerya enkoko zaabo n'embuzi, na buli kantu koona aka yakagwahoga. Nubwo omusaija omu yamaliriire okugitega n'ekiriba. Yarora obulenge", "completion": "bw'embuzi obugagire yabuta ha mbasuko y'ekiriba. Empisi obu yaizire yanunkirwa okuboya kw'enyama yarora n'omulyango ogurukutaaha omu kiriba guli mukooto tiyafaaho kurora ngu omunda ha mpero yagwo mufunda muno. Kandi tiyararamira eruguru okurora ebisobora okugigwera nibigiita. Yataahayo okwihayo akanunka. Ntamanya niitwa ebike kunu ebingi biriyo, habwokuba ekaba etakairiire hara akati nikagicumita neefa n'obulenge etakabuhikire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kapucu abanza aleka kubaza, akoma ehuuma ye n'omuhyo gwe kumaliiriza ebyokulya bye ebikaba bitandikire kuhora ha sahaani. Baitu abakaba nibahuliiriza orubazo rwe ha meeza bakaba batarukwenda aleke, na uwe akaba naasisa arukunulirwa okubaza naayegesezaaho n'omwana. Nahabweki obu yamazire okumira", "completion": "ebikaba biri omu kwanwa yafundikira ekicweka eki eky'orubazorwe ati, \"Kikuru muno omuntu weena okubaganizaamu emitego n'etali mitego omunsi munu. Orufumo rw'ensi rugamba ngu, 'Ekenga eri nsongora----' Kajobe arumaliriza ahonaaho ati 'efa garamaire.' Katuutu akubukira nyina amurora n'amaiso g'okumunyumiza. Amusaba okurumusoborra......", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ati, \"Obu taata wamara? Toyongera okantebezaayo oruganikyo rundi orurukukwata ha kwegombooza, okukomorra kwetantara emitego n'okutagura ifuro?\" Kapucu kitamutwarre omwanya okusoma ebiteekerezo by'omuhara. Yaijuka enganikyo ze ibiri yatandika okutebya orw'okubanza ati, \"Omu rubuga orumu omunsi ya Bafaransa, omwana w'obwojo akarora orutindo rw'egaali y'omwika rucwekere. Ahanooho yaijuka ati Omu kasumi katali kaingi egaali y'omwika ijwire abantu ekaba niija kwija kurabaho. Ekirukumanyisa ngu abantu boona abakaba bali omu gaali egi, bakaba nibaija kufa, egaali obu eraagwa omu kisaaru eky'orutindo rukaba rutambukire. Omwana yatandika okuteekereza bwango.", "completion": "Ahonaaho akahurra okuhirra kw'egaali niija. Akaba ajwaire esaati erukunanata. Yagijuuramu ahonaaho, yagibohera ha kiti. Yairuka n'amaani naateera orutindo amabega, naagenda omu maiso ha byoma egaali y'omwika ebi egenderaho. Yayemerra hagati y'omuhanda naahungya esaati ye n'amaani n'ebikiratima nibimuteera. Kikaba nikisoboka omubingi w'egaali y'omwika okutamurora n'okumutemberamu akamwita, kandi nukwo kyabairekwo. Omubingi w'egaali ha yamuboniire n'okukwata ebiziiza okwemereza tureeni, kandi n'omwana ha yatungiire omwanya okuguruka okuruga omu maiso gayo ekaba emazire okumurubata okuguru okumu yakucwaho. Obubakaba batakamutwaire omu irwarro n'okuhururwa kwingi, akasiga yabasoborra eki yagenderiire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katuutu yatunurra ise n'ekihika ahunire, omutima gwe guli ha mwojo ogu, baitu kandi naasisa arukugamba nk'Abaganda ati, \"Nsimye bwongerwa\" Na nyina na uwe akaba naanulirwa enganikyo ezi, Kapucu abateerayo orwa ha mpero ati, \"Ha kiro kimu aboojo mukaaga bakaimukya baagenda", "completion": "okutemba orusozi oruraihire kandi orurukulemeera okutemba. Bakagenda n'omwebembezi waabo omusaija omukuru. Baahikayo baarutemba. Baitu obu bakaba bakyaliyo enjura yagwa haija ekiho, obuterre n'obutiti, okusirimuka kwali kw'akabi mali. Orubaju n'orubaju rw'akahanda aka bakaba nibarabamu, hakaba haliyo ekiinongoro kikooto. Bakaba nibagendera ha ndebolebo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu mwirima ogu n'ekiho n'obutiti n'obuterre, omu ha boojo abo yeterebuka yagwa yayeborongosa omu kiinongoro. Bakamuhurra naayekumbya bataine ky'okumukorra. Bacwekwa enkizi, ebigambo byabateera akahuno. Omu kasumi ako omwebembezi wabo yacwamu ati nibasemerra basiisire, beebohere ha miti rundi ha mabaale okuhikya obwire obu buraahweza. Baitu Kyemba, munywani wa Kyoya,", "completion": "omwojo ogu ayagwire, obu yaikaire tiyabeerwa. Hanyuma yagenda hali omukuru omwebembezi waabo, yamugambira ati, \"Ningonza onyikirize ngende ndole Kyoya nkooku ali.\" Omukuru yahunirra, yamugarukamu ati, \"Kandi hati nikikyagasa ki? Kyoya amazire okufa, kandi na hati obu oramukurata omu mwirima n'obuterre n'obutiti bunu noija kutungirayo akabi noohutaara rundi noofeerayo.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Irooko ogende.\" Baamutiiza tooci, yabaahukanaho omu mwirima. Kandi ky'amananu akaterebuka yagwa, yahutarraayo, baitu munywani we yamuhikaho. Obu yamuhikireho haahinguraho akaanya kake kati yamukabira omu ngaro. Obwire obu bwakiire nyenkya,", "completion": "yasenjura mpora mpora yagenda yahika hali batahi be. Yabasoborra byona. Nubwo omukuru waabu yamugizire ati, \"Tinkugambiirege nti tikikyaine mugaso okumukurata? Munywani waawe afire, na iwe dora hati nkooku ohutaalireyo oti!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyemba emanzi yayongera okumwanuukura ati, Kibaire ky'omugaso, habwokuba mmusangirege atakakabire, kandi obu ampuliirege yaimukya omutwe", "completion": "yangira ati, \"Niiwe Kyemba?\" Namugira nti, \"Ego ninyowe.\" Hanyuma yangira ati, \"Nkimanyire nti noija kwija!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kapucu yafundikira ati, \"Hali Kyemba omuhendo gw'omuganjano gwe hali Kyoya, gukaba nugumukirra obusinge bw'okwebohera ha muti. Kandi ebigambo ebi ebya ha mpero 'Nkimanyire nti", "completion": "noija kwija' bikaba nibimukirra efeeza n'ezaabu. Akeegombooza amata yasiga ifuro. N'omusigazi waanyu ogu ou baabegese zeeho nukwo yakozire ati, akasiga okusemererwa kw'omu kikaali yajuna obusiiriira", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baimuka ha meeza baategura ebintu. Katuutu yahwera omu icumbiro okukoonyera nyina okwogya ebintu. Omunyoro", "completion": "Kapucu yagarukira ekitabu kye ha mulyango naanihira ati omuhara araatwara akaanya atakagarukire kumusogoita n'ebikaguzo ebindi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkaba ntakeetegerezaaga ntamanya, Ekiikaro ekyetwa \"Omuka\" Oku kikira ebindi byona oburungi, Okukihita ebindi byona oburungi, Okuhikya obu nagenzire omu ihanga Namarayo emyaka nyingi. Obu nubwo nahuliire okwegomba Kw'okugaruka omuka owaitu, Omunsi ei nazaaliirwemu, Omu ihanga eri nayoroliirwemu. Nasaba Omukama runtwara, Nti Waitu ngarra omuka owaitu, Omuka nambere", "completion": "baanyeta empaako, Owaitu nambere baammanya obwihwa. Mboyerwe nibatobeza enyungu, Muka Byenkya naahotora oburo, Omuhara naatooranisa esabwe. Okuboya nukuunyisa amairu Ningonza kuboyerwa ebyenju, Nibajunga keeri omuba Kankya. Ningonza okuboya kw'embuuku Omu masinde g'ensenyerre, Abakazi baraaliire okusiga, Bategere iguru obulimi. Ngarra omuka owaitu, Mboyerwe ente niikyaro, Kahoza naihembera ekoomi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ningonza mboyerwe obwasingo Igana ligomere omu isaazi, Ningoza okukaga okuboya Kw'omwani gwakize omu isamba Enjoki niihuuma ha rwakyo, Niisoroma ebiraakora obwoki. Nyoyere eyobyo n'enswiga, Nataho ekitakuli ky'omwokyo, Gaitaho n'ekinyonga ky'owaitu. Muka Byabu araire azaire, Omuka mpurre embuzi niijuga Kibaraasi ezigaizire ebiri, Akahaya rutanga rw'embaale, N'eruusi kabogo eza Ntwiga Omuka nyenkya ninjija kutaaha", "completion": "obugenyi, Kwebiiha naagaba omuhara Omwihwa! Omwiha! Omwihwa araha bamuhe ekibego! Ningonza kwimuka ekiro, Nkahurra kadiiko neegamba, Kunu obugoma nibudiikiira, Ndondo ataahize omugoole. Hurra! Hurra! Hurra abantu nibarra Rundi omwana wa Wenkya akufa. Bataaha baroleriire ha liiso! Amaraka nuho garukwiha! Nyoyere Krisimaasi y'owaitu, Enyakwizira omu kyanda peregecu, Hatali enu eya munuka, Ey'omukufuka tiitiiti.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuka, ndole nibasimba ebitooke, Abasiki nibaiha eteete, Aboojo nibatema obugara, Nyineeka naagura omukaro, Nyinabwenge naasa omuherya. Nyenkya ninsoma misanto, Nyowe ninyirra kabunduguru, Weebale kuhikaho Adyeri, Na iwe weebale kusaba Ateenyi, Tumutendereze! Omuka, Nyenkya kiro ky'empango, Omukama naajwara ekondo, Mpurre amakondere nigaana Kunu entimbo niisikimba. Ha kyaro mbaire ha kyaro! Kunu abasaija", "completion": "nibaramya Okaali, Ningonza okurora obusozi n'obweya Omuyaga niguteera emburara, Oruhiira nirwokya eteete, Obunyansi nibuhuulikahuulika, Okuboya nukusa okw'eseeta, Ndole amabingo g'enganda N'engoro omu kisaaru nseeri, Ebitakura kunu omu ihanga. Waitu, ngarra omuka owaitu, Otaabone omutima gwange nigwera Nduge omu mbeho y'ihanga Nteerwe akasana ntagate, Owaitu ha banjuma amaijukuru, Oku nuho ndukwenda kugaruka,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Deeru sinka nyowe hanu ndimukorra ki Araali ogu?\" Ebigambo ebi bikagambwa Maliya Kaabarwani naateera ise amabega, kunu amaizi nigamukunkumuka omu maiso. Tihali habw'okufeerwa n'okusaalirwa rundi kugira oti manyeki rundi ise", "completion": "akaba amujumire. Baitu akabigamba habw'okweganyira obuceke bwe n'obutasabora bwe kugarurra ise ekintu ekisobora kwoleka mali okusiima kwe n'okuhaisaniza habw'ebi ebi akaba amukoliire enyuma kandi n'ebi akaba naamukorra omu kasumi ako.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Araali ogu ise, baamwetaga Paul Rwakasuuliza. Akaba ali nk'omu myaka nkaaga ey'obukuru. Akatandika emirimo ye ey'okubanza nka bboyi w'Abajungu, aba yaheerezaaga omu bicweka ebitali bimu ebya", "completion": "Uganda. Ha yainukiire omu bwabboyi kugaruka omuka akaikarra hansi okuswera omukazi n'okweyombekara eka, akaba akuzire mali. Hanyuma akazaara abaana b'obwisiki babiri. Omuzigaijo Maliya Kaabarwani, n'omusubiro Evaasita Kaabadooka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Emyaka Rwakasuuliza ei yamazire naakoorra Abajungu, akaba agyegiiremu okubara abaana b'obwisiki nk'ab'omuhendo mali okwingana abaana b'obwojo. Nahabweki", "completion": "bahara be banu obu baakuzire baahika okugenda omu meegero, akamalirra okubaheera kimu okwegesebwa okurukukira oburungi nkooku arukusobora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Emyaka egi ey'okubanza omu bitebe bya Puraimare akagisobora kurungi habwokuba fiizi zikaba zikyali nke, baitu bombi obu", "completion": "baahikire omu bitebe bya sekendure, akatandika okutunga obulemeezi kwija kuroomya fiizi n'ebindi eby'okumara okwetaaga kwabo. Yatandika okuguza", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kimu kimu ha bintu bye ebirungi ebi akaba asoroize omu busigazi bwe, n'ebindi ebi akaba ahairwe bakama be Abajungu aba yakorraaga. Ha buli", "completion": "ntandikwa y'orusoma yoona obu yamaraga kuhayo fiizi ateera ekiikohe ati, \"Ehuu\" Eki kyahwa. Ruhanga ayebale. Ata enkaito omu bigere kutandika kusoroma ez'orusoma orundi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaabarwani na Kaabadooka baali beegi barungi n'egeso zaabo zikaba z'omu bantu. Bombi baaroraga n'okuhaisaniza okurumu okuganyira nkooku isebo omugurusi yatalibanaga", "completion": "kubatungira obukonyezi, kandi nkooku akaba atandikire okweyahukaniza n'ebintu bye ebi yagonzaaga na bo ebi baaligiraga omuka nukwo aroomye obusente bw'okubeegesa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaabadooka obu yamazire ekitebe kya mwenda, kandi obu yaboine obulemeezi nibweyongera obw'okuhikya eby' okubakoonyeza, akateekereza muno", "completion": "omunda ye obu haazookereho omusigazi arukugonzaakwo okumuswera. Yamalirra okwikiriza okuswerwa nukwo haakire ise atalibanire omwana omu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyakaabu Kaabarwani na ise ekiteekerezo kye eky'okuswerwa n'okutahirra eby'obufumbo ali muto ati batakigonze. Ise akamugambira ati, \"Okusoma kwawe nikugenda kurungi, kandi nyowe noobundaba ntaine mulimu, baitu fiizi zaayu", "completion": "ninsobora kwiregyalegya ninzihikya.\" Baitu Kaabadooka habw'engozi Mpuuga ezi akaba amwolekere, kandi na habw'okugonza kwikizaaho ise omu bulemezi bwe, kandi obu yaboine na nyina uwe naamusemba yagumirayo. Na bali baamuleka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekikorwa kinu ekya Kaabadooka okwikiriza okuswera kyali ky'embabazi mali hali ise", "completion": "n'eka y'owaabu baitu okuswera kwe kutakonyere muno, habwokuba ha baamalire eby'obugenyi,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ituungo lyabo likaba lyeyongiire okukeeha. Kaabarwani yaroraga buli rusoma ise na nyina oku", "completion": "barukwekokoora akabainako koona nukwo bamute ha bbaasi bamugarreeyo omu isomero Buganda, ayege asemeriirwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okusobora okuzoora fiizi n'ebyetaago ebindi byona eby'eka, Rwakasuuliza akatandika okukora omulimo gw'obukinjaagi. Kutunga ente zinu ez'okwita obundi kyamwetaagisaaga okugenda hara muno okwisuuburayo.", "completion": "Ha murundi gunu akakwatirwayo oburwaire bwa nimoniya obwamutabwire butamwisire, n'omuhara Kaabarwani yaruga omu isomero kwija okumurwaza. Baitu habw'omugisa yacwa ebigoye, yatega, yakirra kimu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaabarwani habw'okumanya obunaku bw'omuka y'owaabu tiyayejaakaga. Abandi noobu baajwaraga enkaito bakanywa sukaali omucaai yabo, uwe amaiso yabahangaga abiri. Buli rusoma, ha busente bwe obuke obu baamuhaga okwekoonyeza,", "completion": "yayahurahoga akacweka aka alisobora ira kugulizaamu ise akasembo akarukuzooka okumusiima habw'ebi byona ebi yamukoliire n'ebi yabonaboine habwe. Baitu kandi obusente obu akabucwa omutwe obu baamwetiire ise ali w'okufa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'ebi byona ebyabaireho, akasumi kakahika Maliya Kaabarwani yamaliiriza omusomo gwe ahikire kurungi. Kakaba kasumi k'omuhimbo n'obusinguzi omuka yabo", "completion": "yoona n'omub'oruganda n'abanyubeemikago. Okwezi kwali kwa Desemba. Krisimaasi ekaba niirirra haihi. Kaabarwani akaba ategekere okugabira ise akasembo mali ak'Ekiro ky'Amazaarwa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Biro binu haroho ebiro bingi omuntu ebi arukusobora okwolekeraho obwenda n'okusiima", "completion": "hali omuntu rundi abantu ab'arukugonza rundi aba arukugayuka. Abantu baingi biro", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: binu baijuka buli mwaka ekiro eki baazaaliirweho. Abandi baijuka ekiro eki baasweriireho rundi eki baasweriirweho. Abamu bacumba obugenyi obu bahikya emyaka abiri n'etaano rundi", "completion": "amakumi ataano baakaba kutandika ekintu nanka. Haroho ebiro ebikuru omu madiini nka Idi eky'Abásiraamu, Paasika obundi ekyetwa Ekyokuhumbuuka eky'Abakristo. Omuntu aho naasobora okwolekeraho Obwenda n'okusiima.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu abamu bamalirra okwoleka obwenda bwabo tihali ha kiro kimu kyonka omu mwaka hali omuntu omu, baitu okwoleka obwenda buli kiro hali abantu aba baikara na bo, omu", "completion": "bikorwa, n'akalimi n'amakune. Abandi booleke obwenda n'okusiima hali Ruhanga habw'ekisembo ky'obwomeezi bwabo, rundi habw'okubakiza endwara enkooto. Kirungi okukyeforra nk'ekiragiro okwoleka obwenda hali omuntuhaakire omu-buli kiro nk'Abasikautu oku beeranganiza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaabarwani akalindirra akasumi aka yamaliireho okwega yakakwataniza na Krismaasi. Akaba amanyire ekintu ekimu ha bintu ise ebi akira kugonza, kandi na uwe eki yakoraga okumugondezaamu, niyo ekooti ye ey'erangi ya kibuubi. Ekooti egi yamufubataga kurungi, yamuhiisaaga, kandi niyo yamuturukyaga omu bantu.", "completion": "Omu kasumi kanu ekaba ekuzire. Pamba ekaba etandikire okuturuka ha mabega, n'enkokera zikaba zitiirwe ebikoba. Ekiteekerezo kya Kaabarwani kikaba kiri kumugurraamu ekooti endi, erukusisanira kimu n'eri yoonyini. Nahabweki akagiihayo omu nsita yagiihaho ebirengo byayo byona kurungi, yabitwarra omubaziizi kaswa amubazirreemu endi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekooti ya kibuubi ekabaziirwa kurungi nkooku Kaabarwani yagondeze, n'obusente bwona obu", "completion": "akaba asoroize okumara emyaka egi yoona naayesigisa kanu na kali bwagihweraho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu hakaba ha kyasigaireyo ebiro bisatu kuhika ha kiro kya Krismaasi kyonyini, Kaabarwani akaba atakyasobora okubumbaatira ensita ye. Nahabweki akagenda yaihayo ekisembo kye nambere akaba akitaire, omuhimbo gumwijwire ekifuba, yakireeta akisembere kurungi omu rupapura rwa kigaaju. Akasanga ise na nyina baikaliire ha mulyago. Yateeza amaju omu maiso gaabo, omutima gwe niguteera munoho okukira bwona n'ebiyengeyenge", "completion": "bimuli omu maiso habw'okusemererwa kwe okwingi yagira ati, \"Araali nkuleetiire akasembo kaawe kanu k'Ekiro kya Krismaasi, noobu karaaba kali kake, baitu k'okwoleka okusiima kwange okw'omunda habw'obukoonyezi bwona obu watuhaire na Kaabadooka omu kwegesibwa kwaitu. Nimmanya nti wayesigisaaga bingi, kandi niimmanya nti n'oburwaire obu obukaba nibusa okukwita ijweri bukarugirra ha kutalibana kw'okuntungira fiizi n'ebindi. Ninkusaba okaikirize.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakasuuliza ahuniriire muno, yaimukya emikono yayanuukura aculiire, ekisemboomuhara eki akaba amuleetiire. Ekigambo kikasisana ekimutiire ibumbakanwa. Yakikwasa omukazi. Hanyuma nubwo yasisaine nk'arukweyanuukura wenka", "completion": "ati, \"M-m!\" Nubwo asiima omuhara ati, \"Weebale Akiiki.\" Okusiima kwe okwingi kukaikara omunda baitu omukyara we nuwe yakizire okusiima muno n'ebigambo bingi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'akacu, nubwo Rwakasuuliza yaimukire yayekuba ha kaifo yaihayo akasanduuko", "completion": "kasemberwe omu rupapura, uwe na nyina aka bakaba bamutegekiire. Kakaba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: karumu ebirongo by'enkaito. Rwakasuuliza akaba amanyire nkooku abaisiki boona omuhara aba yasomaga na bo nkooku baajwaraga enkaito, baitu Maliya akaba atarukusobora okwigura", "completion": "habwokuba sente ezi yamuhaga zikaba zitarukumumara. Na uwe nukwo kusonda kwimugurra ha kiro Kyokuzaarwa ekya ha mpero eky'okwega kwe, oku akaba amaliriize n'obusinguzi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakasuuliza obu yagarukire arugire ha kaifo, aikaliire hansi yatandika orubazo rwe orugufu ati,", "completion": "\"Akiiki nkooku ocwiremu ebisembo bya Krismaasi kubigaba ekiro kitakahikire, na itwe katukuhe akyaitu twakutegekiire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kabarwani akyanuukura n'emikono ebiri kandi asiima muno n'okuhuunirra, hanyuma aimukaho ahonaaho kugenda kusumurra n'okurora ekiri omunda. Nkooku baakagambire ngu 'Akabenga otabohere kaisa ekihika.'", "completion": "Akasanga biri birongo bibiri eby'enkaito ezirukwera tiitiiti. Yayanguha bwango yanaaba ebigere, hanyuma yabyomeereza na taulo, yazeerengamu. Yayeyongera okusemererwa obu yasangire niimuhika kandi niimufubata kurungi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaabarwani obu yarugire omu kisiika nambere abazaire be bakaba bali Rwakasuuliza yagamba omukazi ati, \"Sumurra Adyeri, turole Maliya ebi abohere.\" Adyeri Kaabatalya asumurra ekitereke. Baasanga eri", "completion": "kooti enungi ey'ekitiinisa, kandi erukusisanira kimu n'ekooti ye kibuubi boona ei bamanyire, ei agonza kandi enyakumuhiisa muno. Obu yagyerengeremu yasanga neemuhikira kimu oti rundi ekamuhangirwaho. Yayeyongera okusemererwa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: n'okusiima, kunu ou akaba nasiima akaba ataroho. Mukazi we Kaabatalya agarukamu naacumiitirizakurungi enyuma hara ati,", "completion": "\"Obu kaabarwani bambi obusente obu wakamuhaga kwekoonyeza tiyabukwatahoga emyaka yoona egi, yaikaraga naasondera ekooti egi!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakasuuliza ebintu byona ebirungi kandi eby'omuhendo akaba abigulize bahw'okuheererra abaana be abo. Omu kasumi kanu obulemu akaba abumazire n'ebyokurwanisa abijwire. Akaba", "completion": "asigaliize kusiima Ruhanga ayamusoboize byona, kandi ayamukirize n'oburwaire obu obukaba bwizire okumwita, kandi ayahaire muhara we omuto eka. Araahayo ki hali Ruhanga?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekintu eky'omuhendo akaba ainakyo omu kasumi ako niyo ekooti enu omuhara ei akaba amuhaire. Yayekaguza asobiirwe", "completion": "ati, \"Boojo ngiguze nyihemu ensimbi nziheyo ekisembo hali Ruhanga nandi ngireke? Kaabarwani alingamba ki obu alikihurra? \"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba naakyateekereza ebigambo ebi nubwo yaijukire ebigambo by'ekizina ebirukugamba biti, \"Baraga emigisa yaawe, huumuza omutima gwawe,\" Yaijuka", "completion": "ebigambo by'Abakama abafumu abaarubasire orugendo rukooto muno nibatwara ebirabuko byabo eby'omuhendo okurabukira Omwana Omukama Yesu. Yaijuka naayegarukamu ati,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ruhanga buli kiro ansaba ati, \"Mwana wange mpa omutima gwawe!\" baitu mmuhaho kake", "completion": "muno hali gwo buli kiro. Yaijuka orufumo rw'ensi orugamba ngu 'Egakamirwa niyo egacwerwa.'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yayekuba omu kisiika yahanuurayo ekooti ye ey'omuhendo yagitwara hali omubaziizi wa suutu naagibungya. Omubaziizi yagimuguraho omuhendo gwa siringi kikumi n'abiri. Zoona nukwo yakaikwasire yarora omu bbaahaasa", "completion": "y'ekisembo ky'okusiima eky'ekiro kya Nweri, okwihayo nk'ekihongwa kye eky'okusiima hali Ruhanga Kagaba Yahurra akyanganukire omu mutima gwe. Yaijuka n'engambo y'aba ira ngu 'Ekisemerra omutwazi nikyo kisemerra n'omutwalirwa.'", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Maliya omuhara na uwe atatunge okuhuumura omu mutima gwe hanyuma y'okutunga ekisembo eki eky'omuhimbo kuruga hali abazaire be. Akaba naayegomba okugabira Adyeri nyina hamu na Rubbani isenkuru, na Nyabaleega nyineenkuru akasembo k'okubasemeza ha Kyokuzaarwa omu myaka yaabu egi ey'obukuru. Omunda ye akaba naagamba ati, 'Iwe eby'omumaiso", "completion": "nibimanywa oha? Baitu kandi nabwo naayongera naayekaguza ati, 'Iwe ndabaha ki ? sente ndaziihaha? ekooti y'Araali zoona ekaimaraho. Boojo omu bintu byange nkuguza ki ekisobora kundeetera omuhendo ogurukujuna?' Ateekereza ha nkaitoze, baitu ateteerwa. Atandika okurwana obulemu omunda ye hagati ye n'abandi. Ha mpero ABANDI n'obwenda bisingura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahingura omu kisiika aihayo enkaito ze, abanza aikwata omu ngaro azihindurana nk'arukweyongera okuzeetegereza n'okwirigira, iziga", "completion": "limu limuragara, n'erya kabiri litahoAg'abaisiki tigaikara hara-aigarra omu sanduuko yazo, ayesusura amaziga, aturuka aheeru agende kwibungya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: nkaaga. Agenda n'omuhimbo omu maduuka agurraaho nyina na nyineenkuru na isenkuru ebisembo byabo. Asigaza", "completion": "ekisembo kye eky'okuta omu bbahaasa habw'okusiima Ruhanga habw'emigisa yoona ei yamuhaire omu kwega kwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ensoni naagira ati, \"Deeru Araali obu arabona enkaito zange ntaijwaire arangamba ki\" Baitu kandi akaba aina ekihika okurora ise naagenda okusoma atoonyere omu kooti ye empyaka ei yamuhaire. Akaija okurora aihireyo", "completion": "akakooti ke kali akakuru nukwo ajwaire. Asoberwa oku araamukaguza kandi kunu na uwe obu ebigere biri busa. Baitu hanyuma aguma, amwirirra haihi amugamba mpora ati, ha kiro kikuru nka kinu? \"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakasuuliza ekikaguzo nka kinu akaba naakinihira, nahabweki obu kyaizire yagenda yaikarra hansi yayeta omuhara yamukurata, yagorra omukono yamukwata mpora ha ibega yamugambira ati, \"Akiiki, muzaana wange, ninkusaba onganyire. Omanyire nkakusiima n'omutima gwange", "completion": "gwona habw'ekisembo kyange eky'omuhendo kandi eky'omutooro eki wampaire, kandi n'obulyo obu wayolekere obu wakingurra, kandi obu nakitungire nikyo kyali kintu kyange ekirukukira omuhendo. Baitu Akiiki ekooti yange nkagitunda ijo, na sente zoona ezi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: naihiremu ninzihayo ekisembo hali Ruhanga okumusiima habwa byona ebi yansoboize habwawe. Byona biruga hali Uwe.\" Yamaliriza ati, \"Hati nu na iwe irooko ogende ojwale enkaito zaawe oije tugende tusome.\" Kaabarwani obulemeezi ha mutima gwe bukeehereho kake, atiize amaju omu maiso g'omugurusi we, ainamire atarukurora ise omu maiso, abaza", "completion": "n'iraka erirukworoba nk'arukwecwera omusango ati, \"Araali ninkusaba onganyire. Na nyowe enkaito ezi mwampaire nkaitunda ijo. Nkaba ntaina kindi eky'okutayo habwokuba nkaba niinyegomba muno okuha Adyeri maama na mukaaka na Bbala akasembo ha kiro kinu ekya Nweri. Ezi nasigaizeeho nzitaire omu bbahaasa okwihayo hali Ruhanga okumusiima habwa byona ebi aturabizeemu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwakasuuliza yamwanuukura akyanganukire ati, \"Mwisiki wange ag'orukurra nugo ndukwesusura. Itwembi eki twakozire nikyo kirukukira oburungi. Nyowe nkeesigisa ekyange ekirukira omuhendo n'omutooro, na iwe okeerekesa ekyawe ekirukukira omuhendo n'okusemera habw'okuleetera okusemererwa ABANDI n'okusiima Ruhanga. Dora nkooku abakama abafumu", "completion": "bali aba ira aba twaihiriireho omurwa gunu ogw'okuhangana ebiramukyo ha kiro kya Krisimaasi baarubasire orugendo rukooto ruti n'ebisembo byaabo eby'omuhendo, okugenda okurabukira Omwana Omukama. Kandi deeru ihangamura dora nkooku Ruhanga yatuhaire itwe ekisembo ky'Omwana we omu wenka!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akasumi obu kalihika, Kandi ningira tikali hara, Etaara yange ekaraara, Akatuma kange omunda, Kakalekeraaho okuteera, Nkaikya limu nkamara, Nkaraga ensi nkagenda, Nkahika migongeekoma, Nkasangayo Omugurusi Isiitwe, Ndimugambira nti, 'Taata,", "completion": "Weebale kunta omunsi' Ndimusiima habwa Maama, Ndimwebaza habwa Taata, Ndimunyumiza habw'engozi, Ezi natungire hali abantu, Ezaayolekerwe abanywani, Kunu akasumi koona koona, Nkaba ntarukwisemerra, Ai bwomeezi bwomeezi bw'omunsi, Ninkuramya Ninkuraga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija omu, Benedikito Karutaba akaba ali w'emyaka asatu n'etaano ey'obukuru abafumu be basatu", "completion": "ha baamumanyisiize amakuru ag'okutiinisa kandi ag'obujune, nkooku asigaizeeyo ameezi mukaaga gonka afe, aruge omunsi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha ikumi n'emu z'ekiro zonyini, Kanyonyi omukozi omu Gavumenti akaba amazire okwimuka naaboha naayeeteekaniza okugenda okubungira amasomero Busongora. Mukazi we akaba amuraliize", "completion": "cai omu fulasika, n'emigaati ye enyakwokezeeho ha murro akaraara agiteekanize n'amagita g'okugisiiga, na sukaali y'okuta omu cai byona bikaraara biri aho ha meeza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kanyonyi yaraaraga Kigarama omu Gomborra ya Mutuba I Omuruteete, omu Isaza lya Burahya, Tooro. Akaba aine", "completion": "motoka ya Landa Rova erukusobora kurubata engendo omu mihanda emibi ey'ebiina n'ebikungulima, eyeetaralemwaga obuterre omu njura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kanyonyi akaba ali musaija w'ekyemo w'emyaka nk'amakumi ana n'etaano. Akaba aine omutwe gw'ekisorongyo ogw'ebyeyera, n'isoke ly'ekikabara erikaba litandikire kumeramu enju onu bunenero. Akaba aine amaiso g'ebituutu n'enyindo y'omujuba, amatu ge", "completion": "amagabu gakaba geehinguliriziibwe amasaazi. Amaino amarungi ha ngunu erukwiragura gakaba gaine enana ha rukarra rwa ifo. Emikono ye n'ekifuba kye bikaba nibyoleka ngu musaija mukozi. Bakama be baamwesigaga omu mulimo gwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha ikumi n'emu n'edakiika ikumi na itaano akaba naata ebintu bye omu motoka, ha saaha", "completion": "ikumi n'emu n'edakiika abiri hanyuma y'okuraga mukazi we abato-bato bakaba ba kyagwijagiire yatamu Landa Rova omurro yaimukya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba naasa kuhika hagati ya Itaara omu kibira akaleeba obutaara bwa motoka eyemeriire ha muhanda rubaju. Kanyonyi akaba ali Dereeva murungi o'wamakune yazimya etaara ye enyakurora hara yataho enyakurora haihi", "completion": "nukwo aleke kutumbaaza omubingi wa motoka anyakuli omuli eri ey'omu maiso. Obu akaba naahinguraho motoka ei yaleebere akanagayo eriiso yarora eri Landa Rova, omubingi agiikaliiremu wenka, kandi injini yayo ekaba neeyaka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha ikumi n'emu n'ekiçweka zoonyini obu akaba naatembatemba akasozi aka busi bwa nseeri y'akabira atakahikire Maguru, omusaija yajumbutuka ha muhanda rubaju ajwaire ekipiira ayetaire na sikaafu omu bikya, ekicweka kyayo ekindi akizingiriire ha mutwe gwe na ha maiso,", "completion": "enkaito ze ziroho orume, yamuhungiza omukono bwango bwango naamwemereza. Kanyonyi yakeehya omurro gwa motoka, yakingura akadirisa ka motoka ye, yasana nk'arukuturukya omutwe gwe aheeru. Ahonaaho Kanyonyi akahurra embundu neemugambiramu eti, \"Bu! bu!\" ebyasi bibiri. Aho nuho yagarukiire okumanya eby'aheeru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ayamurasire yairuka nk'akairiringwa n'ebikaito bye naasirimuka ifo, yagenda yasanga motoka ya Landa Rova engufu eyemeriire", "completion": "neeyaka yaadi nka kikumi kuruga ha kasozi; owa ha siteringi akasanga orwigi arumukinguliire, bagira bati ku!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Motoka ya Kanyonyi, hanyuma y'ebi ebi abaireho mukama wayo, yaraara. Nkooku ekaba neetemba akasozi, yatandika okugaruka", "completion": "enyuma yaruga omu muhanda yagenda yatomera ekisa ky'enguudo ha mukono bumoso \"yakwamira\" aho! Etaara zaasigaraho nizaaka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro eki kyonka Kasaija na Murusuura abaaraaraga Virika, bali bakozi omu Gavumenti Enzaarwa ya Tooro omu Isaza lya Kibaale, obwire bakaba baburoliire omu rwigi nibeeyuna okugenda", "completion": "okuhika kara Kahunge ha Isaza nibaruga ha wiikenda. Bombi bakaba baine obugaali, Bakakwata ogwa Maguru baija mpora habwokuba ha gaali ya Kasaija nuho hakaba hali etaara honka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo Kasaija ou akaba ayebembiire yagambira Murusuura ati, \"Weewe omu maiso haliyo motoka, etaara oziboine nizaaka?\"", "completion": "Nandi Murusuura ati, \"Weewe turuge ha gaali motoka ebanze erabeho motoka z'ekiro tiihurra.\" Bombi baaruga ha magaali.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo Murusuura agambira mugenzi we ahuniriire ati, \"Embundu wagihurra?\" Nandi Kasaija ati, \"E, naanye nahurra ekintu kyagamba nk'embundu.\" Nandi Murusuura ati, \"Busaho kugurukyagurukya egi ebaire mbundu.\" Nubwo Kasaija agira ati, \"Baitu kandi motoka eyerukwakya etaara keetarukwija ebaire ki?\"", "completion": "Nubwo bombi baaleebere etaara za motoka endi neetembatemba Bukabya, baahurra n'iraka lyayo neegamba neesana nkeerukwiruka muno. Nandi Murusuura ati, \" Iraka lya motoka erukugenda eri nirisisana erya Landa Rova, nyowe nkooku naikairé omu kitongole ky'ab'ebisoro nitukozesa Landa Rova, nzimanya.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kasaija na Murusuura bombi baabanza baayemerra, bainemu n'enkizi, baalemesebwa eki okukorá. Etaara za motoka nizaaka, baitu terukuruga omu byemo. Iraaka", "completion": "ly'embundu eri baahuliire, na motoka ei baleebere neesa nk'erukwiruka muno neegenda busi bwa nseeri, byabanza byabatiinisa. Baamanya ngu haroho akabi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baayemereza egaali zaabu ha rubaju baarubata nibasoobasooba nk'abahiigi, nibalengaho okugenda nibeehugura", "completion": "ekyererezi ky'etaara, okuhikya obu bairire haihi na motoka ha ekaba eri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kanyonyi akaba amanyirwe muno, kandi motoka ye egi eya Landa Rova", "completion": "akaba amazire na yo omwanya mukooto. Nandi Kasaija ati, \"Ego niyo kwo.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bayeyongiire okwirra haihi bakasisana okuhurra omuntu nk'arukugona. Nandi Kasaija ati, \"Kanaagona, agwijagiire!\" Bombi bairra haihi na motoka mpora, babona endolerwamu ya motoka eya ha rubaju eyatikire, Kanyonyi ali omu motoka naasisana nk'anyakwijagiire, aigamiire rubaju rw'omunda. Baahurra kurungi okuhiriita. Murusuura ayeta Kanyonyi, baitu tamugarukamu, nubwo", "completion": "akingura orwigi bwango ekyererezi ky'etaara z'aheeru kimwoleka esagama ha ngoye za Kanyonyi, agambira mutaahi we Kasaija ou akaba amuli ha ibega ati, \"Nuwe Kanyonyi, baitu ahutaire, oboine esagama!\" Amuhigiza airra omu rwigi arora kurungi, bamukwataho baamutengesaho nibamweta ibara baitu akaba atarukusobora kubaanukura, akaba naahiriita, baitu atakacwekaine.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Kasaija ati, \"Tukoleki hati? Tuteere enduuru?\" Murusuura ati, \"Ego eki ogambire nikihika, ebya hati, tibaikara kugira ngu niitwe twamwita. Kandi ekindi ekya", "completion": "bwango nukwo kumanyisa aba Poliisi. Nyowe kansigale nindinda hanu ninteera n'enduura, iwe kwata akagaali kaawe nkooku karoho n'etaara oiruke bwango obagambire baleete ambyulensi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Esaaha hati zaali ikumi naibiri, baitu omwirima omu kasumi kanu gukaba", "completion": "niguhikya omu saaha nka ikumi naibiri n'ekicweka, nubwo omuntu naatandika kühwezaamu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enduuru ei baatiire etajugire busa, abantu abakaba bali haihi bakaija ahonaaho. Murusuura habw'okumanya ebya Poliisi abantu akabatanga okwirra haihi motoka, n'okugikwatakwata nukwo baleke kwita obusinde. Boona abaakaijaga bakasanga motoka", "completion": "etaara nizaaka, bakamanya ngu ya Kanyonyi, kandi ngu nibasisa bamurasire ali omu motoka naahiriita, bakwata ha munwa bahungya omutwe. Abamu bagamba bati, \"Leero omusaija Kanyonyi bamutuzire ki bambi kaatagamba kantu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kasaija n'akagaali ke aka Raale n'ebikiratima byona ebi akaba anyina byo, kitamutwarre mwanya muhango kuhika ha mbuga ya ba Poliisi ba Fort Portal.", "completion": "Yatandika ahonaaho kufukumuka ebigambo ati, \"Kanyonyi afiire, Itaara, naahiriita. Esagama neemuruga omu kanwa. N'etaara za Landa Rova ye nizikyayaka. Tuhuliire iraka ly'embundu, bamurasire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuserukale omudugudugu ou akaba naalinda kandi atamanyire kurungi Rutooro asana", "completion": "arukumuboigorra ati, \"Weewe umesema nini? Kanyonyi! Landa Rova! taara! namna gani?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kasumi ako omuserukale Omunyoro Kaheesi ow'ecepe isatu ou akaba ali ha mulimo omu kasumi ako omu kisiika ekiheriire eki, kandi ou akaba amanyire muno Kanyonyi, ahurra ibara lya Kanyonyi akingura orwigi n'enkizi,", "completion": "ahonaaho akaguza Kasaija kumusubirirra ebibaireho. Aragira kweta Dereeva wa Poliisi ahonaaho. Agya ha isimo abaza na Sabu Insipekita. Agamba Kasaija ati, \"Temba Motoka, akagaali kaawe kasige hanu, tugende ahonaaho onyoleke ekibi nambere kigwire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakaraba omu mu laini gw'abaserukale baihayo abaserukale abandi bbana baagenda na motoka ya Poliisi", "completion": "erukwiragura enyakuhandiikirweho ekigambo \"Poliisi\". Ha saaha ikumi na ibiri n'edaakiika asatu na itano baahika Itaara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi akaba ali mbega w'amagezi. Okwihaho okutendekwa kwe omu mulimo gw'obwambega akaba azairwe n'ekisembo ky'okutata, n'okusumikaniza ebigambo; akaragaire n'obukaabaga kali kataito kata akaihamu amakuru. Akaba amanyire kugambisa abantu ebi bataraliire", "completion": "kugamba. Musaija araihire, aine oruhara n'obuleju ha munwa gw'eruguru, amaiso ge g'ebinoko, agaakuroraga nk'agatakurozire ntamanya gakumazire, yabazaaga n'iraka erirukuheheera. Omunwa gwe gwasisangaga ogunyakuroho akaseko akatahwaho. Yabazaga Orutooro omu iraka ly'Orunyoro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi obu yahikire ha kiikaro akarapira motoka baagyemereza yaadi nka abiri kuruga motoka ya Kanyonyi nambere ekaba eri. Akasanga abantu baingi", "completion": "bagomere aho, abamu bakaba baleesirwe enduuru, abandi bakaba nibazinduka nibagya ha mirimo yaabu. Boona Murusuura akaba abatangire okwirra haihi motoka n'okugikwataho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi hanyuma y'okubungyabungya amaiso kwehinguliriza motoka ahonaaho yakingura motoka, yakwataho Kanyonyi, yarora esagama nyingi esandaire kandi ejubize n'engoye ze, yasanga naahoijahoija, baitu atakakabire. Yaragira okwiriza haihi motoka ya Póliisi. Murusuura na Kasaija", "completion": "n'owa Poliisi baamukonyera okuhimba Kanyonyi okumuta omu motoka. Baamufubika bulangiti ye ei ekaba eri aho ha ntebe y'omu Landa Rova ye. Baamutwara omu irwarro lya Medikoro, na Murusuura yagenderaho n'abaserukali abandi babiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi hanyuma y'okuraaza etaara ezikaba nizikyayaka kuhikya obu, yaragira abantu boona okwirrayo hara. Abaserukale", "completion": "abayasigaire na bo yabataho okutangirayo ebiruuka orubaju n'orubaju rw'enguudo, uwe yasigaara aho na Kasaija.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yatandika okujaikajaika nk'embwa etoire obusinde naayehinguliriza motoka. Omu kaikaro akamu hayagumire", "completion": "muno okuserra bakaija okubona nainama naakomaho akantu, yakata omu nsahu y'ekooti ye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yayeyongera muno okuserra omu tunyansinyansi otwa haihi n'ensaro y'amabaale g'omu ruguudo yagaruka yakoma akantu kandi yakata omu nsahu ye ey'ekooti. Ahonaaho", "completion": "amaiso ge gasisana agarukwesiima nk'omuntu obu aba azoire ekintu kye eki arukwetaaga muno obukiba kimubuzireho. Akaba akomere obusonsogoro bw'amasasi g'embundu ya Basitoora!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Motoka ya Poliisi eyatwaire Kanyonyi yagaruka,yaleeta abaserukali abandi abajwara ebirukwera ha mikono, baatandika okulenga n'orukoba rwabu, kunu nibahandiika.", "completion": "Murusuura bakamusiga ha Poliisi naahandikisa ebi yaboine n'ebi yahuliire. Kaheesi akaba amazire kuhandiika bingi kuruga hali Kasaija nkooku basigaire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaserukali b'ebirukwera ha mikono obu baizire Kaheesi yabaza na bo ebigambo, yasisana arukubata omu kirale, yabasigaho. Yagenda naasirimuka ifo. Yarubata yaadi nka kikumi", "completion": "naarora noobwegendereza na mukono gw emoso, yagaruka naarubata mpora naarora noobwegendereza ha mukono gw'obulyo. Baitu ha maiso ge akagaruka naasisana nka atazoire eki arukugonza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yatandikira hayarugire, naagenda mpora muno, ainamiriire nka arukugendesa emikono n'amaguru, naahigahiga omu bunyansi, naarorarora omu itaka, oti rundi enyindo ye eyekaba esungire, neekaga obusinde! Hanyuma y'okukora ati yaadi nka kikumi n'ikumi;", "completion": "Kaheesi akasisana nk'anyakuzoire eki akaba naaronza. Nubwo obutoonyatoonya bw'amagita ga hoiro obukaba butoonyere hansi, n'ekiikaro ekirukwoleka ngu motoka ikaire eyemeriireho kumara omwanya mukooto, kandi yasimburaho ahonaaho nk'ei barukuhambya. Ebi byombi akabizonzoora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu irwarro Medikoro abafumu basatu, bakatandika ahonaaho okurwana obulemu okujuna obwomeezi bwa Kanyonyi. Akaba arugirwemu esagama nyingi, nahabweki baarora omu bihandiiko byabu anyakwina", "completion": "esagama nk'eye nukwo bamuhandiikire aije bwango abahe ekikopo ky'esagama y'okumwongeramu, baatumaho na bagenzi be na bo okwija okumugabira esagama obu eraaba nesisana n'eye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abafumu bakahanuurá baikirraniza okumubaaga. Bakasanga arasirwe amasasi abiri. Erimu likaba limutiire itama lyaraba omu kanwa lyafumukira ha rusaya orw'emoso. Erindi likamutahirra haihi n'enkwahwa, lyaraba omunda y'ibeere lyakwata ekifuba, habw'omugisa gwe", "completion": "omutima lyaguguruka, lyarora ebihaha lyabipucuraho ekipacu, lyabyama omunda. Abafumu bakagasangamu omu mubiri gwe baagaihamu baagatwekera aba Poliisi. Hanyuma y'okumubaaga Kanyonyi akalema okugarukaho, abafumu baasiiba nibarwanirra obwomeezi bwe okuhikya omu kairirizi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu rubuga rwa Kabarole kangire nti n'omu Bukama bwona obwa Tooro na Bunyoro nambere Kanyonyi akaba amanyirwe", "completion": "kurungi, abantu bakaba nibeekaguza bati, \"Kanyonyi, ayamurasire akamuturaki? Akakikora wenka rundi aina abantu abandi abaamuli enyuma, abaamuguliriire?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi bakaba baina eby'okwekaguza bingi okukira aho. Ebindi babyegarukamuga bonka. Bakamanya ngu ayarasire Kanyonyi atagenderre okumwiba, habwokuba ebintu bye byona bikasangwa bitakwasirweho; obu araaba yagenderiire kumwiba, akahurra", "completion": "abantu yatiina yairuka yagenda. \"Nooha yamwirukize na motoka? Motoka ekaba cri ye? Ekaba eri Landa Rova kwo nkooku Kasaija na Murusuura barukugamba? Bakairukira nkaha? Embundu ya Bbasitoora bakagiiha ha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ameezi asatu gakisigaireyo kwija kuhika ha kuraswa kwa Kanyonyi, abantu bakaikarra omu kisika kya ha kaifo, baahanuura ifubo lyabu ery'okwita Kanyonyi. \"Tonkaguza oti nibamútura ki?\" \"Ngu uwe munyanzigwa w'Ihanga, ebi ahanuura omu nkurato ngu uwe agogereza ensi, naayekwasa ha rubaju rw'Abajungu, agonza", "completion": "kutunda itaka lyaitu, taikirraniza n'abahanuuzi abandi. Omuntu wa mulingo ogu habw' okufereza Ihanga lyona haakire afe. Ihanga lyo ly'okwikaraho ebiro n'ebiro. Itungo eri ryona eri atungire Abajungu nubo baakalimuhaire nibamugulirra. Kanyonyi kakuba arugaho n'abandi abo abarukusisana na uwe na bo nibaija okutiina.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abahanuuzi abo abasatu Rubuza, Katenda na Ruboha obu baamazire okwikirraniza ha kihanuuro kyabu eki, boulemeezi bwabu obundi bukaba bw'okutunga omuhanda gw'okwita Kanyonyi. Eky'okumuha obutwa bakiihaho habwokuba", "completion": "Kanyonyi tiyanywaga maarwa, kandi tiyakiraga kulya handi. Nubwo baahanwire eky'okumurasa ekiro, baitu nabwo embundu h'okugiiha haabanza kubatalibaniza habwokuba aba Poliisi bamanyire embundu zoona hamu n'amasasi gaazo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rubuza nubwo agira ati, \"Abasaija tibalemwa, twecwere buli muntu eki arakora. Omu aserre embundu,", "completion": "ondi aserre omuntu w'okugulirra kwita, kandi n'owa kasatu aserre sente z'okuha omwisi. Baitu buli", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija w'okugulirra boona bakaikirraniza ngu naasemerra agire motoka ye ey'okumwirukya kumubuza n'ensi hanyuma y'okwita Kanyonyi. Hanyuma ya byona Katenda nubwo", "completion": "yagizire ati, \"Boojo mutafooberra ekiturukukora titurukukorra maka gaitu rundi nda zaitu, nitukorra Thanga, kandi nyabura inywe a ikaata ifubo linu!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ruboha ayahairwe ogw'okuserra embundu obu ataragigwireho Mombasa yakwata ogwa Congo. Nuho yaihire akabasitoora n'amasasi gaako. Katenda nkooku akaba ali musebeni yatandika okugenda omu basebeni bataahi be rubaju rwa Bukidi okuhikya obu yagwireho omusaija yamusanga", "completion": "Arua, baitu owaabu ni Sudani, amanyire muno ebya U anda, na Tooro akasangwa aizireyo, yaikirraniza na uwe. Omusaija yagira ati, \"Nyowe kakuba ompikiza ebyange ndiba nkusabire, ebya Motoka n'eby'okwebuza n'ensi obindekere, itwe tuli ba Ndaliire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rubuza omu meezi ago abiri akaba asoroizeeho omuganda gwa sente, baitu Katenda obu yaizire yamusoborra", "completion": "omuhendo gw'ensimbi Asiedu omwisi ogu arukwetaaga, baasanga iri nke muno boona batamu emikono okwongera okusorooza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu meezi abiri n'ekicweka entegeka yaabu yoona ekaba eri haihi kuhwereherra kugiteekaniza. Hakaba hasigalire kuleeta Asiedu arole ensi kurungi n'emihanda n'enkiro, amanye amagenda n'amagaruka ga Kanyonyi; na motoka ye,", "completion": "ayemanyiize n'okukozesa Basitoora egi nukwo hanyuma akole omulimo gwe hatali kulemwa. Katenda akamuraganiza kumumanyisa ekiro Kanyonyi eki aliba naazindukiramu kugenda kurambura rundi eki aliba naatahiramu ekiro kuruga omu safaali.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katenda akaba amanyangaine muno na Kanyonyi, baaramukyanganaga empaako, baahanuuraga hamu obundi ebintu ebikuru ebirukukwata ha", "completion": "ihanga lyabu, noobu bataraikirranizaaga obundi, baitu baayahukanaga nibasemererwa. \"Weewe bakahikya abaagambire ngu, 'Arakwita ayefoora waanyu.'\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu obu yahuruutukire aho omu Landa Rova ye amazire kurasa Kanyonyi akagenda obutarora nyuma yaraba omu Ihani, ati na Kitumba yagwa omu rwa Kampala orwa Kolasi, sipiidi zoona yaimarayo. Habw'okutiina ati taikara kusanga Kyenjojo haateerayo esimo aba Poliisi bakamutanga, yakubukira Rugombe, ati na", "completion": "Butara, ngugwo ali Mukole; obwire kwija kukya kurungi akaba naayerengya nseeri ya Muziizi. Akamara ebiro bibiri ali Buyaga, ha kiro kyakasatu yahika Hoima yagura empapura z'Amakuru. Omu nuho yamanyiire nkooku omulimo gwe gutarakozirwe kurungi. Kanyonyi akaba akyaroho atakafiire noobu baraaba bakaba baroleriire ha liiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi hanyuma y'okumanyisibwa byona kuruga hali Kasaija na Murusuura n'ebi Kaheesi ebi yazoire n'abafumu ebi basangire omu mubiri gwa Kanyonyi baararangya", "completion": "amasimu, ha sitenseni za Poliisi zoona, handi baita emihanda baatandika n'okwaza motoka zoona eza Landa Rova tibaikara kusangamu anyakwina Basitoora ey'amasasi x 33.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu Irwarro Medikoro Kanyonyi bakaba nibamuliisiza omu binywa bamutaireho n'omuserukale n'aamulinda,", "completion": "omwisi taikara kugaruka; ekyakabiri kakuba atandika okubaza abagambire ebi yarozire batakamutiire embundu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Banu abasatu Rubuza, Katenda na Ruboha, bakaba nibateera enkomi nibagira bati, \"Ha Kamaanya ogu atabukire enkuba alihya omurro.\" Baitu", "completion": "kandi handi nibeeteerana n'abandi nibeekaguza nibeehwisa bati, \"Abantu b'omwaitu munu tibahwerwayo, leero ogu bwigara omusaija atagira kabi baamutura ki?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebiro bbina bihingwireho hanyuma y'okuseeserwa kwa Kanyonyi, Katenda akeeta mwenekati waabu Karungi ou akaba naakora obwa Naasi,", "completion": "Medikoro kugenda na uwe omu Baara ya Nkwine Bunyonyi. Karungi nkooku akaba atali ha mulimo yaikiriza baagenda hamu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orubazo rwa Kanyonyi nurwo rukaba ruli ha kalimi ka buli muntu omu kasumi ako. Karungi omwisiki w'omunwa gw'endere", "completion": "n'akanyindo k'engusuuru, n'ebikya by'endangira, n'amaino g'obutaagi, n'okuguru kwenziringe n'amaiso g'amabona, ataikaleho atakatandikire orubazo oru na mwene waabu Katenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yamugira ati, \" Adyeri Irwarro lyaitu lyona likacwekwamu epumpu habw'okuraswa", "completion": "kwa Kanyonyi, baitu abafumu nibakora nkool u barukusobora okukiza nbwomeezi bwe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu bahikire Nkwine Katenda yaserra akameeza karungi aka ha rubaju omu nsonda baikarra na Karungi, omuheereza yaija, Katenda yakaguza ati, \"Bakuleetereyo", "completion": "ki, Akiiki?\" Nandi Karungi ati, \"Bampeyo ka 'swiiti sheri'.\" Katenda nubwo aragira kuleeta sheri emu, n'ecupa ya biya emu. Baatandika okunywa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ka sheri ka Karungi obu kaahoiremu bamwongerayo kandi, baaleeta n'aka kasatu. Nubwo Katenda atandika ati, \"Obu tubairege nitwija twikairege nitubaza ha bya Kanyonvi. Nyowe buli", "completion": "ntiinirege kubaza bingi na Dereeva oli aroho. Iwe Akiiki oli wange, ekindukugambira iwe buli nkiziikire, nahabweki ekindi ha mutima kyona nindagirwa okukikugambira.\" Karungi yaculeera yamuhunda amatu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katenda ayongera amugamba ati, \"Nyowe omanyire ebigambo timbirumaruma, ekindukubaza nkibaza bbwa. Ningamba nti Kanyonyi ogu asemeriire kufa, munyanzigwa w'Ihanga. Naasemerra afe", "completion": "Ihanga n'Omukama bisigaleho. Nyowe Akiiki mmanyire bingi kandi kakuba nkugambira ekigambo onyesigege.\" \"Tali ni nyowe ayamurasire, ekibi eki yakozire nikyo kirukumuhiiganiza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Iwe obu twikairege nitwija ogambirege oti, \"Niiwe orukumukoraho.\" Kandi wayongeraho na kinu oti,", "completion": "\"Tarukusobora kuhuumura noobukwakuba okugwijagira batamutiire 'Mofiya'.\" Karungi aikiriza ati, \"E, Mofiya niyo erukumugwijagiza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katenda nubwo amugira ati, \"Leero nu iwe niiwe orukwija kwihiraho Ihanga linu", "completion": "ekikoligo, Kanyonyi noosemerra omugwijagirize kimu obutaimuka.\" \"Kandi busaho n'omu arukwija kwekengesereza. Kambikulekere.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Karungi aka sheri kakaba katandikire okumukwata, kandi obu kaamukwataga uwe ahuna kwonka, omu", "completion": "kiikaro ky'okubaza muno, baitu byona Katenda ebi yamugambiire akabihuliriza kurungi, kandi akasisana nka ayabiikiriize.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Esaaha mukaaga gw'ekiro obu gwahikire owa takisi yaija okubatabarra nkooku Katenda yamuraagiire. Yabanza yatwara Karungi Medikoro. Katenda obu akaba naamuraga yakora omu nsahu ye", "completion": "ey'empali enyuma yaihayo ekikonjojo kya siringi za nooti yakimukwomeka ati, \"Nkukwo Akiiki.\" Karungi yasiima muno muno. Omubingi wa takisi akateekereza ati, asiimire muno ati, habw'okumunywisa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mbega Kaheesi akaba ataikaliire kwonka omu biro ebi byona, akaba naarabanganamu naatweka n'entasi ze omu biikaro nambere abantu bakira kusumururra obulimi bwabu nk'omu baara. Akaba amazire kusorooza engiga nyingi ezirukukwatana n'obwomeezi n'okuraswa kwa Kanyonyi. Akaba amanyire ngu Katenda akagenda Mombasa omu biro by'enyuma aho yarugayo yatoma ogwa Arua. Akaba naaserra ki? Akamanya nkooku", "completion": "yatwaire Karungi omu baara ya Nkwine ha Kyamukaaga ekiro, baagaruka omu itumbi, noobu araaba ali mwenekat waabu bwona kaatamutwara. Kaheesi akaba amanyire nkooku Ruboha yagenzire Kongo, uwe noobu araaba yasoboroire ngu akagenda kurora abafumu. Kaheesi akaba amazire okukizoora ngu omu Irwarro lya Hoica atagyeyo, akarabaho kwonka. Akaba naaserra ki? Kandi habwaki asereka eki amutwaire?", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hali Rubuza Kaheesi akeetegereza ati akaba agulize itaka lye, kandi akaba naalengaho n'okweyohoza sente hali abantu abamu, sente ezi akaikozesa ki? Taru kwombeka nju, tarukulima cai, tarukusuubura ngu ego! Zikatoma ha sente zoona ezi? Ha bya Asiedu entasi ze zikaba zimumanyisize nkooku baboine akasaija kagufu kasarwire amatama kanyina n'amaino gasongoire kali na mugenzi wako omu", "completion": "motoka ya Jipu, baalyaga omu kirabo kya Saadi ekikorwamu Abaharabu Kabarole. Nibasisa baararaga omu Jipu yaabu egi, haroho omu ayababoine beemeriire na Katenda na Ruboha ekiro nibasisa nk'abarukucika muno. Bakaba nibacika ki n'omuntu endugaruga nk'ogu? Omuntu ogu araha? Aka Jipu ako kakatoma ha? Ebikaguzo ebi byona bikaba nibitalibaniza obwongo bwa Kaheesi, akaba naasemerra kubitungira eky'okubigarukamu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu Irwarro ha kiro Kyakataano hanyuma y'okuhutaazibwa kwa Kanyonyi, okunihira kw'okukira kwe kukaba kutandikire kwija, baitu akaba nakyasaasa muno omu kifuba kandi", "completion": "habw'isasi erimu ery'omukanwa eryahutaize orusaya akaba atarukusobora kulya n'okunywa omu mulingo gw'obutoosa, bakaba nibamuliisiza omu binywa. Baitu okukira byona akaba atarukusobora okugwijagira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro eki Karungi akabaali ha kulinda omu kairirizi. Omufumu akaija yaragira Karungi okuteera Kanyonyi enkinzo ya mofiya okumugwijagiza yamuha akacupa kahyaka ak'omubazi ogu, yamuragira okumuteeraho kimu kyamukaaga", "completion": "ky'omubazi ogukaba guli omu cupa. Karungi yaihayo etereeyi erukwera ey'ekyoma, yataho akooma akalenga omuswija n'enkinzo n'omubazi gwa mofiya, yabihimba yabitwara omu kasiika ka ha rubaju nambere Kanyonyi akaba naarwalizibwa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yabanza yamulenga omuswija, hanyuma aijuza enkinzo omubazi gw'okugwijagiza, obu akaba naimukya ati kugimuteera, nihaija omuntu naairuka naakingura orwigi n'amaani yamumanyisa ati omurwaire ow'omu kisiika ekikooto omugu w'ensimbo arugire ha kitabu yayeteera hansi, naaruma amaino, naaleeta ifuro kandi naasambagana, Karungi", "completion": "nukwo kugarra enkinzo ha tereeyi he meeza ahonaaho airuka kugenda kukoraho omurwaire oli. Ahonaaho n'omufumu ou akaba akiri omu kasiika ke atakagarukireyo obu yahuliire epumpu enyakucwekere omu wooda yarugayo yaija okurora ekibaireho. Yakoonyera naasi Karungi okukoraho omurwaire w'ensimbo n'okumuhuumuza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baamazire kumubyamya kurungi omufumu yagonza kugenda na Karungi kurora Kanyonyi nkooku ali. Naasi akaba ataine", "completion": "nkooku araamutanga kugenda na uwe. Obu bahikireyo omufumu akabanza okwekanga obu yarozire omu kacupa k'omubazi gw'o-", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: kugwijagiza akaamuhairege kali kahyaka kaijwire, hasigairemu kicweka; yamukaguza n'iraka ly'enkizi", "completion": "ati, \"Omubazi gwona ogu ogutiire omurwaire? Nyowe nkuragiirege kimu-kyamukaaga eky'akacupa ako!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Karungi yagarukamu n'obutiini n'omutima ogusingirwe omusango ati, \"Enkinzo nyikaire ntakagimutiire", "completion": "nuho banyetera kukoraho omurwaire w'ensimbo omubazi gukyali omu nkinzo. Nsobeze mufumu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omufumu yaimukya enkinzo yasanga omubazi gukyarumu kwo yateera ekiikoohi ati, \"Ehu!\" Omubazi ogundi", "completion": "yagugarra omu kacupa yasigamu kimukyamukaaga kyonka uwe wenka omufumu omujungu yakiteera omurwaire Kanyonyi okumugwijagiza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omufumu yaragira Karungi okutwara etereeyi n'ebintu omu kisiika kye. Obu baahikireyo yamuhindukira ati, \"Karungi obaire ki? Oikaire noija kukoraki eki? Naasi nka iwe anyakumazire omwanya ogu", "completion": "gwona nookora omulimo gunu noosobora okukora ensobi nk'egi? Kakuba omubazi ogu gwona obaire otaire omu nkinzo gugenzire omu mubiri gwa Kanyonyi obaire omuhaire okugwijagira kw'ebiro n'ebiro!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Karungi yatandika okurra. Omu kasiika ka Kanyonyi muka Kanyonyi ayarozire omufumu naacwekwa enkizi", "completion": "yahurra n'ebi yagambire, na Karungi ebi yagarukiremu na uwe akaba narra. Omufumu obu", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: akaba naaturuka kugarukayo akasanga muka Kanyonyi amwitiire omuhanda ha rwigi", "completion": "rw'aheeru narra ati, \"Mufumu ningonza oteho Naasi ondi ow'okukoraho iba nyowe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omufumu akaba atarukusobora kusereka ekintu nka kinu hali aba Poliisi, nahabweki Insipekita wa Poliisi", "completion": "akamanyisibwa omu nsita. Naasi Karungi baamuha turanzifa ya bwango. N'okurolerra ebirukukwata hali Kanyonyi baakwongeraho amaani.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'ebiro munaana eby'okuraswa kwa Kanyonyi akaba naasobora kwimukya omutwe. Omuserukale wa Poliisi akatandika kumukaguliriza ebigambo", "completion": "bike hali ebi yarozire batakamurasire. Penesilini mubazi gwa mahano, obuhuta bw'omukanwa bukaba butandikire okuhinya n'okwoleka obwokurorraho bw'okukira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Owa Poliisi akamukaguza ati, \"Ayakurasire okamuroraho? Akabanza yakwemereza? Akaba ajwaire ki? Mujungu, Muhindi, nandi nairagura?\" \"Obu araaba akaba", "completion": "ali arukwiragura, boojo Mutooro?\" Ebikaguzo binu byona Kanyonyi akasobora kubigarukamu mpora mpora, ekigambo ekiyanagaga kyona omuserukale naakikoma n'ekalaamu ye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro eki ekya munaana hakabaho okujagarra n'okuhunirra kwingi omu rubuga rwa Fort Portal habwokuba ha saaha nka", "completion": "ina ezanyamusana kikaaturuka ngu, \"Katenda bamukwasiire, nibamutura ebigambo by'okuraswa kwa Kanyonyi!\" Bakamutwara baamusiibya Bboma nibamukaguliriza hanyuma orwebagyo baagaruka baamulekera.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro eki kyonka omusaija omugufu ow'ebisarule by'amatama n'amaino gasongoire, n'omutwe gw'amahiga. Ajwaire ekipiira kikuru na sikaafu emuli omu bikya,", "completion": "n'enkaito ezimazire ebiro zitakabonaga kabazi zimuli omu bigere, akasara tikiti ye omu rubuga rwa Hoima yakwata Baasi naija Fort Portal.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu Baasi atabaze na muntu, yaikaraga amaiso agataire omu idirisa naarora enkiro n'ebintu ebikaba biri ha muhanda rubaju. Omugenzi omu,", "completion": "obu yamukagwize naagonza kutandika orubazo ati, \"Iwe taata noogenda nkaha?\" Yamugarukamu naamwehoihora ati, \"Mimi sijuyi kiganda.\" Omugenzi na uwe.yagira ati, \"Cii!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija ogu omugenzi atarukugonza kumanyirirwa nuwe Asiedu omwisi. Sabbiiti egi ei yamazire, naasoma amakuru naahuliriza na ha Rediyo etamuhe", "completion": "kusemererwa, yaikaraga naateera enkomi, naaruma n'akaara ati, \"Ha ndi musaija ki? Omulimo ogu nayehaire okukora ntaguhikirize, ensimbi z'abandi nkairiira busa!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baasi ya Bunyoro eyamulesire etamuhikize kimu Fort Portal akarugiramu Kitumba. Omwirima ogu nyakusemba abakozi b'obubi obu gwatandikire yatandika kurubata mporampora kugenda omu rubuga. Akahikira ha nju ya Katenda munywani we.", "completion": "Akasangayo abantu baingi abakaba baizire okukaguza Katenda eki baali bamukwatiire, na ba Poliisi ebi bamukagwize. Asiedu yalinda boona babanza baagenda nubwo yayesere Katenda baagya nambere Nyakabwa ezarra batandika okucika buhyaka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Katenda akaba atarukusobora omu kasumi kanu kwerabya omu irwarro. Mwenekati waabu bakaba bamuhingisize ekiihinihini. Uwe wenka bakaba bamusibiiize omu Poliisi nibamukaguliriza ebirukukwata ha by'okuraswa kwa", "completion": "Kanyonyi, nahabweki hanyuma y'okusoborra n'akalimi irwarro lya Medikoro nkooku liri, n'akasiika k'omuzigu waabu arukurwalizibwamu yateera akasisani ha rupapura. Abantu b'obulemu binu babimanyire kurungi. Yakaha Asiedu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Eki bagambire ngu abaisi b'abantu tibagira mutima, kandi nkooku batagira mutima nukwo batagira nkizi kikahika kwo. Dora obwire obu bwakiire nyenkya, omu ihangwe peregecu", "completion": "omu saaha z'okubungirramu abarwaire Asiedu akajwara ekanzu yataho n'akakooti karukwera, yayebohesa ebyokulya omu katambara, yarubata naatyaguza yagenda omu irwarro. Yataaha wooda y'abasaija yagiteera yagirabamu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma yaturuka aheeru naho yayehingulirizayo. Deeru ekyamunanuliire kimu obu akaba naaraba aheeru nikyo kinu, ha rwigi orumu akasangaho omuserukale", "completion": "wa Poliisi aikaliire ha katebe kataine ky'okwigamira, akwasire embundu, yamanyira kimu ati ako nuko kasiika k'omuntu ou arukuseera kwita arumu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yateera ekisisani ky'amaani omu mutima gwe eky'ensisana y'ekiikaro kyona, entaaho n'enturuko. Yayeyongera kurubata aheeru okwehinguliriza. Yahika", "completion": "ha kizaaniro ky'omupiira. Yarora orutindo orurabwaho ab'ebigere nibaruga rundi nibagenda ha nguudo enkooto eya kolasi eya Kampala.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha rutindo runu akabanza yayegeka n'akabakuli ke hansi yasirimuka hansi nk'arukugenda okunaaba rundi kunywa maizi, ntamanya naagenda okurora orutindo oru obu ruraaba rugumire okurabwaho motoka ya Jipu.", "completion": "Akarugayo ananukire ati orutindo noobu ruraaba rwakoliirwe ab'ebigere bonka, kandi noobu ruraaba rutaine miti orubaju n'orubaju baitu dereeva omurungi, kandi arukwiruka kujuna obwomeezi bwe tarukusobora kulemwa kurabyaho motoka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu kandi Asiedu obu akaba naaruga hansi omu rutindo naasa nk'arukukomaho akabbakuli ke akaali kabohere", "completion": "omu kitambara-pamparana na Kaheesi ou akaba naaruga omu Laini y'abaserukale naagurukira haihi hali, kugya mu Irwarro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi amuramukya omu Ruswahiri ati, \"Jambu!\" Asiedu amugarukamu ati, \"Sijambu!\" Kaheesi agaruka ayongera amukaguza omu Ruswahiri", "completion": "ati, \"Onafanya kazi gani hapa!\" Asiedu agarukamu ati, \"Natoka kunywa maji Baaba.\" Baahukana, buli omu atoma ogwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi atungamu okugurukyagurukya kuke omu mutima gwe habwokuba aho nambere yasangire omusaija", "completion": "naaruga hakaba hataroho muhanda ogw'abantu abandi boona basirimukiraho okugenda kunywa amaizi rundi okunaaba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi atamanye nkooku akaba ali haihi kukwata omu ngaro omusaija ou akaba naaserra n'obwomeezi bwe, na Asiedu", "completion": "atakenge nkooku omusaija ogu ayamuramukize ataaha naamuseruza abiri kandi noobu akaba naagenda, ebye nibyo akaba naagya okukoraho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'okurambura n'okutata kw'Asiedu, eki yazoire ekyali nikisisana nk'ekizibu nukwo kwihaho omuserukale omulinzi ha rwigi", "completion": "rw'akasiika ka Kanyonyi okumara ekicweka ky'esaaha kyonka ha kiro kya Sabbiiti, ekiro nukwo amalirre omulimo gwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yarugire omu Irwarro ha kiro eki Kyamukaaga yakwata ogwa Kitumba oku nuho yaikaire okuhikya omu", "completion": "kairirizi. Akairima obu katandikire yasoobooka mpora yagaruka omu rubuga omu kiikaro eki baali baragaine kara na Katenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yahikireyo akasangaho na Ruboha. Yabasoborra nkooku atasangire bulemeezi bwona kuzoora akasiika nambere \"Adui\" (nkooku yamwetaga, amakuru ngu omunyanzigwa) akaba ali. Omuzaano gunu nugusisana nk'ogukaba nugumusemeza okuhingurana, habwokuba obu akaba", "completion": "naabasoborra ebi yarabiremu akabibaza n'ebimwemwe ha maiso. Obwomeezi bw'omuntu hali uwe na hali abo abasatu bukaba buli laisi muno, rundi abamu abo habw'okutabaara omu bulemu nikyo ky'abaletiire omwoyo ogu tindukumanya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akabagambira eki arukwetaaga bamukorre kiri kimu kyonka, okwihaho omuserukale ha rwigi okumara ekicweka ky'esaaha kurugirra ha saaha ina z'ekiro. Ruboha nubwo agamba ati, \" Deeru eki omuntu naakikora ata? Omuserukale wa Poliisi ali ha rwigi", "completion": "naalinda n'embundu ye ngu omwiheho! Omuhimbe rundi omukurre?\" Katenda agambira Asiedu omu Ruswahiri ati, \"Tikirukusoboka kwiha omuserukale ha rwigi, kwata omuhanda gwawe ogende, n'omugoyo gunu gwona niiwe wakagulesire kakuba omuntu wamwitiireho buli, binu byona biba bitaroho.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu abarora nk'arukubagaya habw'obutamanya bwabu. Abagira ati, \"Buli musaija weena noobu aba arukwera noobu aba arukwiragura, noobu aba muserukale rundi musomesa agonza", "completion": "omukazi. Genda muserre omwisiki murungi, ayetaireho aka pauda akarukuboya, ayenuliisirize nka sukaali, ayeyorobye nk'ekyenju, mutaabone omuserukale naamukurata okuhika ha mutaano gw'orubuga runu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Ruboha ati, \"Ego kwo weewe\", ati, \"werekere, nyowe mmumanyire arukusobora kukora ekintu nk'eki nk'aho na hanu. Omanyire mwihwa waitu oli Kabanweri akagaruka: Ataaha Nairobi, Mombasa nuwe agimanya, Kampala egi leka kugamba. Oruswahiri arulyą nk'ebitooke, Oruganda", "completion": "oru arunaabiramu kandi n'Orudugudugu abazamu kimu kimu. Kakuba mbaza na uwe naasobora kwikiriza ahonaaho. Ngira abo Adyeri obu obona baikaire omu mahanga oku niyo mirimo bakora. Uwe agoba kutungayo orwa kiswiga niyo nooti ya siringi ikumi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebi byona obu baamazire kubimanyisa Asiedu yasemererwa. Yabatererra ekigambo ky'esaaha, kandi ekindi yabamanyisa ati,", "completion": "\"Omwisiki naasemerra acwe amagezi goona omuserukale amusoonasoone naamutomya nkiro ya ha bugwaizooba, nuho gw'omu maduuka.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ruboha naasisana atatunge bulemeezi okwikirizisa mwihwa we okukozesa amasano ge ag'anyakuli omu buhangwa bw'abakazi okucunda abasaija. Atamumanyise ekigendererwa kyonyini,", "completion": "kyonka akamugira ati naasemerra amwihe ha rwigi rwa kasiika ha saaha ina, kandi amwebese omulimo gwe okumara edakiika asatu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ruboha yasigira omwihwa we omuhendo gwa siringi ogurukusobora kugura eby'okwezigura emirundi kikumi okukira", "completion": "nkooku yakwetaagire. Nahabweki Kabanweri noobu akubaire ainemu akakekerreme entomi nyinarumi yamutiire egi etakasigemu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yamuha amagezi abanze agyeyo nyenkya Sabbiiti arole ekiikaro, n'obuhanda n'enyigi, n'emiti", "completion": "nambere abantu basobora kubaliza omu kairima nukwo ekiro haleke kubaho obulemeezi bwona.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu obu yayahukaine n'abataahi be omu kuhanuura kwabu okw'omwirima okugenderra kumarraho kimu obwomeezi bw'omuntu ow'omuhendo ati omu maiso g'ab'omuka ye n'abaabu, n'ekicweka kikooto eky'Ihanga atagende", "completion": "aterekeriire ha yaraaraga. Akaraba Medikoro nukwo ayeyongere okwetegereza ekiikaro nkooku kisisana ekiro; nambere hali etaar. n'abantu baingi n'omuserukale ha ikarra rundi haabyama. Ebi byona akarugayo abiigusire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkooku entegeka ye ekaba eri atakarugire Hoima, nyenkyakara ha Sabbiiti, motoka egi eya Jipu ei akaba", "completion": "anangisize ha murundi gw'okubanza ekaija yamusanga asigaize mairo ina kuhika Fort Portal ha ruguudo rwa Kampala.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu eki akaba naagenderra nukwo kwolekera kimu Dereeva ogu enkiro zoona", "completion": "n'emihanda y'okurabamu. Akamubandiza ha rutindo rw'ebigere orurukugenda Medikoro, baarurora baarwekebiija, na hansi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Dereeva yagyayo, yarugayo agumize ati, motoka ye tesobora okurucwa. Kandi eky'okutagira bibazi ha", "completion": "rubaju eki atakyetemu kaabuntu akagira ati, \"Omujega wenka nuwe arukusobora kulemwa kurabya hanu motoka.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yamwongerayo yamwoleka ekisambiro ky'omupiira ekiri haihi n'Irwarro kandi n'orutindo oru, yamwoleka n'akabira ka kalituusi", "completion": "omuntu haasobora kwesereka. Batembatemba hamu baahika omu zigati ya Medikoro, baitu omu wooda batatahemu baagaruka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu na mutaahi we baija omu kaikaro nambere Katenda yamuraganiize okumusigira ebbaruha erukumanyisa nkooku byona bihoire n'omwisiki", "completion": "oku araaba azookere. Ebbaruha ekaba ehandiikirwe omu bw'okurorraho oburukumanywa bombi kihandiika na kihandiikirwa. Bornbi baagaruka gwa Kitumba basementirwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha nka munaana Dereeva akaija wenka omu rubuga okwijuza motoka amagita", "completion": "n'okuta agandi omu galani za sipeeya. Bakaba baguzire n'ebyokulya bingi eby'omu mikebe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enamba za motoka ezikaba ziroho zaali birinda mutwe, ezaayo zoonyini bakaba baihindwire. Asiedu ayasigaire omu lyesereko lye, ataikale naakora amasa. Akasigara naazigura akabundu", "completion": "ke naakatamu amagita, leeru murundi gunu naamalirra kuta ha kiito. Akalengerra ati, ebyasi bibiri tibyaleme kumara omulimo gwe baitu omu Basitoora akatamu mukaaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu ntegeka ye akaizirwa n'ekiteekerezo kinu. \"Kakuba omuserukale oli agenda n'omwisiki nkooku ndukunihira, tindukutekereza nti aratwara n'embundu ye. Tikiri ky'amakune hali omusaija kugenda kubaza n'omwisiki akatwara n'ebyokurwanisa. Boojo ninsemerra nkozese emundu ye eri kumaraho 'Adui', rundi nkozese", "completion": "akange kanu?\" Yasanga ati, nikisoboka emundu eri kutabamu byasi, ebyasi omuserukale asobora kuba abitaire omu nsaho z'cby'okujwara bye. Baitu kyonka yamalirra ati, emundu obu aragisangaho na yo arairuka nayo, neesobora kumukoonyera kakuba habaho obulemu bwona abantu nibamubinga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha Sabbiiti egi abategeki abasatu bakasiiba beenaganagire habw'okubuza obusinde. Katenda akeegendera Katwe.", "completion": "Ruboha yakwata ogwa Bwamba, Rubuza yagenda Kampala. \"Nsiga nibugwa\" akati k'obuliba nikagamba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hali Asiedu ekiro eki kikamuzokera nk'ekigizire esaaha nyingi, akaba aine amairu g'okumalirra omulimo gwe bwango akagenda. Aba Poliisi bakaba batarukuteebereza ngu nihasobora kubaho ekintu kyona ekihyaka, kandi Sabbiiti nkooku kiba kiro ky'okuhuumura buli muntu weena omulimo gwe ayekorrakorraho ati.", "completion": "Muka Kanyonyi akaba atandikire kuguma ati, \"Ibanyowe arabicwa ebigoye.\" Kandi aheeru akaba atarukutunturrayo naamanya ati, \"Aba Poliisi baliyo.\" Omunda akamanya ati, \"Naasi Karungi bakaba bamuhingisize.\" Omu iguru akamanya ati, \"Ruhanga aroho.\" Muka Kanyonyi yararaga omu kasiika ako naarwaza iba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kabanweri akatandika kara okwecayura. Nubwo nyinenkuru omuka yamukaguza ati, \"Leeru koyekozereho kundi Abwoli,", "completion": "noogyaha?\" Nandi Kabanweri ati, \"Kandi Amooti dansi obu zaizire otaimanye? Bbaara obu baazombekere otaihurre!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha nizo zimu ezi, Asiedu akaba ayemeriire ira omu kaikaro ke amaiso agahangire orwigi nambere omuserukale akaba aikaliire. Eki yayekaguzaaga atarukwegarukamu nikyo kinu, \"Boojo orwigi oru rurumu ekisumuruzo rundi mugomboli omunda?\" \"Boojo", "completion": "ndahambirizibwa kuraba omu kasiika?\" Ha saaha isatu n'ekicweka aka motoka ka Jipu kakaija mpora-mpora kaasimba gwa ha kiituuru ky'emiti ya ha kizaaniro kya Medikoro, karoleriire orutindo rw'ebigere. Dereeva akaba akarugiremu ayeserekere omu kabira k'emiti.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha isatu n'edakiika asatu na munaana omuserukale wa Poliisi akaija naarubata n'ebigere yasanga akamotoka ka Jipukeemeriire", "completion": "aho, yayemerraho kake, yakateera toci ha namba zaako, n'omu maiso nambere Dereeva aikarra yabona katarumu muntu yarahaho yagenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Dereeva wako ou akaba ayeserekere omu miti aroleriire ahonaaho empiita yamuruga omu mankwahwa", "completion": "yatoonya. Okuteera kw'omutima gwe akateekereza ati, enyakuli omu yaadi kikumi naasobora okuguhurra, yayekwataho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha isatu n'ekicweka Kabanweri akaija yayerabya omu maiso g'omuserukale omudugudugu, yasiga yamuramukya ati, \"Jambu.\" Okuboya kw'ebyokujwara bye kutamusige omutima omunda yasigara amukurasize amaiso. Hanyuma y'edakiika ikumi Kabanweri agaruka okurabaho. Omuserukale obu yamulebere naija omu kairima ayemerra, agonza kutandika", "completion": "emboozi, Kabanweri amugira ati, .\"Waca kidogo, mimi ntarudi sasa hivi.\" Omutima gw'omuserukale gukaba gutandikire kuteera bwanguho okukira nkooku gukaba nugukora omu dakiika z'enyuma. Okurora omwisiki omurungi ati, kandi arukuboya kurungi ati nuwe abandize kumuramukya, yamugira ati, \"Kanyije,\" kandi amanyire Oruswahiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hasigaire edakiika itaano kuhika esaaha ina, zimuleeta Kabanweri obu nuu Asiedu aroleriire byona ebirukufaaho. Omuserukale obu yamuleebere najja", "completion": "ayemerra, ayetaho amaiso g'okusemererwa ha buso bwe, obwire noobu buraaba bwali buli kiro. Kabanweri ayongera kuheeheza iraka mu Ruswahiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha ina zoonyini amugira ati, \"Ija twireeyo hali tuleke kutokerra omurwaire.\" Hati omuserukale emundu n'omulimo gwe akaba atakyabiijuka. Kabanweri ayebembera naagenda mpora, obu bagenzireho yaadi nka abiri, omuserukale ayesika aterekerra na uwe ibega ha ibega, aihayo omukono gwe kukwata ogwa Kabanweri; Kabanweri na", "completion": "uwe aguhayo n'okugonza. Omuserukale akagusanga mgworoba muno kandinugu. tagata. Omu bitlekerezo bye agira ati, \"Nsenyiirwe Kiyaga, tinkabonaga mwisiki murungi nk'onu. Obu. rungi bwona obw'omu iguru nuwe bwahweriireho.\" Baagenda baasimba omu kituuru ky'omuti gw'omucunguwa, yaadi nka nsanju kuruga ha kasiika akarukulindwa. Bakahikaho esaaha ina n'edaakiika munaana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ifo ha kabira ka kalituusi ha kizaaniro esaaha obu zahikire ina zoonyini, Dereeva yasoobooka mpora yaija ha motoka ye yakingura orwigi rwayo, yaikarra omu kiikaro", "completion": "kye. Yatamu ekisumuruzo motoka yayaka, injini yatandika okuzina mpora n'owa muli atarukuhurra, nkooku akaba agitegekere kara okukora. Orwigi rw'okutaahya Asiedu kakuba aija nairuka yarusumurra rwaikara rukingwire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha ina n'edaakiika, ikumi na isatu, Asiedu, ajwaire abuliizemu, asigireho amaiso gonka, engaro ezitairemu gilavusi! Omukono gwe ogw'obulyo guli omu nsaho y'omupiira gukwatiriire embasuko y'embundu, asimbura arubata naija ha rwigi rw'askasiika ka \"Adui\". Omunda hakaba harumu akataara akataito nikaaka. Akwata ha ibona ly'orwigi. Ekiyatiinaga ira lyona asanga kitaroho. Orwigi rukaba rutabohere, asindikaho kake n'omukono gwe ogw'emoso. Ahurra nirusisana orurukutiga, amanya ati haroho", "completion": "omuntn abyamireho arukurwaza \"Adui\" abyamire akubukiire owe agwijagire. Alekera emundu ya Basitoora eti \"Paa! paa!\" ibiri zikurataine ahamu. Ahwangura embundu y'omuserukale n'enkufiira ei-ekaba asigire omu ntebe agira ati, \"Maguru nkakwima ki?\" Araba ha office enkuru aguruka enguudo erukugenda Kibaale, asanga Jipu neeyaka ha kisambiro agyesoka. Dereeva agiha omurro. Akatindo k'ab'ebigere ako, batazoolemu bulemeezi okukarabaho. Obu bahikire omu Kolasi Jipu yasisana nk'erukugendera omu mwanya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu Irwarro omu wooda y'abasaija abantu boona ebigambo bikabateera nk'enkuba etali maizi. Bakabanza baahurra embundu ibiri eza hamuhamu haayongeraho iraka ly'okukunga kw'omukazi, abandi", "completion": "bake baahurra emirindi y'omuntu arukwiruka. Muka Kanyonyi akaimuka naakunga naagenda omu wooda enkooto ati, \"Musaija wange bamwita, nyowe nkatangana ki? Maweee ngyaha nyabura nyowe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Naasi omusaija yajumbutuka bwango n'etaara enkooto yataaha akasiika ka Kanyonyi amaiso gabura oburoro. Akasiika koona n'ensiika na siiti n'ebisago bikaba biijuliire kimu esagama. Ayekaguza ati, \"Boojo afiire nandi harumu akarukuteera?\" Akwata omukono kuhuliriza", "completion": "ebinywa alema kuhurra akantu, na uwe enkizi ekaba emuli kubi. Aijuka bwango kuterra Omufumu anyakuli ha rubu esimu, habwokuba omu buli nju y'omufumu harumu esimu. Omufumu agira ati, \"Kanyije ahonaaho.\" Yamuragira n'okumanyisa aba Poliisi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omufumu obu yaizire yasanga irwarro lyona lyemeriire bwemi akasiika ka Kanyonyi bakagosere omunda n'aheeru. Yabaragira bwango bagende ha bitabu", "completion": "byabu. Yataahamu yamukwataho, yaragira ahonaaho kuteekaniza Seeta (Ibaagiro) baamusweka kurungi baamuhimba baamutwarayo. Yaterra abafumu abandi babiri esimu baije bamukonyere.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu obu buli muntu weena eki yayekaguzaga ekindi nkinu, \"Omuserukale", "completion": "aikaire agiraha?\" Omuserukale yaba muserukale. Ayakaijaga nuwe akaguza, ayakasubiraga nuwe abuuza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bambi omuserukale akaba ali w'okuganyirwa omu mulingo ogu akaba arumu. Obu yahuliire iraka ly'embundu n'okukunga kw'omukazi n'abandi nibateera enduuru na uwe akaija atabijwaire, akasanga ihano ligwire omwe. Kandi n'okukira byona ha rubaju", "completion": "rwe embundu ye ekaba egenzere, n'enkufira ye ekaba etarukuzooka. Abaamukaguzaaga boona abagira ati, \"Nubwo nkaba nindugaho nti ningenda kuseesa.\" Baitu bakama be batabiikirize muno ebi. Haroho abantu nka babiri abaamuboine naayandaara n'omwisiki.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi bakakoraho ki? Ha murundi gunu, baka. manya bwangoho okukira kara, kandi bakaba beetegeriize ngu omwisi", "completion": "yairukaga naatoma ogwa buturukaizooba. Nahabweki ahonaaho obu baamanyire ekibaireho baakwata motoka ibiri ezirumu n'amasimo baazooleka ogwa Kampala.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaasigaire enyuma, baasigara nibajuguta amasimo okwongera kumanyisa ab'aheeru okwita emihanda. Aba Kyenjojo bakabaragirra kimu okwita omuhanda, n'okutunga motoka yoona rundi y'Abahindi rundi", "completion": "y'abasubuzi abandi okuhambya aka motoka ka Jipu. Omuserukale, ayakasigire keemeriire ha Kizaniro ky'omupiira, hati akaba atanyine kugurukyagurukya, kandi okusoborra kwe yahaire nukwo baagenderahoga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu akaba atali mujega ati, kutamanya nambere Sitenseni za Poliise ziri,", "completion": "n'amasimo ha gasobora kumubanza. Nahabweki akakora nkooku yakozire kara yakubukira Rugombe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba poilisi nabo nukwo baakozire motoka yaabuemu yatoma ogwa Rugombe endi yaterekerra n'ogwa Kyenjojo. Baitu baamanyaga ebirukubafanganaho ha bwesimo y'omu motoka. Asiedu akaba abeebembiire edakiika nka", "completion": "makumi asatu. Baitu Jipu zitakolerwe kwiruka muno, noobu ziraaba zinyine emigaso yazo endi, nahabweki motoka ey'enziriga ekaba neesobora kugikwata omu mwanya gw'esaaha nk'emu n'ekicweka rundi ibiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Dereeva wa motoka ya Poliisi na uwe akaba ali mpamuzi nk'ababingi b'eza kondo. Aba Poliisi bakagumya bati hali omu rurale rwonyini. Omu mwanya gutali", "completion": "mwingi bakeesanga bali Mukole, omu kicweka ky'esaaha ekindi bakaba baambukire Muziizi. Omu maiso gaabu nubwo balebeere yo etaara nizaaka bagira bati, \"Otyo, omugisa gwaitu gwahika.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu bakaba baagendaho omu maiso hake hati baasanga hagwireyo enjura nyingi, eya bahambiriize okukeehyaho sipiidi. Kandi", "completion": "deeru ekyakizire okuba eky'akabi obu bairireyo omu maiso mairo nk'emu baasanga Roole obuterre bwagikiika omu muhanda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kandi si boojo bakwegizire bata? Aba Roole abo nubo babamanyisize nkooku baruga okutangana aka", "completion": "motoka ka Jipu harumu abantu babiri, nikairuka muno, obu kaamazire okubarabaho bbo basigara nibasaaba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaserukale na ba Roole bakamara ekicweka ky'esaaha yoona nibarwanisa kwiha Roole omu muhanda kandi", "completion": "kinu kikaha Asiedu omugisa kwirukira kimu, kandi Jipu nkooku itaganya buterre bakagira enkizo y'amaani.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baamazire okwiha Roole omu nguudo, baatunga n'akahanda k'okurabamu bagira bati, \"Maguru nkakwima ki.\" Nk'engambo y'abaira okwegamba baitu hati yakubaire eti,", "completion": "\"Motoka nkakwima ki.\" Baitu enjura ekaba egwire muno n'oruguudo rukaba rutarukwesigwa kwiruka sipiidi. Hanyuma y'okugenda ho mairo nka ikumi bakahika omu Kagadi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanu haroho emihanda y'entangatangano n'ebyapa ebi rukuragirra enkiro, ekimu kyali nikyoleka Isunga na", "completion": "Kibaale omu bicweka bya Mubende District, ekindi nikyoleka oruguudo oru rukugenda ruterekeriire Hoima.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu ntangatangano enu hakaba haroho ebikurugutirro bingi eby'enyamuziga za motoka. Omu ha ba Poliisi yaruga omu Motoka yatandika okwekebiija obusinde obu, na motoka nk'eya Jipu heesobora kuba etomere. Bakaba nibasisana nkooku abaana okubaba nibazaana omuzaano gwabu obu baba nibaserra ebintu byabu ebibuzire obu bacwa", "completion": "amacwanta omu kiganja ky'omukono gumu bakateramu n'engaro z'omukono ogundi, nambere amacwanta agarukukira obwingi gatoma niyo nkiro baguma okuserurramu. Handi gwali nugusisana omuzaano gwa, \"Katoole eha na katoora amasa nyowe nkatoora ente.\" Baitu boona bakamalirra hanyuma ya byona okutoma ogw'obukiizi bw'obulyo, nugwo ogwa Isunga na Kibaale.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakaba baagendayo mairo nka isatu zonka bakaija okurora nibaleeba motoka nk'eya Jipu eyemeriire ha muhanda rubaju", "completion": "neesisana nk'enyakusisikaire n'abakama baayo nibalengaho okugikora ekiihinihini. Ekaba eroleriire kuli n'obutaara bwayo obutaito obw'enyuma bukaba nibwaka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okubanza aba Poliisi omu motoka bata'janze okwikiriza ngu amaiso gaabu nigabaroza kurungi, kandi bataikirize bati, \"Boojo omugisa nka gunu nugusobora guta okutugwa omu ngaro omu kaanya katoito kati!\" Ebikiratima byatandika okubateera, omu yagonza n'okukinguraho orwigi rwa motoka yaabu etakeemeriire noobu", "completion": "kwakuba okugenda mpora, eky'akabi omuntu weena okukora. Baitu mutaahi we ondi nubwo yamurozire yamukwataho ahonaaho ati, \"Weewe nookora mahano ki? Lindaho kake, n'omufumu w'okukubuya omu karungu kanu titumwine.\" Haroho abantu abanyakugonza kusandaara noobu baba bali ha bintu ebikuru bita rundi eby'akabi!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma baamalirra okwemerra enyuma ya Jipu egi, ei ekaba ebali omu maiso nukwo etaara z'amatoka", "completion": "yaabu zibakoonyere kurora eby'omu maiso, kandi ekindi kakuba ab'omu motoka eri bairuka nukwo basobole okurora okubahambya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Dereeva yarubata ebiziiza ebya motoka ye ey'ekaba niiruka muno n'amaani, kandi oquguudo habw'okubaho", "completion": "obuterre motoka ekaba eri haihi kwekiika omu muhanda n'okuhumira ka Jipu omu maiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu ekaba neeyemerra eti, babiri ha ba Poliisi nibaguruka omu motoka nibagenda omu maiso ha Jipu", "completion": "bakwasire n'embundu zaabu. Dereeva mu motoka ataruge ha steringi na motoka yagireka n'eyaka n'etaara zicumwize nkooku zakaizire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekyahuniriize abaserukale nukwo kurora ngu, abantu abaali omu kamotoka ka Jipu bakaba batarukusisana abacwekerwe enkizi noobu kwakuba okulengaho okwiruka rundi okusereka ebintu ebimu omu kisaka ahonaaho. Omuserukali omu nubwo akaguza ati, \"Nimukora ki hanu omu saaha enu ey'ekiro omu Karungu?\" Omu hali bo yagarukamu ati, \"Motoka yaitu entungire 'panci' (efumukire)", "completion": "nitutaho omupiira gwa sipeya.\" \"Kandi embundu enu ei ndukurora omu motoka yaki?\" \"Egi mbundu yange ninduga kuhiiga ifo oku, nuho obwire butwiririire.\" \"Kandi eki eki ndukurora kiturukiiriize omu nsaho yaawe eya girikooti kiki?\" \"Ako ka bundu kange katoito k'okwerinza kakuba enyamaiswa ensesera rundi ekanagisa eri enkooto kanu nukwo kasobole okunkoonyera.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'ebikaguzo ebi n'ebyokugarukamu byabyo omuserukale wa Poliisi nubwo yabagambiire bombi basatu ati, \"Inywena hati nkooku mukali basatu, ha motoka", "completion": "yaanyu, n'embundu zaanyu, mukwasirwe, kandi kyona eki muragamba okuruga hati nikiija okubarwa nk'obwakaiso omu musango gwanyu. Mumpe embundu zaanyu zombi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baategeka ababiri ha basaija abo abaakwasirwe okwija okwikarra n'aba Poliisi babiri omu motoka ya Poliisi. Baabataho empingo n'omu", "completion": "yaikarra na Dereeva was Jipu omu motoka yaabu. Motoka ya Jipu yayebembera, eya Poliisi yakurataho. Barora ogwa Fort Portal.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu Irwarro omu Ibagiro. abafuma bakahunirra okusanga ngu Isasi likaba litaasire oruhanga nahabweki litahike ha bwongo. Kyonka likahooga ekikoba ky'omutwe kyonka ekyaleteriize okujwa kwingi. Baitu abafuma bakateekereza ngu haroho okunihira kw'okukiza obwomeezi bwa Kanyonyi kakuba abaabu abandi abanyakwine esagama nk'eye bazooka okumwongeramu esagama. Ha murundi gunu hakaba haroho okuganyira kwingi hali Kanyonyi nahabweki baingi, abaabu n'abatali baabu abakaba bali", "completion": "haihi bakeehayo bwango okurora esagama yaabu obu eraaba eri omu kika kimu n'e'ye nukwo bagimuhe. Kaheesi obu yahuliire amakuru ganu omurundi gwa kabiri akeecwera omusango ati, \"Nitukora ki? Ihe lyona erya Poliisi tulemerwe okuta engaro zaitu hali omwisi rundi abaisi banu?\" Yamalirra buhyaka okutata n'amaani ge goona okuzoora arukulengaho okwita omuntu, n'abantu abamuli enyuma abarukumurumiriza okumaraho obwomeezi bwa Kanyonyi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi akeetegereza ngu hakabaho omwisiki ayasikiiriize omuserukale kuruga ha rwigi rw'akasiika k'omurwaire. \"Omwisiki ogu nooha? Kandi nooha yamutumire? Mukozi w'omu Irwarro? Akaba aine ou arukurwaza? Nandiki akaruga aheeru kwonka?\" Kaheesi yatandika okukora okugarukamu obukaguzo obu bwona. Akabandiza ha bakozi b'omu Irwarro abaisiki,", "completion": "yabakaguliriza n'amagezi buli omu nambere akaba ali ha saaha egi ey'okuraswa kwa Kanyonyi omu Irwarro, n'eki akaba naakora, n'okuleeta obwakaiso oburukugumya ngu akabali kwo omu kiikaro eki kandi ngu akaba naakora kwo ekintu eki. Obu yamazire okwenanura ha rubaju oru, yakubukira orubaju orw'abarukurwaza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omwisiki omu, Mugisa ou akaba naarwaza kandi naazooka kurungi, naajwara n'eby'omutooro, akamurandaho muno habwokuba akarorwa naaraba ha rwigi rwa kasiika ka Kanyonyi emirundi nk'ebiri, kandi omu busumi bw'enyuma akaba arozirwe naabaza n'abaserukale abandi abalinzi ekiro. Hanyuma ya byona", "completion": "n'onu na uwe Kaheesi akamugarukaho. Kaheesi hati akamanyira kimu ati omwisiki ayasigwire omuserukale akaba atali mujanjabi kandi atali murwaza, baitu akaruga aheeru. \"Katurole nnu, obu araaba yarugire aheeru akagyaha hanyuma y'okwahukana n'omuserukale, n'okuhuliika kw'embundu n'akatabanguko akabaire omu Irwarro?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi yateeraniza ebiteekerezo ati, omwisiki nkooku yarugire aheeru kandi obwire bwali omu saaha nka ina n'okusaaga ez'ekiro omukazi weena tarukusobora kugenda wenka ataine ondi rundi ataine motoka emutwaire. Kaheesi akaba amazire kwetegerereza kimu ngu omu kasumi ako ha Irwarro", "completion": "hakaba hateemeriireho motoka yoona erindiriire, okwihaho egi ey'omwisi ei ekaba emazire kwetegerezebwa ngu ekaba esimbire omu kizaaniro haihi n'ekibira kya kalituusi, kandi kikaba kitarukusoboka omukazi kujumbutuka haakaba ali akairuka enziriga akahika ha motoka y'omwisi rundi y'abaisi bakairuka na uwe ahonaaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kasumi ako Kaheesi ekiteekerezo kyamwijamu kiti, aba takisi abamu baikara balindiriize omu maduuka Kabarole okuhika omu", "completion": "itumbi, kandi boona akaba. abamanyire kurungi, abamu hali bo akaba naasobora kubabara nk'enganjani ze. Yakwata ekirale eki.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanu Kaheesi akeebara nk'anyakukingulirwe ow'omutwe murungi, habwokuba hanyuma y'okukaguliriza ababingi ba", "completion": "Takisi babiri naatoora amasa, hali owakasatu munywani we omunuubi, akatoora ente.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omunuubi ogu akamugambira ati, \"Ha saaha nka itaano z'ekiro ha Sabbiiti, akatwara omwisiki Kabanweri, Kidukuru.\" Kabanweri akamugambira ati, akaba naaruga kurora", "completion": "omurwaire Medikoro. Hanyuma y'okwikirraniza Dereeva wa takisi ogu Omunuubi yatwara Kaheesi yamuhikya ha nju ha yataire Kabanweri nk'esaaha itaano n'ekicweka ekiro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Dereeva obu yagenzire Kaheesi akasigara naayekaguza n'okuhunirra omu mutima gwe. \"Kabanweri aine oha anyakurwaire Medikoro ou akaba agiire kurora? Habwaki agenda kumurora ekiro omu Itumbi?\" Naasemerra amukaguze arole eki aragarukamu. Kaheesi akabanza kweteeza empaka", "completion": "ebiteekerezo bye omulingo ogu ararabamu kukaguza Kabanweri ebikaguzo ebi, rundi kubikaguza n'obusobozi, rundi kubanza kumumanya, nukwo akabimukaguza atamanyire uwe eki arukugenderra. Hanyuma akamalirra okukuratira entegeká y'okubanza habwokuba enu eya hanyuma ekaba niija kutwara omwanya mukootoho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi amalirra kutaaha ahonaaho omu nju ei bamwolekere. Eka ekaba eyehinguliriziibwe ebitooke okwihaho ekicweka ky'omu maiso ekikaba kiroleriire omu muhanda; kandi enju yonyini ekaba ezitiire", "completion": "n'orugo rw'engoro. Omunda y'orugo ha rubaju orumu hakaba habyairweyo obunyansi bwa ajiija, ha rubaju orundi haliyo ebyakyo. Ekaba esakairwe amabbaati n'ebisiika byayo bitiirwe omwiko kurungi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi obu yahikire ha rwigi rw'irembo ly'orugo yarabamu, obu yahikire ha rwigi rw'enju yasanga rukingire, baitu abantu nibabaliza ha kanyuma yateerateeraho n'engaro omu kasumi nuko kamu naagamba ati, \"Kodi, Kodi!\". Akahurra iraka ly'omukazi, hakanyuma nirigamba liti, \"Kazigati omuntu atiire Kodi ha irembo genda omurole.\" Kazigati yaija obu akaba atakahikire ha rwigi Kaheesi akaba amazire ira kumurora naarabya amaiso omu nterateeraniro z'orwigi, kandi ekindi emiryango, y'enju egi bakaba bagitairemu eterekeriiremungana omuntu ali ha mulyango naarora ebya", "completion": "hakanyuma. Akaisiki Kazigati kaija obu kakaba nikakwata ha rwigi kati, kagira kati, \"Nooha?' Kaheesi omu iraka lye ery'Orunyahoima yagarukamu ati, \"Ninyowe.\" Kazigati akingura orwigi aikaliza omugenyi amuramukya. Kaheesi nubwo yakagwize ati, \"Kabanweri aliyo?\" Nandi Kazigati ati, \"Nangwa taliyo agenzire omu maduuka.\" Akasumi koona amaiso ge gakaba gakabiire has bisisani ebyali bihanikire ha rusiika, n'okukira muno ekisisani eky'omwisiki omurungi muno ou akaba atiire isoke rye kurungi, ataire n'obwoma omu matu, aikalire ha ntebe asazireho, akwasire n'ensaho, aina", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: esaaha ha mukono. Kaheesi nubwo yagambire ati, \"Ekisisani eki kikamukwata kurungi Kabanweri!\" Nandi Kazigati ati, \"Ee, bakakimuterra Nairobi.\" Kazigati agonza kwimuka bwango", "completion": "kugenda kugambira abakuru kwija kuramukya omugenyi, baitu Kaheesi amugira ati, \"Baleke ndagaruka hanyuma ndole Kabanweri, nubwo nabo ndabaramukya. Hati nyina emitalibano nyingi kangarukeyo.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi akagenda ekisisani kya Kabanweri kimuli omu mutwe, obu akaba naahika omu katale k'omu Kacwamba, pamparana n'omwisiki omurungi atoonyere okwerenga oburungi bw'o-mubiri gwe. Kaheesi yamurora nk'atamurozire ntamanya amumazire. Yamumanyirra", "completion": "ati nuwe omwisiki ou yaruga okurora omu kisisani. Yagamba omu mutima gwe ati, \"Omuserukale omudugudugu niimwita, niimukiza, bantu bake abatasobora kunagwa oburungi nka bunu, n'okukira muno ha bwire bw'akairima.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma Kaheesi yasoborra atarukusereka ati, \" Nyowe ndi mbega wa", "completion": "Poliisi, nyizire kukaguliriza amagenda n'amagaruka gaawe ha kiro kya Sabbiiti.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kandi ningonza ommanyise amazima.\" Hanu Kabanweri enkizi yamucweka omunda, kyonka aheeru tiyayeyoleka. Nandi Kabanweri ati, \"Ensi yoona noija kugikaguliriza amagenda gaayo", "completion": "n'amagaruka gaayo ha kiro kya Sabbiiti, nandi nookaguza agange gonka?\" Nandi Kaheesi ati, \"Eki kiri hali nyowe, hati ningonza iwe ongambire ebyawe.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha Sabbiiti nyamusana okagenda Medikoro, okaba ogenzire kurora oha? Nandi Kabanweri ati, \"Nkaba", "completion": "ntagenzire kurora muntu weena, kyonka nkasendekereza mutaahi wange nuwe akaba agenzire kurora omurwaire we.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu narugireyo nyamusana nabunga Bukwali, obu nkaba ndi Bukwali nubwo bangambire ngu isenkati nyowe ataaha omu", "completion": "Irwarro omu arwaire. Nahabweki obu narugire Bukwali ngarukire hanu, mmazire n'okuhumura, nagira nti, \"Kangende muserre mmurole.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: wamwihire ha mulimo gwe?\" Kabanweri yabaza nk'anyakubihirwe muno ati, \"Nyowe nkamwiha ha mulimo gwe nkamweta? Nkaba nindabaho", "completion": "ninserra omurwaire wange, nabona nankurata naagonza kubaza na nyowe, nkumubingire? Ningira abasaija nukwo bakaikara bati nibakurata abakazi?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi: \"Busaho muntu weena ayakugambire okugenda Medikoro n'okwerabya ha muserukale ogu ha saaha", "completion": "egi?\" Kabanweri yabiiha ebisuba ati, \"Nga taata, Nooha? Nyowe nkaba ngenzire kuserra omurwaire wange.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi: \"Noosobora kungambira omuntu weena ou orukuteekereza ayarasire Kanyonyi kiro", "completion": "eki, rundi anyakuli omu nsita y'okugulirra omuntu rundi abantu kwita Kanyonyi?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi agarukira aho agira ati, \"Kangende.\" Kabanweri atamusendekereze noobu kwakuba kwimuka haakaba aikaliire. Kabanweri omutima gwe gukasigara nugumucwera maingi. Yayekaguza ati, \"Boojo Ruboha", "completion": "nuwe yarasire Kanyonyi? Yayegarukamu ati, kandi kiro eki kaakaba agire Bwamba!\" \"Noobu ndaaba ntaramukagwize buli, habwaki akagonza nsonasoone omuserukale aruge ha rwigi ha", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akaba ali omu biteekerezo ebi aba hakanyuma, abakaba bahuliriize orubazo oru baarugayo baamukaguza ebibaireho, kandi baatandika n'okumukayukira ngu,", "completion": "\"Obu otaaleke kugenda ekiro oku, noija kwenaga ha mutwe gw'enjojo. Ebya munuka tibirukusisana n'eby'omu mahanga nambere otaaha ebya kunu bindi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kabanweri akaikara naalingalinga Nyinarumi Ruboha. Obu yagarukire yagenda yamurora abiihirwe ati, \"Habwaki okagenderra okunnaga omu kabi? Ba mbega ijweri bakasiiba owaitu nibankaguliriza eki nkaba ninkora Medikoro ha saaha ezi ez'ekiro?\" Ruboha: \"Ngira nuwe ogu omugangaizi Kaheesi? Medikoro haroho ekikomo ky'esaaha ngu omukazi ataligyayo", "completion": "esaaha ezi n'ezi?\" Kabanweri: \"Iwe ayarasire Kanyonyi omumanyire?\" Ruboha: \"Namummanya namusangaha? Noosobora ota kumanya ebirukufa Kabarole kunu oli Bwamba enyuma y'ensozi?\" Kabanweri: \"Habwaki okansonasoona kwiha omuserukale ha rwigi, kandi omu saaha egi yonka nuho batasira Kanyonyi?\" Obu Ruboha akaba atakagarukiremu abantu baija orubazo baarulekeraho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro Kyamaande orugambo rukajaakaara omu rubuga rwona orwa Fort Portal n'omubyaro ebi nyakuherraineho ngu Kanyonyi bamurasirege n'embundu ekiro. Abandi ngu, \"Omwisi wa Kanyonyi agarukirege ekiro yamaliriza omulimo gwe.\"", "completion": "Abamu ngu, \"Omuserukale bamuguliriire yasiga orwigi rutaine mulinzi.\" Abandi bake bakamanya ngu, \"Kanyonyi noobu araaba ali kubi ata, baitu akiroho.\" Baasi ezazindukire kugenda nyenkyakara zikagenda n'orugambo rw'okubanza ngu, \"Kanyonyi Afiire!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi abaakwasire motoka ya Jipu n'abantu baamwo abasatu bakahika Fort Portal esaaha nka", "completion": "ina za nyamusana beesimire omu maiso g'abakama baabu habw'okuleeta omuhiigo gwabu bwango bati omuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ahonaaho buli omu ha banyankomo abo, abasatu yatandika okuhandiikisa ebigambo bye n'eby'embundu n'ebya motoka n'eby'emirimo yaabu, na Laisensi z'okuhiiga", "completion": "na byona ebirukubafaaho. Esimu zarabanganamu hagati ya Fort Portal na Kampala okugumya ebigambo by'abanyankomo banu obu biraaba birumu ensa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu ihangwe, omu rubuga Fort Portal bantu bakahurra n'okusiima n'okuhaisaniza aba Poliisi habw'okukwata imira abaisi abo bwango bati. Abantu baingi, n'okukira muno ab'oruganda rwa Kanyonyi n'enganjani ze, bakaba nibagonza kurora abanyanzigwa abo abanyakwijwire obusegu bati, kumaraho obwomeezi bw'omuntu waabu. Baitu okusemererwa n'ekihika ky'okuroraho abaisi abo kukaba kw'akacu kake. Habwokuba omu Poliisi bakazoora ahonaaho ngu embundu eri enkooto ei baasangire omu Jipu y'abahiigi ekaba etali niyo eya Poliisi, enu endi y'okuhiiga ebisoro ebikooto kandi n'akabundu akake", "completion": "aka baasangire n'omusaija ou baakwasire kakaba nikaahukana kuruga hali akaakozesibwaga okurasa Kanyonyi. Kanu amasasi gaako gakaba gatali x 33 . Omusaija ogu mukama wa motoka n'embundu akaba amanyirwe kurungi Kampala, nk'omuhiigi arukutebwamu ekitinisa; atarukusobora kugenda naarasa abantu. Kandi okuruga omu kusoborra kw'omuserukale wa Poliisi ayarozire aka Motoka keemeriire ha kizaaniro haihi na Medikoro akagumya ati egi Jipu teri niyo eyatwaire abaisi. Nahabweki ha kiro Kyakasatu omusaija oli Kaweesa n'abasaija be Abacooli babiri baabalekera okuruga omu nkomo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kakurato kaabu omu Poliisi, Kaheesi ha bw'okumanya ngu haroho abantu abamu abasobora kuba bamanyire omwisi kandi rundi abasobora kuba bamanyire abantu abarukugulirra okwita Kanyonyi akaleeta ekiteekerezo ati, \"Poliisi eteho ekisembo kya siringi enkumi ibiri n'ebitaano hali omuntu", "completion": "weena arukusobora kumanyisa Poliisi omuntu rundi abantu abanyakuli omu kwekoba omu nsita kwita Kanyonyi.\" Rundi ou asobora kuranga nambere hali motoka ya Jipu ei erukusisana nkooku omuserukale wa Poliisi yagisoboroire, kandi n'okuranga embundu ya Poliisi F.A. 582 nambere eri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiteekerezo kinu kikaikirizibwa. Kandi ahonaaho baatera empapura ezirukuranga ekisembo kinu baazirarangya hoonahoona omu", "completion": "Uganda, kandi na ha Rediyo naho baaranga omu ndimi zoona ezinyakubazibwa ha Rediyo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu na Dereeva we omu Kamotoka kaabu aka Jipu bakakwata ogwa Hoima, baatenterra na Mugalike, baayambuka ekisaaru Nguse ekicwamu", "completion": "Buganda na Bunyoro, baahika haihi na Hoima enkoko z'okubanza niitoma, baayahukana obu baamazire ebyabu. Habwokuba motoka enu Asiedu yagipangisaaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu akamara ebiro bisatu ali omu banywani be atarukweyoleka omu bantu, baitu akaba atarukusobora kugumisiriza kumara ebiro bingi abundaire, akaba naagonza muno okugenda omu rubuga okusoma", "completion": "empapura z'amakuru n'okurora anyakwine Rediyo ahulirize ebirukubazibwaho hali Kanyonyi n'arukuteekerezibwa kuba yamwisire. Nahabweki Asiedu obu yahikire omu rubuga Hoima yagurra kimu empapura z'ebiro 3 nukwo arole abyahandiikirwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yasomere orupapura orumu akasalirwa muno n'okwegaya obu yasangire omutwe gw'ebigambo ogu handiikirwe omu nyuguta z'ekyapa enkooto nugumanyisa ngu Kanyonyi atafe ekyali mwomeezi. Obu yamazire okusoma ebigambo", "completion": "ebi orupapura yarwegeka hansi, yata omutwe omu bigere naatera enkomi ati, \"Hati obukuru bwampika habwokuba, tikyakusobokere nka ira buli, kulengaho kurasa omuntu emirundi ebiri yoona nkamusiga atafwire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yaijuka ebiro bye eby'obulemu n'ebiyakozireyo n'abantu abayaisire. Yaijuka Katenda ayaizire naamuserra n'omuhendo gw'ensimbi ezi zoona ezi yamuhaire kumwitira omuntu ogu yayeyongera", "completion": "okusaalirwa muno n'okuteera enkomi. Baitu hanyuma y'okuculeera omwanya nubwo yagambire n'iraka likooto omu Ruswahiri ati, \"Kanyonyi, Kanyonyi iko na Mungu yake.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu omu mutima gwe ogw'obwisi guti, ogw'omukoijo gw'ensimbi akamanya ati Kanyonyi", "completion": "onu kakuba akaba ataine Ruhanga we, takutabukire amasasi ge emirundi enu ebiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu obu yayeyongiire okusoma akatabu kandi, okusemererwa kwe kutabe nk'okwa kara, habwokuba hanu akasangaho ekirangirro ky'aba Poliisi ekirukuraganiza siringi enkumi ibiri n'ebitaano hali omuntu weena ou akaba naasobora okuranga rundi okumanyisa omuntu rundi abantu abaakalengaho kwita Kanyonyi emirundi enu ebiri. Ekirangirro kinu kikamuleetera ebiteekerezo ebimu omu mutima gwe. Yayekaguza ti, \"Boojo nooha ammanyire arukusobora kundagirra aba Poliisi?\" \"Haroho Katenda, boojo naasobora?\" Yagarukamu ati, \"Ogu tarukusobora, habwokuba kakuba andanga buli na uwe ayerangire na Kampuni ye.\" Omusaija onu Asiedu hamu n'omutuma gwe ogw'obwisi n'omwoyo gwe ogw'omukoijo gw'ensimbi n'obwomeezi obw'ekwefuma yagonzaaga okwetuna n'okubazibwaho abantu noobu baabaga batamumanyire.", "completion": "Yagonzaaga okurora bamuhandiikireho omu mpapura z'Amakuru nibamuhunirraho, ngu musaija w'amahano; kandi na uwe yayejwanganizaga omu rubazo kubazaho Asiedu n'ebikorwa bye n'okwalemeseze aba Poliisi. Omwoyo nka gunu nugwo gwamuhambiriize okuzaanisa aba Poliisi omu mulingo nka gunu kunu baali nibamuseruza abiri omu Uganda yoona. Noomanya nkooku akaba ahwangwire embundu y'owa Poliisi ou akaba naalinda orwigi rw'ekisiika ky'omurwaire Kanyonyi. Asiedu akateekereza muno eki arakora embundu egi. Hanyuma nubwo yamaliriire okugigarurra aba Poliisi. Obwire obu bwakiire ha kiro ekimu yakwata omuhanda gwe yagenda omu duuka yagurayo akatabu k'empapura yagura na sitampu ya sente amakumi asatu. Ekalaamu akasangwa na yo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Yacwa empapura omu katabu ke yatandika kuhandiikira ebbaruha omukuru wa Poliisi", "completion": "Hoima. Ebbaruha akagihandiika omu Ruswahiri baitu ebigambo byayo omu RunyoroRutooro byali biti:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ya Mukuru wa Poliisi Hoima. Nimmanya nti, aba Poliisi nibaserra omuntu ayarasire Kanyonyi omu Irwarro lya Fort Portal Tooro, hanyuma yairuka", "completion": "n'embundu y'omuserukale wa Poliisi ou akaba atamanyire kukora omulimo gwe. Embundu egi oragisanga hakanyuma ka Piida Hoima omu mbaaho ezinyakuli omu kizigati.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ninyowe Kitali ibara \"P.S.\" Ogikwate kurungi erumu amasasi 2. Ebbaruha enu Asiedu obu yamazire kugihandiika n'okugita omu bbahaasa n'okugitaho", "completion": "sitampu, kyonka akeegendereza muno okutasigaho ekyokurorraho ky'enkumo ze ha mpapura na ha bbahaasa habwokuba enkora ya Poliisi akaba agimanyire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yalindiriire yabona \"Ekiro kitwara omúnaku\" kyahika n'akairima kaasweka, yasoobooka mpora yagenda yasereka embundu omu bibbaaho", "completion": "bya Piida ebikaba bitarukukozesibwa. Obu yamazire kugitayo yaija yanaga ebbaruha ye omu posita yayegendera haakaba naaraara.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obwire kwija kuhika esaaha ina n'ekicweka ebbaruha ekaba ehikire ira omu Poliisi. Ofisa wa Poliisi obu yagisomere akabanza kuteekereza ati, nibamusandaaza baitu nkooku Piida ya Hoima etali hara na Poliisi, ofiisa yayeta Sabu Insipekita yagimwoleka, na Sabu Insipekita yagiraa ti. 'Bwana tugende turole.\" Baagenda baabanza baarora omukuru", "completion": "wa Piida, baamusoborra byona, hanyuma baagenda na uwe omu zigati ya Piida. Hakaba haliyo entuumo isatu z'embaaho. Omu ntuumo ibiri ez'okubanza bakaserramu baatoora amasa, omu ntuumo yakasatu ey'embaaho za ha rubaju muno nuho baagisangire nkooku Kitaliibara yabaragiriire. Baagikwata n'ekitambara baagihayo. Obu baasumurwire omunda baasanga amasasi abiri garumukwo!", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi kinu kitabakoonyere muno, okwihaho kumanya ngu Omucwi w'ebiragiro, ayalengereho kwita Kanyonyi", "completion": "emirundi ebiri asobora kuba ali Hoima, rundi akaijaho kuta ebbaruha omu poosita n'okuleeta embundu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu akamanya ati, amakuru ag'okuzooka kw'embundu tigaaleme okwija ha Rediyo ekiro, nahabweki akarora nambere hali Rediyo yaikarra okuhiliriza ebi bararanga. Akanulirwa muno obu yaboine abantu nibahunirra, nibateera n'orwoya, nibeekwata", "completion": "na ha kaleju omu kuhunirra kwabu. Obu bwakiire nyenkya empapura z'Amakuru zoona zikaba ziijwire amakuru ganu ag'omwisi kuhandiikira aba Poliisi n'okuleeta embundu akagibata ha nyindo, kandi kunu akarango ke batarukukamanya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha kiro eki embundu eki yazokiiremu Asiedu akaija omu rubuga Hoima omu ihangwe yaraba omu nguudo hagati yakwata omuhanda ogu rukugenda Bujumbura", "completion": "ha Misani ya \"R.C.M.\" Obu yahikire omu nguudo erukugenda Butiaba yarora ekirabo ky'ebyokulya ha mukono gwe ogw'emoso. Yakubuka kubanza kulya ekyanyamusana. Yasaba kumuleetera", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: capatin'enyama. Obu akaba yatandika ati kulya hakaija omuserukale wa Poliisi n'empapura. Omuserukale", "completion": "onu akaba amanyangaine na Kaliisa mukama w'ekirabo. Akaija naamweta ati, \"Kaliisa oraha?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nandi Kaliisa ati, \"Kandi hanu.\" Omuserukale ati, \"Dara siringi enkumi ibiri mu bitaano hanu.\" Kaliisa akaba naagira ati siringi kwo; baitu omuserukale amwoleka orupapura ati, \"Ekirangirro kya Poliisi okiboine? Obu oraaba noosobora kuranga omusaija ogu ayalengereho emirundi ebiri kwita omurambuzi w'amasomero ga Tooro noitunga.\" \"Orupapura runu ningonza kusiga naruhanika hanu n'orundi ndute omu kisiika ekimu eki. Siringi enkumi ibiri mu bitaano tiguli muzaano. Kandi iwe nkooku", "completion": "oine abantu baingi abanyakusiiba nibaija hanu kulya nibabaza n'orubazo rwingi noosobora kuhurra noija nootugambira. Siringi noitwara.\" \"Bunu ayarangire Mulisi omuhiigi ou akaba aisire abantu ataitunge?\" Nandi Kaliisa ati. \"Ogu akaba anyina omugisa gwe, obundi omwisi naasobora n'okwija naalya ebyokulya nka hanu naagaruka naagenda. Obundi naasobora kwesereka omu irungu nka Mulisi oku akaba ayehamiize, akaitwa kugonza kunywa Waragi, kakuba ekaba etali waragi ei baamuteriremu kulorufomu yamugwijagiza, tibakumukwasire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuserukale yagamba Asiedu ati, \"Okiboine ekisembo kya siringi enkumi ibiri n'ebitaano. Naiwe kakuba oturangira omusaija ogu nookitunga.\" Asiedu akasumi kanu koona akaba aculiire haruguru, naalya, baitu omunda omutuma", "completion": "gukaba nigumuteera nkaaki. Enkozi y'ekibi yoona noobu eba egumire eta etukumira omu maiso ga ba Poliisi. Omu kasumi kanu Asiedu akaba naajwa empiita muno, oti rundi naa: ruga kwiruka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: pura rundi omu kisiika ekindi. Bambi atamanye ngu siringi enkumi ibiri mu bitaano zikaba zimuli omungaro yagaruka yairekera zaaragara. Abalii abandi baija kulya omu hooteeri. Omu obu akaba naatahamu yayeta Kaliisa ati, \"Mpa ebyokulya bwango.\" Yayongera ati, \"Leero hati ocumbire kurungi!\" Nandi Kaliisa ati, \"Habwaki?\"", "completion": "Nandi omugenyi ati, \"Nindora abarukulya akatuuyo nikabaiha oku n'oku.\" Obu naagambirramu Asiedu. Omulii omugenyi akeeyongera kukaguza ati, \"Ogu muserukale wa Poliisi naaserra ki, otunzire waragi?\" Kaliisa ati, \"Ntai taata, nyowe ebi byansangaha? Aleesere empapura ezi. Soma orole. Siringi enkumi ibiri mubitaano oije ozeeteere omu nsaho.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omulii Omugenyi ati, \"Weewe onu omusaija arukuzaanisa aba Poliisi naabahandikira ebbaruha, embundu naagireeta naasisa arukugibahikiza omu ofiisi, ogu naakwatwa?\" 'Nandi", "completion": "Kaliisa ati, \"Weewe omusaija onu motoka obu araaba yagipangisize, Dereeva kakuba abona siringi zinu enkumi ibiri mu bitaano naasobora kumuranga.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuntu obu amara kwita ondi asisana ahoibwamu ak'obuntu. Kandi omuntu ondi obu amugwa haihi, akamubiihiza rundi akamurora nairuka, rundi akamumanya ati, nanka ogu asisire rundi akaita omuntu. Kiita agonza muno n'ogu kumwita nukwo aburabulize kimu obusinde. Nikyo okirra kuhulirra omuntu omu aisirwe", "completion": "nihahinguraho ebiro bike n'ondi naitwa kumwigara akanwa. Baitu ekibagambire obundi kihikirra ngu, \"Engarukira ita omusuma.\" Hanyuma y'okutunga ebbaruha n'okuzoora embundu omu rubuga rwa Hoima. Kaheesi bakamusindika bwango kwija kutatira Bunyoro. Yarabanganamu omu rubuga rwona n'omu biikaro nambere omuntu arukusobora kwesereka, yaburwa obusinde.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi obu bakaba nibaserra n'amaani gaabu goona omuhwe gw'omwisi wa Fort Portal, bakarangirwa amakuru gandi ha kiro Kyamukaaga esaaha nka ina za", "completion": "nyamusana ngu haroho omuntu anyakusangirwe afiire omu motoka ya Jipu ha ruguudo rwa Butiaba omazire kuruga omu Kikonko osigaize mairo ina zonka kuhika Butyaba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aba Poliisi ba Butyaba nubo baabandize kurangirwa, hanyuma aba Hoima baamanyisibwa. Ahonaaho ihe lya", "completion": "ba Poliisi na Kaheesi atababuziremu lyaimukya na kamera zaabu n'ebintu ebindi ebisobora kubakoonyera kuzoora omwisi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakasanga motoka ya Jipu bagibingire kuruga omu nguudo enkooto baagitwara yaadi nka kikumi mwataano kuruga omu ruguudo. Omuntu kifa akasangwa aikaliire omu kiikaaro kya Dereeva", "completion": "n'isasi ly'embundu balimutiire omu buso n'erindi omu kifuba. Omu kulengerra akaba afiire hagati y'esaaha ibiri n'isatu ez'ekiro. Nihasisana hatarabaireho kurwana, Dereeva bakamuteera embundu ateetegekere yamuculeeza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi obu yahikireho yarora n'obwegendereza akamotoka ako aka Jipu, yaijuka n'okusoborra omuserukale ayasangire akamotoka ka Jipu keemerire omu kizaaniro kya Medikoro oku yasoboroire, ahonaaho yateeraniza obwisi bwa Fort Portal na bunu yamanya ati bwine obuzaale bwa haihingana. Omu mutuma gwe baitu yatandika kwekaguza ati, \"Habwaki onu arukusisana", "completion": "nka mukama w'akamotoka kanu kandi Dereeva aisirwe. Omwisi agondeze kumwigara akanwa, habwokuba rundi nuwe amumanyireho bingi?\" \"Habwaki yamwitiire ha muhanda gwa Butyaba omu mihanda yoona?\" \"Boojo omwisi akagonza akamotoka kamusendekereze kamuhikye hanu Kyakataano ekiro hanyuma arugirreho naakwata sitiima-eryato limutwale omu bicweka bya Acooli, Aruwa rundi na Sudani?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiteekerezo kinu obu kyamugwiremu ahonaaho Kaheesi yaragira abaserukale abamu okusigara nibakora ha by'omutumbi n'okuserra obusinde. Uwe yakwata Motoka yabinga bwangu naagenda", "completion": "ha mwogo taikara kusanga eryato litakaimukize habwokuba lyaimukyaga buli Kyamukaaga esaaha nka isatu. Omu kasumi ako esaaha zaali niziirirra omu mukaaga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kasumi kanu amakuru gakaba gajaakaire Butyaba yoona nkooku omuntu azinzirwege ekiro,", "completion": "mairo ina kuruga ha mwaró, kandi ngu aba Poliisi nibetara nibaserra omuzinzi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kasumi nuko kamu Asiedu akaba atandikire kuhya ebimata omu", "completion": "lyato habwokuba eryato erinyakwimukya bwona esaaha isatu hati likaba lyahinguza", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: omu mukaaga likyali ha mwogo; baitu nabwo yayegumya ati, \"Noobu abaserukali baraija", "completion": "busaho anyakummanyire arukusobora kummanyirra omu bikumi by'abantu boona abanyakuli omu Saadi kilaasi.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi obu yahikire Butyaba yateera yarabamu irembo erinyakulindwa omuserukali yaraba ha Posita Ofisi yahika ha mwogo gwonyini yayemereza motoka ye. Yahunirra", "completion": "n'okusemererwa kubona eryato litakaimukize. Yakaguza ati, \"Eryato erindi erya sitiima ligenzerege?\" Baamuhakana ngu lyaha, eri niryo lyakubaire ligenzire baitu lisiisikaire nibalikoramu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi yasemererewa muno omu mutima habwokuba akateeba ati omu nuho omuzinzi ou akataaha naaronza ebiro byona ebi ayeserekere. Yarahuka ahonaaho yagenda yarora omukuru w'omwogo yamutwara hali Kapitani w'eryato. Yabagambira naabooleka n'ebihandiiko bye ati, \"Ndi Mbega wa Poliisi, muhuliire nkooku omuntu omu azinzirwege ekiro mairo ina zonka kuruga hanu: Itwe nitwikiriza tuti Omuzinzi ogu obu amazirege kwita omuntu", "completion": "yarubata n'ebigere ekiro yaija hanu kukwata eryato limutwale limubuze, baitu nkooku ebigwa bitaraga, eryato ndinu lyayangira ha mwogo. Nitugonza okugenda omu lyato kwaza buli muntu weena, n'okukira muno ab'omu Saadi kilaasi.\" Kapitani yamugira ati, \"Byona biri omu mikono yaawe, mulimo gwaitu itwena okukoonyera aba poliisi kuzonzoora abakozi b'obubi n'okubaha ekifubiro ekibasemeriire: kyonka noosemerra obe n'empapura ezirukukwikiriza kwaza abantu.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hali kinu Kaheesi agarukamu bwango ati, \"Eki nukwo kiri kwo titurukusobora kukora ekintu", "completion": "nk'eki tutanyina Waranta.\" Yayongera yakaguza ati, \"Boojo eryato linu lisobora kuhwa di okulisemeza?\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheeși yacwa omutwe naikiriza kunu naagamba ati, \"Eki kiraatukora kurungi.\" Kaheesi asaba aikirizibwa kubaza ha simu n'aba Poliisi ya Butyaba, asabayo Sabu Insipekita amurabiramu ebiteekerezo", "completion": "bye, amusaba kumukorra waranta y'okwaza n'okulindira kimu irembo, kwetegereza buli muntu weena arukutaaha n'arukuturuka, n'okumutwekera abaserukale abandi basatu rundi bbana kugenda nabo omu lyato lyonyini.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaheesi kuruga omu kusoborra kwa Kanyonyi oku yamusoboroire obu yatandikire okubaza, akaba anyina omu mutwe gwe ekisisani ky'omuzinzi ogu Asiedu: kandi haaroho n'ekintu omunda ye eki amurumirizaga ngu, \"Omusaija oli ou waitiraitiraine naaruga omu rutindo omunda Mpanga, ngu uwe naaruga kunywa amaizi nuwe Omuzinzi.\" Akamanya ati eki kakuba kiba kiti anyina omugisa gw'okumumanyirra kakuba amunagaho eriiso. Akateeraniza ebiteekerezo bye ati, \"Omuzinzi onu", "completion": "obu araaba ali nuwe omu naayalengereho kwita Kanyonyi, taaleme kuba ajwaire ebijwaro nka biri ebi akaba arumu. Nukwo kugamba Kabuti enkooto, sikaafu y'ebirukunanata n'ebirukwera; nikisoboka n'ekicweka kyayo ekimu kusangwa aki etaire ha mutwe kutanga abantu kumumanyirra. \"Ekindi naasemerra kuba anyina akabundu ka bbasitora omu nsaho ze, nahabweki nitusemerra kwaza n'amagezi. Ekya ha mpero asobora kusangwa na sente za nooti nyingi omu nsaho ze.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebintu byona nkooku yabiteekeriize ati nukwo yabigambiire n'abaserukale bagenzi be, hanyuma baasirimuka omu lyato nibabandiza ha Saadi kilaasi. Omu faasita n'omu Sekonda bakamaliira okuhererukyayo. Omulimo bakagutandika esaaha munaana n'ekicweka. Sitiima yoona yabamu okwimukirra n'okujagarra, n'okubaza ebihwa nibeekaguza kiki ekinyakubaireho, okuseeserwa aba Poliisi boona bati. Baitu bo baatandika okukora omulimo gwabu kandi baaragirra kimu buli muntu kwikara", "completion": "nambere ali, rundi buli ayeserwe owa Poliisi. Abantu baali baingi muno abakaba bali bokutwarwa eryato kiro eki. Abakazi n'abaana n'abasaija boona ahamu. Abaserukale bakafaaho abasaija bonka. Okwaza kukahikiza kimu esaaha ikumi na ibiri n'ekicweka. Haroho omu kasumi akamu abantu abamu obu baagonzaga kwimuka ngu nibagya omu kibuga kuseesa abo nabo tibaikirizibwaga rundi buli bamazire okukorwaho ekikaba nikyetaagwa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha saaha nka ikumi na ibiri aho, obu haali hasigaire abantu bake ab'okwaza n'okukaguliriza-Kaheesi yasisana nk'arukujwaha, n'okuhwamu amasiko, baitu hakahwaho omwanya muke baahika", "completion": "omu kacweka akamu ak'eryato haihi na ha mpero kuli nubwo amaiso ge gaagwireho ekisisani ky'omuntu ou amutaaha omu mutima, enzooka ye n'enjwara ye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baamuhikireho. Kaheesi yakoimiza bataahi be baakenga: bamuragira okwemerra, kwimukya emikono ha iguru, n'okugarukamu ebikaguzo nk'abandi boona oku baabakozere. Nubwo baamwolekere na Waranta y'okwaza batandika bamwihamu girikooti, amasahu goona baagahindurana, buli akabarukwihamu nibakahandiika. Obu baamugambire okuhindukira kuli baaze n'ebyokujwara bye ebindi yatiga. Ahonaaho yagarra emikono ye hansi, yata omukono gwe ogw'obulyo omu nsahu ye ey'enyuma ey'empali yaihayo basitoora,", "completion": "akaba ali haihi kugihulikizamu Kaheesi omu mutwe baamugurukira baamukwata omukono, ekyaasi kyarugamu kyateera omu rusu, rw'eryato epumpu yacweka. Asiedu na Kaheesi bakwatangana bali hansi bali ha iguru, baitu abaserukale habwokuba baingi kandi banyina n'amagezi g'okukwata abantu ab'empaka baamufukya, ahonaaho obu baamazire okumutaho empingo ha mikono baasoroza ebye byona, bakomaho n'akabundu baamwebembeza naahiija ekiniga kiri ky'okumwita, baamuturukya aheeru y'eryato.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu boona ab'omu lyato, omu ndimi n'omu ngambo zaabu, baatandika okubaliza ha", "completion": "iguru ha kigambo kinu, abandi nibagambira bataahi baabu ebi baaruga kwerorra bonka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asiedu obu yahikire aheeru yayebutika hansi ati buti, yayanga kugenda Baamuteera kunu, baamukora binu", "completion": "yayangira kimu kwimuka-Yabagira ati, \"Rundi munyiheho empingo nukwo ngende.\" Baitu kandi eki bakaba batarukusobora kukikora.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Aki baakozire nukwo kuleeta motoka ya Poliisi baamuhimba baamutamu, n'abaserukale baikarra na uwe baamuhikya ha Poliisi ya Butyaba baamuta omu kaduukuru, yarorra omu miteehimbwa. Obu bwakiire nyenkya ha Sabbiiti, Kaheesi agenda kurora omunyankomo we. Kaheesi nk'aba", "completion": "Poliisi boona akaba amanyire muno Oruswahiri. Atandika okubaza na we. Baitu Asiedu akaba anyina ekiniga kingi atarukugonza n'okurora Kaheesi ha maiso: baitu Kaheesi amugira ati, \"Tuli babiri itwenka hanu noosobora kumbaliza ebi orukusiima, busaho ou alibikurumiriza.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baitu Asiedu uwe ayegirra ati, \"Ci.\" Kaheesi akaba amazire kusumiikaniza byona yabisorongya omu mutima gwe ati yakora Repoota ei yatwekiire bakuru be ati; Asiedu onu owaabu ni Sudaani baitu aikara naabunga muno omu Uganda. Akarwanaho omu bulemu, kandi oku nuho arukusisa yabonanganiire n'abamu", "completion": "ha bantu ba Uganda nka Katenda. Katenda n'abagenzi be obu baagondeze kwita Kanyonyi bakaseerra omuntu omunyaihanga amanyire kurasa, ou arukusobora kugulirirwa n'omuhendo hanyuma akagaruka akbura n'ensi. Baitu habw'omugisa murungi gwa Kanyonyi n'omugisa mubi gwa Asiedu n'abazinzi abaamuguliriire Kanyonyi akaraswa kabiri koona naalema okufa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Asieduakaba ataine motoka, akagwaho omusaija onu Kamiisi, ou yaisire ijweri, kandi nikisoboka ngu na uwe ataleme kumubonera ha bulemu yamusoonasoona kupangisa motoka ye nukwo emutwale kuhikiriza ekiragaano eki yaragaine na Katenda n'abagenzi be eky'okwita Kanyonyi. Ebigambo obu byahindukire aba Poliisi bataireho na siringi ziri enkumi ibiri n'ebitaano habw'omuntu ou aliranga omuntu ou akaba naasa kuzinda Kanyonyi, Asiedu yamanya ati taine businge, kakuba Kamisi aikara ali mwomeezi, naasobora kugenda naamuranga omu ba Poliisi nukwo atunge siringi ezi. Nukwo", "completion": "Asiedu kugarukayo kusoonasoona Kamiisi kumuleeta Butyaba nukwo ayambuke owaabu Sudaani, baitu batakahikire ha mwaro Asiedu amuteera ebyasi bibiri amwinura. Arubata mairo ina ezi omu mwirima ahika Butyaba araara omu kaju hali akaraarwamu abagenzi abataine bugoonyo, nyenkya aimuka naasara tikiti y'okumwambura, naateekereza ati obusinde bwona abwisire, kandi ati aba Poliisi habaramanyira uwe araaba naayerengya, baitu na hanu omugisa murungi gukaba gutali ha rubaju rwe. Sitiima eyakumutwaire yasiisikara na nyowe naasangwa ndi kunu, na Butyaba hab'wokusisana ekizinga omuntu taine hookwirukira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekindi, omugisa gwatukwata abagenzi boona baasangwa bataahire omu lyato baikaliire balindiriire okwimukya akasumi koona. Nkamanya nti naasemerra kuba aine siringi nyingi omu nsahu", "completion": "ye habwokuba nkamanya nti aikaire ataine eki yakwikozeseze omu ihanga litali ly'owaabu nka kunu. Nikyo tumusangiire n'ekikonjonjo kya siringi za nooti enkumi ibiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyina obwakaiso oburukusobora okukwasa Katenda, Rubuza na Ruboha, baitu timmanyire omucwi w'emisango obu alisobora kubugenderaho okubaha ekifubiro.", "completion": "Kinu kirisigikira hali Asiedu. Obu alisobora kubarumiriza omu maiso g'omuramuzi. Nimmanya nti hati emitima yaabu tebali kurungi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyowe tinyina kugurukyagurukya nti omusaija ogu omuzinzi nuwe n'omu nagwisikaniize naaruga hansi y'orutindo, ningumya akaba", "completion": "naaruga kurora kururaba rugumire kurabaho motoka. Girikooti na sikaafu ebitumusangire ajwaire nibiikirraniza n'okusoborra kwa Kanyonyi ayatuhaire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu Ibaagiro abafumu bakasanga Isasi litaasire ruhanga rwa Kanyonyi kandi litahikire ha bwongo, baakamwongeramu esagama baamwihurra", "completion": "baamutwara okumurwaliza omu kiikaro ky'ensita. Hanyuma y'okwezi kumu baamuraga akizire; baitu bambi akaruga ha munwa gw'ekituuro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: All rights reserved. No part of this publication may be reprinted or reproduced or utilised in any form or by any means, electronic, mechanical or", "completion": "other means now known or hereafter invented, including copying and recording, or in any information storage or retrieval system, without permission in writing from the publishers.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: This book was recommended for publication as a reader as well as a text for Runyoro-Rutooro Teachers in Primary Schools and Teacher Training Colleges and for adult", "completion": "education by the Runyoro-Rutooro Language and Literature Committee after consultation with and zealous work on it by Mr. L. T. Rubongoya, the final reader of the Committee's manuscripts.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orupapura Okuranga.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..", "completion": ".. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okurolerra Amagana .. ..... 39 Amata .. ..... 44 Okwecumira Amata .. ..... 45 Okuterura Amata .. ..... 48 OkucundaAmata .. ..... 48 Enjuba .. .. .. .. .. .. .. .. ..... 49 Enkoko .. .. .. .. .. .. .. .. .. .. 50 Embuzi .. .. .. .. .. .. .. .. .. .. 51 Entaama .. .. .. .. .. .. .. .. .. 51 Embwa .. .. .. .. .. .. .. .. .. 52 Ekicweka kya Kana Ebimu ha bisoro by'omu kisaka hamu n'eby'omu", "completion": "maka ..... 53 Ebinyonyi eby'omu kisaka .. .. .. .. .. .. 53 Beene Baabu Munya .. .. .. .. .. .. .. 54 Enjoka.. .. .. .. .. .. .. .. .. .. 54 Enseenene.. .. .. .. .. .. .. .. .. .. 55 Enzige .. .. .. .. .. .. .. .. .. .. 56 Ebihuka nyakabara .. .. .. .. .. .. .. 57 Ebikubyo by'Ebisoro n'Ebihuka .. .. .. .. .. 58 Ebigambo Abantu ebi beesisaniriza okuba omu maraka g'Ebisoro n'Ebinyonyi .. .. .. .. 63", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amaka ag'omu businge bwa Ira.. ..... 69 Okuswera kwa Ira.. .. ..... 70 Engoma Nyabahuma .. .. .. .. .. ..... 74 Okulemwa kw'Abakazi aba Ira.. .. .. .. ..... 76 Emigenzo y'Abaana.. .. .. .. .. .. .. ..... 77 Amabara g'Abantu n'amakuru gaago .. .. .. .. ..... 81 Empaako.. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..", "completion": ".. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. .. ..", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okusiga Oburo.. .. .. .. .. .. 102 Embibo z'ebintu ebitali bimu.. .. .. .. 103 Amabara g'Ebitooke.. .. .. .. .. 107 Ebikwatwa omu", "completion": "Bairu .. .. .. .. .. 107 Ebikwatwa omu Bahuma .. .. .. .. .. 108 Ebisaka.. .. .. .. .. .. .. .. 109", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okumara obusumi bwingi abeegesa baingi ab'OrunyoroOrutooro mu Primary Schools n'omu Teacher Training Colleges babaire", "completion": "nibasanga obulemeezi bwingi omu kwegesa orulimi runu habw'ibura ly'ebitabu ebirukubazaaho ebintu ebi barukuragirwa kwegesa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Twina okusemererwa okubarangira okuturuka kw'ekitabu kinu eki turukunihira ngu nikiija kumaraho obulemeezi bwanyu obu mubaire mwina okumara obusumi bwingi. Tikiina mugaso okugarukamu omuhandiiki w'ekitabu kinu ebi amazire kugamba, baitu ky'amananu okugamba tuti: gunu nugwo, omurundi ogubandize ebintu by'omu ihanga lyaitu okubazibwaho omu mulingo ogwijuliire kimu biti. Omuto n'omukuru, omusaija n'omukazi ow'omu Bunyoro n'omu Tooro hamu na bagenzi baitu ab'omu mahanga agandi agatuheriire, boona nibaija kusanga omuhimbo", "completion": "omu kusoma ha ngeso zaitu ez'obuhangwa ezinyakurumu ebintu ebirukukwata ha kutandika kw'obukama bwa Tooro, enganda, okurolerra amagana, okuswera okwa ira hamu n'ebyokulya byaitu. Ekirukumanyisa ngu ekitabu kinu tikirukwija kuba ky'omugaso ha baana ab'omu masomero bonka, baitu na ha buli muntu weena anyakugonza kusoma ebitabu by'enzaarwa aheeru y'amasomero; kukira muno aheeru y'amasomero ekitabu kinu nikiija kuba ky'okusoma eky'omugaso hali abantu bakuru abaakaruga kwega okusoma bwino hamu n'okuhandiika.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkatandika kwijwamu ekiteekerezo ky'okuhandiika ekitabu ha ngeso n'ebiteekerezo by'abantu ab'omu ihanga lyaitu obu nkaba ndi mwana ninsoma. Okubanza nkaba n'okusemererwa habw'ebintu ebyakorwaga ekiro omuka y'owaitu. Twaikarraaga n'abaana bagenzi bange", "completion": "tukoikya, rundi tuganikya. Okuruga ha kyoto aho nabyamaga nkyanganukire muno. Hanyuma obu nagenzire ninkura natandika kusemerererwa orubazo rw'abasaija bakuru nibahanuura ebya ira, kyonka nkazoora ngu haroho n'abakuru abandi abatamanya kuhanuura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okusoma ebitabu by'ebyafaayo n'enganikyo omu ndimi ezindi kikaanyolekera kimu nkooku na itwe abantu ab'omu ihanga linu twina ibanja ly'okuhandiika ebintu", "completion": "by'ensi yaitu. Ebyafaayo nibyo byoleka ngu ensi nanka okuruga obusumi nanka yakoraga ebintu nanka rundi ekaba eri omu mulingo nanka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubusumi bunu abamanyire ebya ira nibagenda nibakeeha kandi abaana abato tibaina mwanya gw'okwikara omuka kubanza kumanya eby'engeso z'abantu b'ihanga lyabo. Obu bagenda omu masomero batandika kusoma", "completion": "ebintu ebindi eby'amagezi. Ekirukumanyisa ngu hanyuma y'emyaka nyingi baijukuru baitu ab'obusumi burukwija baliba beegesiibwe muno, baitu tibaliba n'ekyokwijukirahoga engeso y'abaisenkurubo n'amatembero g'okukura kw'ensi yaabo oku gaagenzire nigahonderana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abeegesa baitu batugambira ngu omuntu atamanyire engeso z'ensi y'owaabu tatunga ky'okulengesaniza nakyo, obu arora ekikozirwe ab'ihanga erindi. Ekindi omuntu ogu taba n'eky'okunyimirizaaho ihanga lye. Abanyamahanga", "completion": "abagenyi basobora kumukaguza ebintu nibimulema kubibasoboorra bakeetegereza kurungi. Nahabweki nyina okunihira nti ekitabu kinu kiraakoonyeraho kake okwihaho obulemeezi bunu obutegeriize abaana baitu ab'omu biro by'omumaiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: wange abaarugireho habw'okunyeekambisa n'okumbaliza eby'okuhandiika, kandi ninsiima n'abantu b'omuka y'owaitu abato n'abakuru abampaire hamu n'okunsorooleza ebyokuhandiika kumara omwanya mukooto. Hanu nyina okusemererwa okubamanyisa mugenzi wange Kagoro ou tuhandiikire hamu ekitabu kinu. Ningumya habw'okwehayo kwe okugenda emihanda nyingi kusorooza eby'okuhandiika n'okunyeekambisa omu rubazo", "completion": "rwe, nuho harugire omulimo gunu kuhwa. Niinyongera kusiima n'okuhaisaniza obantu boona abampaire eby'okuhandiika. Noobu ndaaba ntoolekere ibara Iya buli omu, baitu abarungi boona tiinyina ou nagire. Ninsiima muno obukoonyezi bw'EkitongoIe ky'Ebyengesa hamu n'Ekitebe ky'Ebyenkiraanura y'Okuhandiika OrunyoroOrutooro habw'okugarukamu kutereekereza empandiika n'okuteera ebigambo omu taipu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu kumaliriiza kambamanyise nti ekitabu kinu kihandi ikirwe habw'okwijukirahoga engonzi enyingi", "completion": "ezi ngonzaamu EKA Y'OWAITU N'IHANGA LYANGE TOORO. Y. R. K. Mulindwa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ensi ira ekabanza kulemwa Abatembuzi, hanyuma Abacwezi, mubwo haakurataho Ababiito. Banu nubo abakama abatembuzi (ikumi na munaana, oruganda rwabo Bagabu", "completion": "kandi owa hampero owa ikumi na mwenda oruganda rwe Muranzi. Akateera engoma Isaza Waraga Rugambanabato obu yabuliire okuzimu owa Nyamiyonga):", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama Bukuku akaitwa omwijukuru Ndahura nubwo yayeteeka hakitebe kye. Nyina Ndahura nuwe yali Nyinamwiru", "completion": "muhara wa Bukuku kandi ise yali Mucwezi ibara lye Isimbwa. Banu nubo abakama Abacwezi:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abacwezi obu baizirwemu omugayo n'ebibi, bakeegoromora, ensi baagisigira abaana baazaire", "completion": "Bukidi okugirema. Abaana banu bakazaarwa omucwezi Kyomya hali omukazi Nyatworo", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaana banu baali Bacwezi kyonka bakeetwa Babiito habw'omuti Biito. Nyatworo obu yatwekerwe ise yamwombekera akaju", "completion": "omu zigati ha muti Biito. Nubwo abantu baatandika kugamba bati \"abaana ba Biito\", \"aba Biito\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abacwezi bakasiga baaragira abafumu Karongo na Nyakooka okugenda Bukidi kutabarra Ababiito abo. Obu baizire, Rukidi Mpuuga nuwe yateera engoma yaba Mukama wa Bunyoro kandi yagabira bagenzi be ensi", "completion": "kulema nk'abaamasaza be. Nyarwa akajwekwa obw'Okwiri, Kato Kimera yaheebwa okulema Muhwahwa (Buganda) kandi Kiiza yalema Busoga. Hanyuma Kato Kimera akaba Mukama wa Buganda tiyagaruka okulemwa Omukama wa Bunyoro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okuruga ha Mukama Rukidi Mpuuga okuhika hali Omukama Tito Gafabusa Winyi IV C.B.E., Bunyoro yakahikya abakama abiri", "completion": "na mukaaga. Kandi okuruga hali Kato Kimera okuhika hali Kabaka Muteesa II Buganda yakahikya abakama asatu n'omu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyebambe Nyamutukura Rubongoya Rwabunyana Omukama wa Bunyoro owa ikumi na mwenda nuwe yazaire Olimi Kaboyo Kasusunkwanzi Omuhundwangeye", "completion": "Omukama wa Tooro ow'okubanza. Okuruga hali Kaboyo okuhika hali Omukama George Rukidi I Rugoonyomumbundu, Tooro ehikize abakama bana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama Olimi Kaboyo Kasunsunkwanzi Omuhundwangeye nuwe yali mukama wa Tooro ow'okubanza. Yali mwana", "completion": "w'Omukama wa Bunyoro, Kyebambe Nyamutukura, kandi obu Omukama onu Nyamutukura nuwe yalemaga na Tooro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyamutukura nuwe yalemaga na Tooro. Akaba ahaire omwana we Olimi Kaboyo ensi y'ebisunsu, Myeri. Kaboyo ensi egi yagigonzaaga muno, nahabweki", "completion": "yaikaraga naaruga Bunyoro naagibungira. Obundi yarugaga Myeri abunga Tooro (Burahya); omu kubunga munu, akeetegereza abantu oku barukumugonza muno okuba mukama wabo", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu ba Tooro noobu baraaba baalemwaga Omukama wa Bunyoro, bakaba batarukukigonza kandi akaba abali hara muno, atarukubamara", "completion": "bujune. Nahabweki bakasemererwa obu baayeetegeriize Kaboyo oku arukugonza kuba mukama wabo kandi baamuraganiza kumurwanirra obu alyemera ise.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekiro kimu Kyebambe Nyamutukura akatuma Kaboyo okuruga Bunyoro okwija Tooro na Mwenge okuteera ente z'omukama; oku nukwo okusoroora omu bantu ez'okuhembera Omukama. Gunu akagufoora mugisa gwe gw'okwema: obu akaba naija yasaba abanyaanya baamwibira ebikwato by'obukama yaija", "completion": "na byo abiserekere. Kyetegereziibwe ngu haaroho abaamanyire Kaboyo oku arukwija kwema baitu baalinda ensita kandi abandi batamanye. Nubwo ohurra ayamanyire naateera enanga ati \"Ebitamanya bya Kahunge, Bunyoro kandi ebisema bya Rwamwanja bikagira agiire kuliisa, ntamanya agiire kwema\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaboyo obu akaba naateera ente akatata, yagumya abantu oku beeteekaniize kwo kumujwahukira kuba mukama waabo. Obu yamazire okusoroora ente tiyagenda na", "completion": "zo Bunyoro. Akeerwaza yanywa enjuba yatanaka esagama nukwo aba yaizire na bo baleke kukenga ngu asigaire kwema, bagende barange ngu alemerwe kwo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente obu zaamazire kugenda, Kaboyo yaramagira owaise Nyabongo Mugenyi owaakaba naalema Mwenge, ekicweka eki", "completion": "ekya Nyamabuga. Bakarwanira ha kyambu Nyakwisi ha kiikaro hati ekirukwetwa Kyamugenyi, habw'omubiito ogu Mugenyi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kyebambe Nyamutukura obu yamanyire Kaboyo oku ayemere, akazinisa ihe lyagya okumuramagira Tooro. Baitu akalitanga", "completion": "okumuhambya kakuba acwamu kwiruka ngu habwokuba yarwaraga ekifuba. Bakarwanira omu kiikaro Bwabya, hanyuma baarwanira Mandaku.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mandaku nuho ihe ly'Omukama Nyamutukura lyasinguliirwe, lyakuba lyagaruka Bunyoro. Abakuru bagamba ngu omu bulemu bunu, nuho", "completion": "haatandikiire Abatooro ekibeeta \"Abahenda\". Habwokuba abasaija ba Kaboyo Omukama obu baamwehemberaga bamuhendera omuhanda, hanyuma baatandika kweyeta \"Abahenda\",", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama Nyamutukura ataikale okuhikirra Omutabani. Kaboyo obu yanyagire ente Busongora, akazitwekera ise", "completion": "okumurabuka, nubwo na ise na uwe yatweka Kazooba, nyinarumi Kaboyo okuba Omujwarampeeka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaboyo akanga, yagamba ati, \"Engoma yange enu niyo Butwarane, nintwarana nayo\". Kandi Abatooro na bo batamwikirize kubasiga akagenda Bunyoro. Habwa Kaboyo", "completion": "kwanga, engoma ya Bunyoro ekateerwa mugenzi we Nyabongo Mugenyi. Nyabongo yali mugurusi amezire enju, kandi yagonzaaga muno kuliisa ente kukira kulema abantu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaboyo Omuhundwangeye Omukama wa Tooro ow'okubanza ataramibwe \"Zoona Okaali\". Akakira okwikara Nkaabwa na Mwaro, Nyagwaki; omu isaza", "completion": "lya Busongora, kandi egasani ye eri Kagoma omu isaza lya Bunyangabu. Kaboyo akalema Tooro nk'omu mwaka gwa 1830.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kubanza mutabani wa Kaboyo ibara lye Kazaana Ruhaga nuwe yajuumwire engoma. Nubwo owaise Nyaika Kasunga agamba owaise Kabuzi kumukoonyera kubinga", "completion": "Kazaana ha Kitebe. Kabuzi yayanga yagambira Nyaika ati \"Busaho bulyo bw'okurwanisa Kazaana, kaateere engoma habwokuba itwe tukamara kugwetwa ensi zaitu\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kazaana Ruhaga akaba ali musaija mukuru muno, kandi yagonzaga muno kwikara abyamire, nubwo ohurra nibamugamba ngu \"Rubyama rwa Kaanyange abyama n'ente tiimurasa\". Abahuma Abasongora batagonze kulemwa omugurusi", "completion": "arukwikara abyamire, baayeegombaga Nkya kubaha bakalemwa omusigazi Nyaika Kasunga. Nahabweki, eki baakozire nukwo kuragaana na Nyaika baamuraga obukoonyezi kurwanisa Kazaana nukwo uwe akateera engoma omu kiikaro kye.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abahuma bakatiina okuramagira Kazaana omu kikaali kye. Nahabweki bakacwa amagezi baagamba Nyaika kwerwaza, nubwo baatumaho Kazaana ngu owaso w'okufa noobu otaamusange. Kazaana obu akaba ali omu muhanda naagenda kurora Nyaika nubwo Abahuma baamuyookiire kumurwanisa, abandi bairuka baagota ekikaali kye. Kazaana bakamubinga baamuhikya Kibaale nuho yarabire naagya", "completion": "Bunyoro. Obu bakaba nibamubinga yateerra yagwa, nubwo wahurraga abairu ba Nyagwaki nibateera orunyege ngu \"Kyahika ha ibaale lya Kibandwa kyajuma kyagwa kiti, \"Ai! bambi! Ai! bambi! Rukanyirwa.\" Rukanyirwa nuwe yali nyina Kazaana. Kazaana akakyena Tooro yagamba ati \"Nyowe muntuzire kubyama inywe Abahenda Tooro munu mulifa mwemeriire.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yayeebingire Omukama wa Bunyoro, akamujweka Rusekere, Bulera. Kazaana nuwe isenkuru Omubiitokati Kajobe", "completion": "owa Musuuga, Buliitwa. Nyaika yali musaija w'embabazi ataite Rukanyirwa nyina Kazaana, akamuganyira yamuleka yagenda.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kabuzi owaataragondeze kuharanganiza Kazaana, obu yahuliire ebya Nyaika akozire yabiihirwa, yayeekoramu, yazinisa amahe abiri, erya kabiri yaligendamu, okurwanisa Nyaika. Obulemu", "completion": "bwali bw'amaani muno, kandi n'abantu baingi muno bakafa. Ngu ha baarwaniire Kaseese empanga z'abantu na hati hoona noosobora kwirora igarangataine.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubiito onu Kabuzi nuwe ise Rabwoni kandi Rabwoni azaara, Yosia Mainuka na Kamondo. Yosia", "completion": "Mainuka nuwe ise Omubiito Yosaamu Kabuzi owa Nyakasura kandi Kamondo nuwe ise Omubiito Paulo Byembwa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyaika obu yamazire kusingura abaise, Kazaana na Kabuzi, na bwo hatabeho businge omu nsi kutwara omwanya", "completion": "mukooto. Owaise Kato Rukidi akamuramagira kumwaka engoma. Okubanza Kato Rukidi, akagenda Ankole yazinisaayo ihe ly' Abanyankole.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kabaka Muteesa Mukaabya obu yamuhaire ihe ly' Abaganda, Nyaika yairuka yasingirwa Busendwa, Bwamba. Obu", "completion": "Abaganda abamu baisirwe ekisura, abandi bagarukire Buganda, Nyaika akagaruka kwerwaza, nubwo yabinga Kato yairukira Bunyoro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bunu obwemi nubwo ohurra abasaija bakuru nibagamba ngu \"Eky' Abaganda ba Kato\". Hanu kigambwa ngu Abaganda habw'okubanza Katwe ha nyanja", "completion": "y'ekisura, buli kintu kyona eki baalyaga baakiriisaaga ekisura. Kwija kuhika Kikorongo iroho likaba libakwasire, nukwo kunywa amaizi g'ekiyanja eki gakabaita.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kato obu yairukiire Bunyoro atagaruke kurwana, kandi Omukama wa Bunyoro akamujweka Kibaale. Yaikaraga omu kiikaro hati ekirukwetwa Kyakato, nuho yafeeriire, yaitwa omusaija Wamara. Kato akaba atali w'embabazi nka Nyaika, akakwata bagenzi ba Nyaika yabaita yabanaga omu kiijongo Kaitabarogo. Omukama", "completion": "Nyaika yaikaraga naatiina ngu rundi Kato asobora kuruga Kibaale naagaruka naamurwanisa. Nubwo Omusaija Wamara obu yamanyire Nyaika oku arukutuntura naatiina Kato kugaruka kurwana, nubwo yagenzire Kyakato yaita Kato, naateekereza ngu kiraasemeza Nyaika kuhurra aisire omunyanzigwa we. Kinu kitasemeze Omukama Nyaika", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: na kake. Akaba naaserra kwita Wamara baitu yairukira Butuku yayeesereka. Kinu Wamara", "completion": "eki yakozire nikisisa eky'omusaija tusoma omu Bbaibbuli ayaisire Saulo habw'okuteekereza ngu kiraasemeza Daudi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama Nyaika akaikara omu biikaro bingi baitu ekimu hali byo", "completion": "nikyo Kigarama omu isaza lya Bunyangabu. Egasani ye eri Burongo Bunyangabu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma ya Nyaika kutuuza Kaabaleega Omukama wa Bunyoro akaramagira Tooro yahamba Olimi Mukaabirere mutabani wa Nyaika I yamutwara Bunyoro, hanyuma nubwo yamutwara Busoga. Olimi Mukaabirere akaba", "completion": "agenzire n'owaise Zekereya Kalema Musuuga, kandi akafa omu businge bwa Kyebambe ali ha ngoma. Obu yafiire, Kyebambe akasaba omurambo gwe, baaguleeta baagutabaaza Kitini, Bunyangabu, haihi na Igasa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Mutabani wa Nyaika ondi Mukaarusa akeemera Nyagwaki na uwe Kaabaleega yamuhamba yamutwara", "completion": "Bunyoro nuho yagwire. Kasagama, Kyebambe, mutabani wa Nyaika, akasuuhuukira Nkole naatiina Kaabaleega kumwita.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu Kasagama Kyebambe, akaba ali Nkole, nubwo Kakende Nyamuyonjo, mwijukuru wa Kaboyo, owaakaba azaahiire Buganda yaleesire ihe ly' Abaganda lyarwanisa Abaruusuura ba Kaabaleega lyababinga Tooro. Akasimba ekikaali kye Kisoomoro Bunyangabu", "completion": "yalema Tooro omwanya gw'emyaka nk'esatu. Nubwo hanyuma Kaabaleega yatwekere ihe lindi lyamubinga yagaruka Buganda nuho yafeeriire. Omu businge bwa Kasagama, Kyebambe, amagufa ge gakaleetwa Tooro, egasani ye eri Masika Bunyangabu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omubiito Kasagama, Nkole akaba agenzireyo na nyina, Vikitoliya Kahinju Omubboopikati, n'abantu be abandi baingi. Banu nubo abamanyirweho: Bagambaki ise", "completion": "Rujuga, Musukali na Kanyambwa, Kanyampaka na Mukaarusa na Kyonzira abaana ba Mayuuya, Korokoro ya Kaabagambe na ise Soofu Rubahuura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu businge obu, Nkole ekaba neeremwa Ntale, Nyina nuwe yali", "completion": "Kibooga Omusongorakati. Yali Mubiitokati wa Busongora. Kaabaleega obu yayeetegeriize Omubiito Kasagama", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: oku ali Nkole, akatumaho Kibooga naamwesengereza okwita Omubiito ogu n'abantu be, kandi yamwijukya okuhoora enzigu habwokuba Nyaika", "completion": "akaita ise Kibooga na beene baabu, oku Busongora. Kyebambe bakamucwisa baamutwara Buganda baitu abaana b'Omukama Musukali, Kanyambwa,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Buganda Omubiito Kasagama akaikara na Byakuyamba Omutwara, ise Nasanairi Kagwahabi anyakuzaara Yonasani Nyamugabwa. Omusaija onu Byakuyamba yali", "completion": "mukuru w'ihe lya Kabaka wa Buganda, kandi nuwe yayeebembiire Omubiito na Nyina yabahikya hali Omujungu Kapitaani Lugada yabamurangira.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Akaleetwa ogwa Cope na Bugungu. Akaija naakeetera enyanja Akaija n'ebuurwa y'enkwanzi Engoma yazaahura Rubinga. Obundi bamuzina bati:- Akaleetwa ogwa Cope na Bugungu. Yaija naakeetera enyanja Kapitaani naataho omukono Engoma", "completion": "yazaahura Rubinga. Abazini b'ente, kinu bakizina nibaijuka omucwezi Kiro Muhimba, ayarugire Bukidi, noobu baraaba baakizinire omu busumi bw'Omukama Kyebambe. Omubiito Kyebambe na Kapitaani Lugada bataleetwe ogwa Cope na Bugungu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baahikire Katwe, Omubiito yayoleka Lugada enyanja y'ekisura. Kapitaani Lugada akakaguza Omubiito ati, \"Ensi yaawe eraha?\"", "completion": "Omubiito yamugarukamu ati, \"Enyuma y'ensozi oku nsi yange kandi n'omumaiso ha turukugya na yo nsi yange.\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nubwo hanyuma baarwanisize Rukara rwa Magiigi Omunyoro wa Kaabalega owaakaba", "completion": "naalema Busongoroa. Obu baahikire Muhokya baarwanisa ihe lya Kaabaleega erikaba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ligabiirwe Kiiza kya Ireeta na Munyaara gwa Nyakabiito baalibinga ebiro 9/8/1981. Hanyuma hakya 14/8/91 Kapitaani Lugada yakwata ogwa", "completion": "Mbooga okugya kutabarra abaserukale b' Abanuubbi. Obu yagarukire Buganda omu nsi yasigamu enkomera z'Abanuubbi okugirinda. Zinu nizo enkomera yasigiremu:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orukomera orwa musanju rukaba nirulemwa Omunuubbi Fende Ruharaga na Kaamayenje isenkuru Bakara ayali wiisaza, Mwenge.", "completion": "Hanyuma y'okugarurwa ha ngoma ya ise Omukama Kyebambe akabanza obu kurangaara Kijanju nambere hati hali Ekeleziya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu yarugire Kijanju yaija yarangaara Kiculeeta nambere barukweta Kiteete. Aho akamaraho omwanya gw'emyaka nke. Abaalindaga ensi obu baamazire kuruga omu nkomera za Lugada,", "completion": "Kaabaleeega amanyire ngu busaho baserukale, akazinisa ihe lyagabirwa Rwabudongo Karurwa Nyamutaliibwambwa okwija kuseesira Tooro. Eki nikyo beeta ekya Rwabudongo. (Obu Byakuyamba akaba agarukire Buganda).", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaarangire ihe linu nubo Kazooba Omugahi na Kaamayenje Omusiita. Omukama akaba", "completion": "abajwekere Mwenge haihi na Kyabaranga, kandi nubo babandize kurwana n' Abaruusuura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bakatandika kurwana okuruga esaaha ina za nyenkya, okuhikya esaaha emu", "completion": "y'ekiro ihe lya Tooro obu lyabingirwe. Likabingwa habw'endwana etamanyiirwe ey'okubyama hansi,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekikaaliky'Omukamakikookebwaesaahaibiriz'ekironukwo Abaaruusuura baleke kukitwara. Nyinoomukama n' Abago n'abandi bakakwata ogwa Rubona kugenda Nyagwaki, kandi abandi bakakizibwa okusingirwa Rwenzoori. Abaruusuura bakasiisira hansi y'orusozi, Omukama na uwe yatemba ha rusozi Kinyampanika yasiisira. Obu bwakiire nyenkya Abaruusuura baatemba orusozi baarwanira Kinyampanika. Aho nuho Omujaasi Kibogo yahutaaliire. Hanyuma Omukama yatemba orusozi rwa Mitande, Kalengiire. Abaruusuura baatema orukande Kazingo. Abatooro obu baamazire kurora ngu tibakyasobora, Omukama baamutwara omu rusozi rw'owa Rwandiika nukwo arabeyo asirimuke enyuma.", "completion": "Obu yasirimukire yagenda omu nsi y'Omwamba Omutongole, Bubugaali, erukwetwa Bundikisaale, Bwamba. Hahingwireho ebiro bibiri Abaaruusuura baatemba orusozi kwija kurwanisa omukama nubwo ihe ly' Abatooro lyabakunuukirra baarwana. Abaruusuura baababinga, hanyuma batema orukande Butaama. Omukama uwe yatemba orusozi omwa Kiseenene. Aho nuho Abaruusuura baamanyiire ngu Kaabaleega takiri omu rubuga rwe; baaraara nibagenda Solisoli. Okuruga aho obusinge bwaija. Omukama yasinguruka okwija okusimba Baranga gwa Kyezire habw'orubuga kurusiisa, kurwokya. Obulemu obu bukabaho December, 1893.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abakuru batungambira ngu ira Omukama obu yasaasaga abatali b'omu kikaali tibaakimanyaga, kyatwaraga ameezi ana batakimanyiire kimu. Kyaziraga Omukama okwefeera akaitwa orufu, nahabweki obu yabaga ali haihi kufa", "completion": "yanywaga omubazi KATARAAZA gumusonga. Omubazi gunu yagunywaga n' Abago be, baakiganzi. Obu yakabaga Omugo Omukwongakati amucwa enono kandi amumwa n'isoke; nubwo omutabani arukwija kugwetwa ainikiza ente, mugabuzi, etakafiisaaga,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: akama amata omu kisahi agata omukanwa ka ise afiire. Abaabaga", "completion": "batamanyire araagwetwa baamumanyiraga ha mukoro ogu ebiro 4 rundi 10 bihingwireho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omutumbi gw'Omukama baagwihamuga ebyenda babitwara babiziika omu nyanja rundi Buleega. Batemaho orusaya, oru nurwo rwakolerwaga egasani. Omutumbi gwona baagutalikaga gwoma. Baabaagaga enimi bagiihaho omuguta numwo baguzinga. Omuguta gunu", "completion": "gwalindwaga gwikaraho kuhikya omubiito omugwetwa atiire engoma, nuwe yagutabaazaaga. Isoke, ebyakeeri, ebyara, amaino g'obuto, ebicwanta n'ebindi na byo byaziikwaga owabyo byonka, nibatiina kubura, habwokuba baabaga nibanihirayo obwemi omumaiso.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okwezi kwa kana kubonekere omwihwa omu Babiito yatembaga ha rusu rwa Kaaruziika, aina amata omu kisahi, anaga hansi icumu Galengera, eriikara omu rusu rwa Kaaruziika, n'amata agaata, ateera enduuru naagamba ati, \"Ekyaro kyaburwa abakama, amata gaatikire, obwire", "completion": "bwaira kabiri, ekibi kigwire: Omukama atuulize.\" Kiranga okutuuza ogu baamwitirayoga ha rusu rwa Kaaruziika. Bagamba ngu ayatiire enduuru ya Kaboyo ataitwe akairuka yabasiga. Omu kikaali amata obu gaatika bagamba gaseesekere habwokuba hali bo okwatika kyoleka okufa kw'Omukama.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ha nduuru aho nuho abantu boona baamanyiraga, bateera empamo, n'abarukwema beema. Omuragwangoma", "completion": "agwetwa, hanyuma bamwita, nubwo ayakamiire ise amata agwetwa. Obu amara kujuumura, aramagira abeemi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama obu atuuza omwana we ateera engoma, agaruka omu bigere bye. Kinu kyabahoga hanyuma y'okutabaaza ise n'okusingura bagenzi be Ababiito abaabaga nibarwanira engoma ya", "completion": "isebo. Omubiito arukwija kujuumura engoma ya ise yaikaraga owa Nyinarumi kuhikya ekikaali baabaga nibamwombekera kihoire kandi n'ekiro ky'okugweterwamu kihikire. Ekiro ky'okugweterwamu obu kyahikaga, bamumwa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: isoke, bamucwa enono hanyuma bamwogya. Omu bwire bw'esaaha nka mwenda baamuleetaga omu kikaali ekihyaka bamuhimbire nibamwiha owa Nyinarumi. Obu baamuhikyaga Mugabante", "completion": "ha Kaswa yayeebemberwaga Bamuroga anyakurolerra irembo, hamu n'abafumu Nyakooka, Omusuuli, na Kasoira Nyamumara, Omutwairwe, nihakurataho n'Omubiito ow'ekitabu kya Nyarwa Omuliirahaiguru Amagufa Nigakunkumuka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu irembo eri Mugabante, abafumu abo baasarraaga empongano, enimi Rutale n'enkoko Rweru, kandi Omubiito wa Nyarwa yaraamaga ati, \"Ai Nkya ya Nkya ruzaarabagabe, ai Nyamuhanga wa haiguru", "completion": "na hansi, ndeesire Omukama onu kujuumura empango ya ise. Baitu obu araaba atasemeriire kandi engoma etali ya ise na isenkuru, obu araataahamu emururumire kandi noobu araagitoma eyeezinde etatoma\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Hanyuma y'ebi nubwo baagurukaga esagama y'ebihongwa Omukama naataaha na Mugema amuli enyuma. Obu yabaga nairra haihi n'Omusanga Omubiito wa Nyarwa na Nyakooka na Kasoira baayongeraga okuraama ebigambo nk'ebya kara obwa kabiri. Nubwo Omubiito wa Nyarwa yasabaga Mulimba", "completion": "Omusiita engoma Nyalebe agimuha. Omubiito onu yabanzaaga agiteera nukwo n'Omukama agitomaho emirundi mwenda. Obu yamaraga kutoma Nyalebe atomaho Kajumba nayo emirundi mwenda hanyuma asinga ha Nyamyarro. Kiro eki yaraaraga atabalize kandi abyamisa orubaju rumu rwonka busaho kuhinduka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu mwanya gw'esaaha nka mwenda ekiro Omwambukya yamwimukyaga aruga Kaabagarama araihya ha Kihango omu Kaaruziika kuhikya obwire bukiire naagenda Kyambukya naasinga ha kitebe. Kabwizi, hanyuma naayambuka. Obu yarugaga Kyambukya agenda, Kaabagarama ayambuka omukanwa n'omu mabone. Abaswata bamujweka", "completion": "engaaju, Omugo wa Kaabagarama Omubboopikati amujweka enkwanzi omu bikya, ha maguru na ha mikono. Okujwara kuhoire agenda omu rusiika Kaaruziika hanyuma aija ha mulyango ha yasangaga abanyamirwa n'ebikwato. Omu bwire bunu Omubiito wa Nyarwa yaraamaga ati \"Ai! Nyamuhanga,", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ai! Kazooba ka Hangi linda Omukama ahangirize, atunge, azaale, ahwite\". Obu abajwarakondo baabaga beeteekaniriize", "completion": "Mugabante, kandi obu empango eri ha Kaswa eri haihi kutoma, eyeehinguliriziibwe abantu hamu n'abanyamirwa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama arahizibwa okurwanirraga ihanga, obutasoroora omu bantu, okucwa emisango omu bulyo n'okukuza enfuuzi. Hanyuma nubwo Omubiito wa Nyarwa amuseesa amagita ha mutwe, agaruga Omumuti. Nubwo bamujweka ekikomo Ziriboya n'orukwanzi Rwendero. Omugo Omukwongokati amukwasa endembeezi erumu omwihura, omwaza, omuhabura,", "completion": "n'omusekera, aihamu ayeesiiga omu mabona, n'omu mabega emirundi ena. Nubwo arukwa ibara ly'Obukama n'empaako yaho, ajwekwa ekondo Rwobusungu hanyuma ajwekwa ekondo ezindi, obu ihwa hampero ajwekwa ekondo Kasusunkwanzi ikara ha mutwe gwe. Omuheesera nuwe akora omulimo gunu ogw'okumujweka ekondo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu bwire bunu nubwo Omujwiga amujweka enkaito Biganja. Omuhagane amukwasa icumu erihango Kinegena okurwanirraaga ensi n'okwitaga araamwerengerraaga. Akwasibwa engabu y'Obukama Biseegeege neemanyisa okurwanirra ensi ye hoona hoona ha araahurraaga obwemi, kandi akwasibwa Busitama empirima neemwoleka okucwaga emisango omu mazima obutasobya nkooku empirima esara hatali kusobya. Akwasibwa omwigo Kaliruga n'orukoba, nibimwoleka abaraasobyaga boona alekege kubaita, abandi abateerege,", "completion": "kandi bamukwasa ekijunju nikyoleka okusobya omu bantu oku kutaingana, abandi abateerege n'ekijunju. Akwasibwa enfuka nukwo abantu be balime, baleke kwitwa enjara, kandi akwasibwa omufuko Ndayampunu n'obuta Nyapoogo arwanirreege ensi ye, kandi endyanga Rutanga ei akwasibwa emuragirra kusuuburaga nukwo aleke kuburwa ebi araahaga abantu be abaraamulirirraaga obujune. Haroho ebintu bingi ebi akwasibwa baitu binu nibyo ebimu hali byo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebi bihoire Omukama yarugaga ha Nyamyarro ahinguraho Omusanga asangaho Omubiitokati Kaabatongole amukora ekurwa,", "completion": "inoni, n'obutaka. Yabihyangaga omu maizi agaarugaga Mubende omu iziba ly'Omucwezi Ndahura. Ebintu ebi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: yabimukoraga ha buso, ha bunenero na ha matama gombi, Yakwataga omurwoho rundi orurumu omwihura, omusekera, omweza n'omuhabura abiibika omu maizi amiisira Omukama. Yayaturaga amakuru g'emihambo egi: Omweza ngu", "completion": "engoma kwereza Omukama akatunga, akazaara, omwihura kumujuna n'ensi ye, omusekera ngu asekerwe Nkya n'abantu be. Omukazi onu ayakoraga omulimo gunu yahaabwaga obutaka n'ebintu bingi kandi kyaziraga kugaruka akarora Omukama.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebi obu byahwaga agenda omu rugo ayeebembiirwe enzini ya Rwotamahanga, entimbo niijuga, n'amakondere nigaana. Obu yahikaga Mucwa asimba ha nkeeto y'enyana; asangamu", "completion": "Batebe mugole wa Mucwa hamu n' Ababiitokati. Beemerra Batebe akwata Omukama ha ibega. Obu yarugaga hanu agenda Kyakato, Kyamunuuma na Kanaiguru omu rugo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu boona bamanyisibwa baija omu rugo mbere Omukama asingire. Nubwo yacwaga emisango y'amabanja ebiri, abaasingaga banywegera ebitale bye. Hanyuma buli Mujwarakondo airra haihi na we anywegere ebitale. Omukama yakubaga asimba Kaamurweyo, n'empango eruga ha Kaswa emusangayo", "completion": "neereetwa Mugabante. Aho Omujaguzi Omusiita agitoma emirundi mwenda nubwo Kaakahuka Omubwiju we ateera enduuru naagamba ati\" \"Ebyemi, ebirogo, ebinyamahanga bikwenza ki Rutuuroomubyemo Emanzi y' Akiiki?\" Nubwo ahonaaho omusaija ow'Oruganda rw' Abaliisa ayeebuga engabu Rukidi Mpuuga erukwetwa \"Mugidu\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama agaruka Kaaruziika asimba ha nkeeto erukwera akwasa, Omugo Omukwongakati ebisusu by'omwani abaire naafuutana. Hanyuma asinga ha Kitebe Nyamyarro Omuheesera amwiha ekondo ha mutwe agita ha bibero bya Nyinoomukama agyahule. Omukama", "completion": "akuba agaruka omu nsiika, Omugo Omuliisakati amukwasa ekisahi aboneka amata asingire ha kitebe Kaizirookwera. Obu amara kuboneka amukwasa ekigaase ayeesusura emigazi, ekikarabo akyesusuze omu ngaro. Asinga ha kihango hanyuma agaruka ha", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama aruga omu nsiika agaruka ha mulyango. Omubiito wa Nyarwa na Bamuroga baduumira abantu okuhurraaga Omukama ogu, okumutamu", "completion": "ekitiinisa n'okumwesiga. Obu baamaraga okuduuma abantu boona baaramyaga bati \"Ngundu Zoona Okaali\" kandi bamuswagirra. Hanu yakwasibwaga empango, amahango, amakondere:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ndayampunu, Nyapogo, entimbo, enyondo, oruhiija n'ebindi. Hanyuma Omukama agenda omu Ijwekero ahingisa ebijwaro agenda asinga omu Ihundiro abago bamuhembera ebiibo byabo eby'enkwanzi n'ebintu ebihunzirwe. Agaruka omu ljwekero ahingisa ebijwaro agenda ha mulyango. Empango eruga Kyawairindi ija ha", "completion": "mulyango Omujaguzi agiteera kumujuna n'ensi ye; emirundi ena n'Omukama agitomaho emirundi mwenda agigarurra Omujaguzi agiteeraho emirundi ena. Kaakahuka ateera enduuru omusaija Omuliisa ayeebuga engabu Mugidu, nubwo hanyuma Omujaguzi ayongera ateera empango emirundi ena. Omukama akuba kuhuumura n'okwinura abantu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Rwebagyo ha saaha y'omwenda agenda omu ljwekero ahingisa ebijwaro nubwo agenda Kyawairindi omu rugo asinga ha kitebe", "completion": "Kabwizi. Empango etoma abantu baguruka amakondere. Omukama agaruka omu ljwekero ahingisa ebijwaro agaruka ha mulyango baleeta enkoroogi Itome.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omwana ataina rucuucu nuwe yaijaga ayeebembiire enkoroogi ateera enduuru okuhabura abantu obutaziitirana naagamba ati: \"Erukufa efe, erukuhendeka ehendeke, omwenzi wabyo aliyo\". Omwana onu yakomwaga omu Baliisa, Abasambu, Abayaga, Abasiita, rundi", "completion": "Abaitira. Omukwonga yakaitaga omukaito mbere iraakoroogera, kandi Abago babiri Omusitakati n'Omwitirakati nubo baazikwatirraga. Omukoroogi enkoroogi yabanzaaga kugikuya nubwo hanyuma anaaba agikama n'obwegendereza. Okukorooga obu kwahwaga, Oruhango rutabaara Omukama agya kuboneka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama yabaga w'ekitiinisa kingi muno omu bantu be. Baamutiinaga bamukugiza kandi bamwesiga muno. Nahabweki haaroho ebigambo", "completion": "ebisoroirwe ebyakozesebwaga hali omukama wenka okwoleka ekitiinisa kye n'okumwahukaniza ha bantu aba arukulema. Ebigambo ebi byolekerwe hanu:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abambukya baroleerra amaizi g'okwoga n'okunaaba Abookya nubo abacumbi Abaamura boogya engaaju Omujweki arolerra ensimbi. Abaduuma barolerra amaarwa Abakoona balinda ebitebe. Abakumirizi barolerra obukomo. Isaabakaaki mukuru w' Abakumirizi Abajaguzi barolerra empango n'amakondere. Abagoma bateera emibaro n'ebindi Omusuna mukuru w'empango", "completion": "Abatimbo bateezi b'entimbo Abakondere bateezi b'amakondere Abaseegu bateezi b'enseegu Isaabaliija nuwe mukuru w' Abanyamalindwa. Abanyamalindwa barolerra amagana g'ente z'omukama Abaranga baaheereza b'abakazi Omukoroogi nuwe omukami Omugimbirwa arolerra okukama Omugeya nuwe amyokera omugimbirwa Bisimbi nyinarumi Omukama Isaabaganzi Nyinarumi Omukama", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kaaruziika Rwengo Kihuukya Kadebede Icwamitwe Kyokya Ibandiro Ihundiro Rwikya Mucwa (ya Batebe n' Ababiitokati) Kyamunuuma Kyakato Kitoogo", "completion": "(y'Okwiri n'Ababiito) Kaamurweya Mugabante (Mulyango gw'ekikaali hairembo) Manywayo Kaitabasiru Kacwamagosi Rwemiigo Kasenda Kaabagarama Kadenda Rwenyana Kiitabadoma Kacwabwemi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kajumba Musegwa Ikukumba Tibaamulinde Mpuuga Kaijwire (Kananura) Nyalebe Kyanamira Ihurru", "completion": "Nyambaga Nyakangubi (ngoma endamagi) Asindikeekitagenda Macalya Kababembe Tajeemerwa Kanumi (Mpango) Butwarane", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukama aramibwa \"Engundu Zoona Okaali\" Obu azooka abantu bagamba \"Kaboneke Agutamba\" Obu ataaha omu nju bagamba \"Ha mulyango Mbaire\" Obu aikarra bagamba \"Kahangirize Nkyanungi\". Obu aba ayemeriire bagamba \"Omubyemo Wamara\" Obu aba naagenda rundi naaruga omu rugo bamuswagira bati: Hakyaro Agutamba Ha", "completion": "kyaro Lyogere \" Mwebingwa \" Wamara \" Nzaire \" Kasurabanyuunya \" Mbaire \" Kasorobahiiga \" Nkyanungi \" Rusendamainaro \" Kituli Kinobere abeemi \" Kabumba \" Rukirabasaija \" Nyamunyaka \" Ibuzabugyo \" Bigere Bisaaga Omu muhanda \" Mukumanfuuzi \" Muhambo gw'Enaku \" Ikingura Kagaba", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nkooku mumanyire abanyoro baajwekwaga abakama, hati abakama oku baarugireho kinu", "completion": "kisigaire kusomwaga nk'ekintu ekikaba kiroho ira, nukwo okugamba ngu nka \"Ebyafaayo\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omurwa ogundi ogurukusisa gunu nugwo ogw'abagwetwa okunywa amata ow'Omukama, nagwo hati gurugireho. Omukama obu agumya omuntu kulya obunyoro, aragira Omuhikirwa(Katiikiro)kumumanyisa.Amugambira Omukama oku arukwija kumujweka obunyoro, kandi amumayisa n'ekiro alijwekerwamu. Omunyoro ogu ayeeteekaniza kandi ategeka obugenyi bw'ekiro eki. Ekiro obu", "completion": "kihika ajwara kurungi agenda omu rukurato abanyaruganda n'abanyubeemikago bamusemba bagenda na uwe. Omukama aruga Kaaruziika aija asinga Mucwa: omunyoro agwa hansi asiima omukama. Hanyuma ayemerra, omuhikirwa amusomera eby'okurahira omu mabona g'omukama, abantu boona bagomere. Omunyoro agarukamu naikiriza okuhondera ebisomerwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukwenda w'omukama ajweka omunyoro orukwanzi omu bikya kugumya Omukama oku amujwekere obunyoro. Obu agaruka agwa hansi", "completion": "asiima obwa kabiri. Ab'owaabu nka ise rundi isento rundi munywani we obu bagonza, na bo bamukwasa kusiima.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu amara kusiima aikarra nubwo omuhikirwa agambira ekitebe ekigomere ati \"Iguru lyezire Omukama asingire owaaraaba aina ekigambo kyona akigambe\". Obu haba haroho anyakwina ensonga agigambira", "completion": "omukama obu aba ataroho Omukama akuba kugaruka Kaaruziika. Omunyoro kijwekwa n'abantu ababaireho bagenda na we Kaaruziika omu Kikaali. Obu ahikayo asinga ha Musanga abantu bakurata.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu akuba abantu bataaha n'omunyoro na uwe agenda owaabu n'abe nibajaguza, engoma neegamba. Omunyoro obu aba ali mukuru amakondere n'entimbo bimusendekereza bimutaahya. Obu", "completion": "aba naaruga omu kikaali omukumirizi amusaba ente y'omukama. Omunyoro aha omukumirizi ogu sente kusigikira okugonza kwe oku kuli, akira obutahingura ha siringi itaano.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omukwenda anyakumujwekere orukwanzi agenda na uwe omuka bamukunira kandi n'ekintu omunyoro arongoora", "completion": "orukwanzi rw'omukama nuwe akitwara. Orukwanzi omunyoro asobora kururongoora siringi asatu n'okukiraho, rundi embuzi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Noobwakubaire ngu ebihanda by'abanyoro (abalemi) ebi wagya kusoma haifo hanu biri mabara g' abanyoro aga ira muno omu bukama bwa Bunyoro na Tooro, obulemi bw' Abangereza obu bwaizire omu nsi munu, butaikirize amabara ganu okukozesebwa. Omu kiikaro kyago", "completion": "abalemi Abangereza bakagonza hakozesebwemu ag'Oruganda habw'okugenderra okurarangya endema y'Ekiganda hoona hoona omu Uganda. Nukwo kiti Abaamasaza hamu n'Abaamagomborra mu Buganda, Bunyoro n'omu Tooro bakaheebwa amabara g'Abaami aga Mukwenda, Kimbugu Sekibobo, Kasuju, n'agandi nugo: Munyoka, Saabairu, Saabagabo, Mutuba n'agandi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kandi nikisemerra kiijukwe ngu Abajungu Abangereza abaalemere ihanga linu okugarukira ha kya 9 October 1962, batararangye endema y'Ekiganda hoona hoona omu Uganda kyonka, baitu", "completion": "bakacwa n'amasaza ga Bunyoro agamu baagagabira Buganda okugisiima habw'okubakoonyera okusingura Kaabaleega Omukama wa Bunyoro. Abiri ha masaza ganu, erya Buyaga n'erya Bugangaizi gakagarurwa Bunyoro hakya", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: 1/1/65, hanyuma y'abantu ab'omu masaza ago okumara kwecweramu bonka nambere basemeriire kuba,", "completion": "nibaraba omu karuru ak'okujurra hali abantu (Referendum), akaatiirwe ha kya 4 November, 1964.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Binu haifo nibyo ebihanda by'Abanyoro (Abaami). Owiisaza: Bugahya Owiigomborra Omuhemba", "completion": "Kikuube Omubaale Kitoba Kaabarwa Buhimba Omutaheesa Buhanika Omujwahya Busisi Rumooma Bugambe", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Owiisaza: Bujenje Owiigomboorra Omuhangura Bikonzi \" \" Omubongoya Bwijanga \" \" Omugwera Biiso \" \" Omunyabyara Buliisa \" \" Omutalehesa Budongo \" Omurwana Kyabigambire Owiisaza: Bululi Owiigomborra Omuhambya Ihungu \" \" Omuhangane Kimengo \" \" Omuhuukya Pakaanyi \" \" Omusuuga Miirya \" \" Omuswata Kaarujubu \" \" Omujweka Kiryanga Owiisaza: Kibanda Owiigomborra Omubanda Kiryandongo \" Omutalya Kiryandongo \" Omutengeesa Masindi Port", "completion": "\" Omutanyaata Kigumba \" Omwanga- Mutunda myoyo Owiisaza: Buyaga Owiisaza Owiigomborra Mugema Kibaale \" Omunyemera Matale \" Kasumba Kagadi \" Omukumbya Bwamuramira \" Omulyanga Kiryanga Rukumba \" Rukumba Mugarama Omukwiri Omukwiri Kyanyaisoke \" Omuhinya Mabaale Owiisaza: Bugangaizi Owiisaza Owiigomborra Kikuukuule Kakumiro \" \" Omukwenuzi Kasambya \" \" Omuhemba Nkooko \" \" Omugwara Kakindo \" \" Omwambu- Bwanswa kya Owiisaza Omujwenge Nyalweyo", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: AMABARA G'ABEMIRUKA Munyoka Murabaraba Mutuba III Munyoka Murabaraba Munyoka Murabaraba Sabairu Omutikya Mutuba I", "completion": "Omutazindwa Sabagabu Omunyaaka \" II Omuteekanga Sabawali Omukweya \" III Omutalemwa Musaale Omuhundwa\" IV Omutooza", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Owiisaza: BUSONGORA Owiigomborra Omujwisa Kaseese Omuteeganya Kaseese Omuhambya Muhokya Omutasoroora Kilembe Omuhamya Katwe Owiisaza:", "completion": "Bukonjo Owiigomboorra Omuleman- Nyabirongo sozi Omuzaahura Bwera Omutasindi- Kisingwa Omurwani Kyarumba Omutalindwa Omukunyu Omunyaga Karambi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omwanguhya Omwanguhya Omusorooza Omusiza Omutooza Omugorra Omukingira Omuhana (omu Ruganda Omunnyoka) (omu Ruganda Saabairu) (\" \" Saabagabu)", "completion": "(\" \" Sabawali) (\" \" Musaale) (\" \" Mutiba I) (\" \" Mutiba II) (\" \" Mutiba III)", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaija w'omukama obu afa akasiga abaana be aboojo, isento abaana abo obu aba amanyirwe omukama, atwara abaana abo okubahikya hali", "completion": "omukama kunywa amata. Isento abaana obu aba ali muntu kwonka atamanyirwe omukama abaana abatwara hali omunyoro mukuru nuwe abahikya hali omukama.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okunywa amata bahayo ente y'omukama n'ente y'omuhikirwa. Ente y'omukama eba siringi kikumi, baitu abaguuda basobora kukizaaho kandi", "completion": "abaina ente niyo bahayo. Ente y'Omuhikirwa eba nka siringi abiri. Hakiro ky'okunywa amata omukumirizi aheebwa siringi abiri.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaana bataaha baikarra ha musanga, haija omutende aleeta omwani omu kaibo bagukwasa", "completion": "mukuru wabo agugabira bagenzi be bafuutana. Obu nubwo baragwa ekiro kindi ekibaliiziraho kuramya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu baruga kunywa amata ow'omukama tibagenda hantu hoona, babanza bataaha owa nyinarumibo. Kakuba haba hataroho nyinarumibo", "completion": "oważaarwa na nyinabo omunda, ow'oruganda rwa nyinabo naamara. Owa nyinarumibo babateruurra omwani bafuutana, hanyuma babacumbira oburo n'obutuzi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu aba naamara kubaza agambira Omukama ebindi ebirukubafaaho, rundi isentobo asobora kubimumanyisa. Isento abaana ayemerra agambira Omukama nkooku baisenkuru na ise abaana", "completion": "baali basaija b'Omukama, ngu nahabweki nikyo aleetiire abaana omu mabona g'omukama ow'abantu baheereza. Ayongera okwesengereza Omukama okukoonyera enfuuzi ezi obu ziraabaga ziina obujune.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Isento abaana obu amara kubaza, Omukama obu aba aina ebi arukugonza abimukaguza abigarukamu. Obundi, asobora kubaza n'abaana, abakaguza ha baikara rundi emirimo barukukora. Omukama obu akuba, abaana barugayo bataaha omuka. Okunywa amata kintu kikuru", "completion": "muno kyoleka obwesigwa hagati, y'abantu n'omukama. Omukama kumutwarra abaana nikyoleka ngu nuwe kwo \"Omwebingwa\" rundi \"Omukumanfuuzi.\" Ha rubaju rw'abaana ky'omugaso okumanywa Omukama habwokuba kakuba baba baina ensonga basobora kwehikira nibagimwoleka hatali kubanza kuserra araabatwarayo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enganda bitebe by'abantu nibyoleka obuzaale, kandi haihi buli ihanga omu nsi Uganda liina enganda n'emiziro omu bantu baalyo. Omu buli ruganda rwona omuntu taswera, obu aba", "completion": "ali mukazi taswerwa, omuruganda rwe orwa nyina n'orwa nyinenkuru azaara nyina. Omu rwa nyinenkuru azaara ise asobora kuguruka ekitabu kya nyinenkuru ogu, naaswerwamu, obu aba ali mukazi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Buli ruganda rwina omuziro gwarwo; obundi oruganda rugira emiziro ebiri, obundi esatu. Omuntu obu", "completion": "alya omuziro gwe asobora kufa rundi obundi arwara acwekacweka orukaca, n'amaino gakunkumuka omu kanwa gahwayo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekyakizire kukanyisa enganda nubwo obwiko. Abantu b'oruganda rumu obu baacweranganaga obwiko beebaganizaamu, beecwamu enganda zindi. Ekyokurorraaho: Abasambu babiri iseemu bakaba bali ha rugendo nubwo mukazi w'omu hali bo yarumwa kuzaara. Owaiseemu omu yagenda orugendo rwe tiyafaaho kulinda", "completion": "owaise n'omuramu. Ayasigaire yasibika ente ye ha muti omunyonza yakamira mukazi we amata yanywa amazire kuzaara. Obu yahikire owaise yamubihirirwa yamucwera obwiko kandi yamwoleka nkooku omunyonza nuwe mwene waabu. Okuruga obu yaba munyonza n'abaana beyazaire baaba banyonza.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekyokurorraaho ekindi ekirukusisana kinu omu kucwerangena obwiko nikyo eky'Abaitira n'Abacwamba. Abacwamba irabaali batoroho bakeecwwa ha Baitira. Nk'Abasambu, Abaitira nabo baali", "completion": "ha rugyendo baasiga mugenzi waabo alinzire mukazi we naazaara. Onu ayalinzire bagenzi be yabacwera obwiko yayeeyeta Mucwamba, obu oruganda rw'Abacwamba rwatandika.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kirungi okwetegereza nkooku enganda zinu zombi, Abaitira n'Abacwamba, izira omuziro gumu, ente y'Embazi. Kandi omu biro bya ira omwanya gw'emyaka nk'asatu enyuma, Omwitira tiyasweraga omu Bacwamba noobwakuba Omucwamba omu Baitira habw'obuzaale obu obwaroho. Emiziro ekatandika n'enganda: oruganda rwayeekomeraga", "completion": "omuziro gwarwo. Obundi omuziro gwarugaga ha muntu omuruganda kunuga ekintu akakifuuhya omu ka ye kikafooka muziro gw'oruganda oru. Haroho obundi omuntu obu yabaga naafa yasoboraga kuraama ekimwisire rundi noobwakuba ataraamire abantu bonka na bo nibakimanya, niguba muziro gwabo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enganda z'omugaso muno omu bantu. Ziijukya abantu b'oruganda rumu nkooku isenkurubo yali omu, kandi nkooku bali", "completion": "mataagi g'omuti gumu ogu. Engeso y'okumanya obuzaale kisembo kikuru omu bantu, neeyoleka obwetegereza obubabaganiza kuruga ha bisoro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekintu ekindi enganda ihabura obutaswera omu bantu ababali haihi omu", "completion": "buzaale. Habwokumanya enganda zaabo na nyinarumibo basobora kwetantara nibaswera aheeru yazo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Oruganda rukoonyera omuntu obu aba aina obujune, abaabu basobora kumuha obukooneyzi, kandi ira abantu", "completion": "b'oruganda rumu baayetwaga hamu barwanirra ebintu byabo, omu biro by'obwemi ihanga lindi obu lyaramagiraga eryabo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kirungi kwetegereza ngu omuntu obu aranga oruganda rwe akeetonda tabura. Omutooro obu agenda Bunyoro rundi Ankole, oku obu bamanya oruganda rwe, bamujwahukira asisa ali owaabu.", "completion": "Amabara g'enganda omu Buganda tigarukusisa ag'enganda omu Tooro n'omu Bunyoro. Omuntu nahabweki obu agonza kumanya Omuganda obu araaba ali waabo tamukaguza oruganda rwe, amukaguza omuziro gwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enganda Ezindi Enganda Abatwa, Abacwezi Abaliisa, Abasumbi, Abagombe Abakurungu, Abazira (Abafunjo) Abasonga Abasoka (Abagaya) Abarungu Abafumambogo Abaranzi", "completion": "Abacwamba Abaitira Abanyonza Abana Abahinda Abakoransi Abayaga Abasingo Abasengya Abagabi (Ababwiju) Abaziriija Abasuuli Abadwaro Abanyegera (Abaraha) Abasangwa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enseenene Amalegyo rundi Entale Enkebuko Embogo rundi Endongo Enseenene n'Endogo (Embazi) Entajumba Embazi Enkende", "completion": "Enkira Empuura Akabambiro k'engo Engaaju y'etuku Omurara Ehuukya Ensere Endongo Embuzi y'ekisuuli ... ... Entumwa", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebintu ebiina enganda z'abantu abantu na bo babyeta byabo (obu biba biine enganda zaabo). Kirungi kwetegereza nkooku ebintu ebi bitali miziro na kake. Ekyokurorraaho Abaitira", "completion": "bazira ente embazi, baitu ekintu ekyabu bo kinyonyi kyetwa \"Enyange.\" Abantu abaina ebintu byene byabubo babigonza muno kandi tibasemererwa kurora omuntu ondi ekintu eki naakikora kubi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekigongoro kiba Kibboopi, nahabweki Omubboopi obu akibona akicwera otucwanta kandi omuntu ondi kakuba", "completion": "akiteera amubiihirirwa obundi asobora n'okumurwanisa. Ifo hanu haroho ebimu ha bintu n'enganda zaabyo:-", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebitangaazo biba bigambo omuntu ebi ayatura obu aba ahuniiriire rundi obu aba naarahira. Abakazi nubo", "completion": "bakira okutangaaza. Haroho enganda ezimu eziina ebitangaazo n'ezindi ezitabiina. Enganda haroho eziina ebitangaazo ebirukukira ha kimu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Ai Rwangaara rwange nazaire.\" rundi \"Kasengya haagwa Omunembe, Omukungaihabire haagwa", "completion": "Nyakacaaki!\" rundi \"Owa Rukidi rwa Nyatworo akampa Mbogo, Kitanga etazaire!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Ai Mwigaago na Kyakitale baikarra enkeeto irukwera abaisiki b'owaitu; Kaharabire akange nazaire omusekesa Ndinga", "completion": "na Mayenje; Bakinga empoisa aboojo z'owaitu.\" rundi: \"Ai Mwigaago na Kitale na beene Kaharabire.\" rundi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Omusarra owa Mulenzi owa ltabyama Mugasa ya Rujwagu!\" rundi: \"Ahongerwa narra Rugaaju rwa Busanza,", "completion": "alimirwa emyanga aikaire Omusiita wa MbaaIe!\" \"Ai Mulindwa wange nazaire, Abwoli Nyango Nyamwetuura ebiremiire!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: \"Karuuli azaarwa Isuura, awe Isuura Iya Nyamato!\" rundi: \"Ai Mugasa Ibeebe", "completion": "eyange nazaire, Kyatebaateba engundu ya Nyampegere!\" rundi: \"Huna ya Bwisanza!\" rundi: \"Omujwiga!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omusaigi (Omunyamukoma) nuwe yakomere ente omu kisaka yaitaahya omu ka, ira hakaba hataroho nte omu maka. Ente", "completion": "zinu zikaba zangire kulya, omuyaga yazooleka emiyaga yazaahukiza zaalya nubwo Omuliisa yairiisa, Omwami yazaamira kandi Omusumbi akaisumba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente iroho likaba niryenda kuziita, nubwo Omukoransi yakora ensi yatunga amaizi, hanyuma y'okutunga amaizi yaibumbira obwato zaanywa amaizi, baitu Omuhinda nuwe yaihinzire. Ekiro kimu enimi ikaba niirwana abantu boona balemerwe", "completion": "kwiramura, nubwo Omucwamba yaiboha. Omwitira nuwe yazoire amagezi g'okwitira amata. Baitu Omwitira obu yaitiire amata omu kisaabu gaalema kukama, nubwo omusambu yazoire enkamyo yaleeta akanyansambu akarukunanata yakata omu mata gaakama.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obutoosa omuhuma ente ye obu ezigaija acwererra ibara ly'ente naasigikira ha mulingo gwayo,", "completion": "amaani gaayo, n'enzooka yayo rundi mugaso gwayo. Ekyokurorraaho: Rukoosorana, Rutaahyempiriita, Rulengyamaato, Rumasana, Ruziihayo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obwoya nabwo ente bugiha ibara kyonka bwo bwonka hatali mabara nk'agagambirweho eruguru tiburukumara. Habwokuba omu igana hasobora kubamu", "completion": "Ngabu rundi Mayenje okukira hante emu, nahabweki nikyetaagwa kubaganizaamu Ngabu emu kuruga hali endi, \"Ngabu Rukoosorana\" rundi \"Ngabu Ruziihayo!\"", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu omu kiikaro ky'okugamba ibara ly'omuntu yarukirwe obundi bamwetera ise obundinoobundi bamwetera nyina. Omu nte na ho obuzaale bukora buti. Ente bagyetera nyinayo, tikikira kubaho kugyetera iseyo. Kibaho limu na limu obu abantu bagonza kwijuka enimi eyagizaire. Obu eba eri nimi", "completion": "nto, nyinayo, eri Mayenje, bagyeta \"Rwamayenje\". Obu eba eri nyana ya Mayenje bagyeta \"Kamayenje\" kandi ezigija bagamba \"Kyamayenje\". Enyana obu bagonza kwatura obwoya bamu na nyinayo obu eba eri Kagabu ka Mayenje\". Enimi bagyeta \"Rugabu rwa Mayenje\" kandi ezigija \"Ngabu kya Mayenje\".", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente zigira emitaga nyingi muno kuroleerra nyamusana n'ekiro. Zeetaaga kwecumirwa, okuliisibwa kurungi ikagomoka kandi n'okwirinda hali abazigu enyamaiswa, nk'entale, engo, empisi n'emyaga. Okukeehya obuleemeezi omu mirimo y'ente, omuhuma w'ente nyingi yakozesaaga abasumba. Ente zeesasurra zonka, empeera yaabo yarugaga omu nte ezi basumbire. Banywa amata, balya amagita n'enjuba kandi", "completion": "bajwara empu. Omusumba obu yabaga aina ente ze nke, yaikirizibwaga kwiraaza rugo rumu n'okwiriisa n'eza mukama we. Obundi obu yabaga mwesigwa omu busumba bwe, mukama we yamuhaga ente emu rundi ibiri rundi isatu nkooku okugonza kwe kuli. Omusumba yabaga; muhuuru rundi nyineeka aina omukazi n'abaana abaamukoonyeraga omu mirimo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu ba ira baali b'amagezi muno nibeetegereza okulinda kurungi ente. Kyali ky'okuswaza omuntu ente ze", "completion": "kubiiha ikatinda obwoya bukaba mukurujuju habw'okulindwa kubi. Kandi kyali ky'ekitiinisa n'okuhiirwa omuntu kuba n'ente enyamibwa igomokere.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Nyenkya ente obu zihaaga baiturukya aheeru omu isaazi baihembera ekoomi izaagira. Omu bwire bw'enjura ente nyenkya ikamirwa omuisaazi habw'okutiina kujuyanga esaabu omu zigati. Enyana bazooleka omu kisaka abaana bairiisa. Abakuru batema ebitugutu by'enyana", "completion": "encwamutwe kulya omu nju kandi abandi beeya obusa omu zigati; bacwa obw'okuhembera rwebagyo kandi batindura ebiju by'enyana. Baarayo ekyarre ekihyaka ekikangirwe ha musana kyayoma. Obundi omu bihongole, omu kiikaro ky'ekyarre, batayo esingo enyakwomere.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omu zigati obu haba harumu ekoomi orora ente iteekaine niizooka ziina obusinge, okuhuumura", "completion": "n'okusemererwa omuli zo, baitu ekoomi obu eburaho kakuba oyegendereza kurora, orora zibiihiirwe ziina amaganyi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente zaihwaga enguha, embarabara, entuju, na mura buli kiro. Kyayetegerezibwaga nkooku obusoro bunu burwaza ente omuswija, kandi buzizimbya. Ente zaabuywaga obu zaabaga ihutaire rundi irwaire. Zaajungirwaga", "completion": "rundi isabikirwa emibazi. Ente obu yabaga, erwaire muno, tiyaturaga n'ezindi omu iswa kulya. Baagisibikaga omu nju, bagyarra ekyarre kandi erya ekiihuro nk'enyana. Bagirwaza nk'omuntu kuhikya ekizire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente obu zaahaagaga n'enyana ikamara kwonka zaakingwaga n'omuyonga. Ente kuseetuka mwogyo mukama wa zo atafiire baakizizaaga muno ngu orugobante rundi", "completion": "orukoroigo rwisara amabeere. Omu kuliisa ente abahuma abamu tibateeraniza n'abandi ente zaabo, baliisa ekiharre, kandi abandi baliisa na bagenzi baabo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente obu imara kuzaagira omuhuma ateera akooya n'omwiriza azaamira aiseetura igenda omu kisaka kulya. Obu iba iri nyingi rundi ha irukuliira haliyo enyamaiswa, abaliisa baba baingi. Abaliisa barora mbere obunyansi", "completion": "burungi buli, bazaahukiza irya. Obu iba niirya baziiha enguha, bazeerinda obutakwatwa enyamaiswa, obutahutaazibwa ensasi n'engobante, obutagwa omu mahya rundi omu mabiso; kandi beerinda ente eziri ha mukira gw'obuhyo obutasigarra enyuma ikabura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Baayeegenderezaaga obutateera nte n'emiigo ikasaasa Baacwaga. Ebisanju nibyo baifunyisa. Omu bisanju baayerindaga obutaiteeza omujuma, habwokuba bagamba ngu omujuma gujuma ente zifa. Omuntu ayateeraga", "completion": "muno ente hatali kwiganyira yagaywaga muno ahiigwa, bamweta Kifeera, Kibaagi rundi Kitemi. Obu yabaga ali musumba asobora kubingwa kandi omwana ateerwa habw'ensobi egi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Esaaha nka musanju obu ziba nizombya ensasara abantu abasigaire ha ka bagenda kwesera amaizi omu bwato, obu bwabaga buroho. Kwesera abamu baagwaga omu iziba abandi basigara ha bwere babaka amacuba nibaseesa amaizi omu bwato. Kwesera amaizi obu kwahwaga, abamu basigara ha bwato abandi bagenda kukunga ente,", "completion": "ziija zinywa esaaha nka mwenda aho. Obwato obu buba buli buke baihinda balekeraho nke zinywa habw'okutiina kuteera obwato ikabwata. Obu ihaaga balekera ezindi na zo inywa. Obu bahinda ente, ezirukukamwa hamu ziina obusinge, okuhuumura n'engundu ya zo nizo ibanza kusoroorwa kunywa. Hanyuma y'okunywa ikuuka bazaahukiza irya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abaliisa omu kisaka baseenyayo enku z'okwota, batemayo emihingo rundi ebiti by'okuzitirra orugo ha ruba ruseesekere. Amata aga bagenda banywire nyenkya nibaseetura nugo basiibira. Tibasobora kukama ente omu kisaka bakanywa amata. Omuntu anyakugoba ente aba kinugwa omu bantu, kandi aswara. Omu kisaka abahuma bafuutana emikambi, omwani, rundi banywa enyungu zaabo. Ha saaha nka ikumi n'emu omuka batandika kuhembera. Esaaha nka ikumi na ibiri omu kairirizi bataahya enyana kandi abakazi", "completion": "n'abaanabahara baitira ebintu. Esaaha nkemu, ente ikyora kutaaha, bacumika ekoomi. Ira baakizizaaga ente niitaaha kwitirana omukazi. Zoona obu ikataaha, abaliisa bakinga emihingo. Babeebaza \"MAHYO\" bagarukamu \"NYWA\" obundi babeebaza \"MWEBALE KUKYOZA\" baagarukamu \"ZAAKYORA\". Ente obu itaaha, ezizaire juba baiha ezaazo kwonkya. Kukama tibakwirukiriza babanza baleka ziikya nukwo basiburra enyana bainikiza kukama. Kukama babanza ente eziina enyana ncwamutwe nukwo hanyuma batandika ez'enyana enkuru. Ente kwija kugikama bagihasura, bagamba ebikubyo byayo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kitiinisa ky'ente obu iba niikamwa abantu omuka kutazomberra. Baculeera tibabaza. Obu", "completion": "bagonza kubaza babaza omu bihwa; Omukami nuwe asobora kwamirra kusuburra ka Kyananka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente igaruka ikamwa nyenkya kara emamba neesara. Obundi ibanza kumiika itakakamirwe. Obu iruga okulya ekimiiko esaaha nka ibiri za nyenkya, isanga baihembiire ekoomi omu isaazi", "completion": "izaagira nuho ikamirwa. Baikuya n'enkuyo batakakamire, kandi obu haba haliyo ensohera obu iba niikamwa baigurukiza, n'okuzaagaaga nuho bataire. Okulya ekimiiko kyongera ente amata, n'omusubyo gubaho.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Haroho obundi nyenkya kara igenda n'amata kulya igarukira kimu esaaha nka ikumi. Obu iba ikokosire rundi iriire kazooba kamu", "completion": "ikamwa muno muno kandi amata gookya, nka caai. Basubya emirundi nk'ena yoona ngu gataita enyana. Abantu banywa amata ekirenganyindo.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente abahuma bazeesera amaizi nukwo ireke kukaraba, kandi bazengera ekisura nukwo ireke kubyaha. Ekisura bakyengera omu maizi, agali omu bwato nukwo ente ikinywe. Obundi bakita ha kiswa ente ikiguga. Ente ezikulize bairinda obutanywa rundi kuguga ekisura kingi habwokuba kiitoroogya. Ente zoona na zo", "completion": "baibarra ekisura inywa. Kakuba kiba kingi muno ikaburwa obwikizo kiziita. Beegendereza ente kutatamiira ekisura ikarwana. Obu barora zaahaaga muno baikuura, ekisigaire ikinywa rwebagyo niikyora. Obu iba niikuuka ha kisura ngeso y' Abahuma obutateera kyoya, habwokuba ngu obu oteera ekyoya itamiira ijuuka, iborooga obundi irwana.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okwihaho okwesera n'okwengera ente baihaagura embugu. Abantu abali haihi n'embuga bahaagura emirundi", "completion": "ebiri rundi esatu omu mwaka; kandi aba hara bahaagura omurundi gumu omu mwaka.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu aba hara bazinduka kara muno batwara ente n'enyana zaazo hamu n'ebintu by'okwesweka n'okubyamira,", "completion": "habwokuba baraarayo. Obu bahika ha mbuga bateerayo enkande ha okuraara obu baba nibahaagura embuga.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu obu baba nibahaagura embuga emirundi erukukira obwingi barwanirayo. Bakoosorana,", "completion": "baterranganira yoga embaale. Buli muntu agonza eze nizo ibanze inywe, kandi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Bwanyaihuulikya eri Mpuuro nseeri ya Mwaro. Enu teri mbuga rutwara neesisa ekiseeruka. Hanyma y'okurora ebi, eby'akorwaga ha nte enkuru kirungi kwetegereza enyana nkooku irindwa. Enyana ziroleererwa muno okukira ente enkuru. Enyana obu ezaarwa bagikamura eme", "completion": "ha maiso, omumatu, omu nyindo n'omu kanwa. Omu matu batayo orukumo baihayo emi kandi bahuuhayo orwoya kwigura amatu. Omu nyindo naho bahuuhayo orwayo kuziigura, kandi omu kanwa barabyayo orukumo. Bagisara orulera kurugufuhaza. Nyinayo bagyerinda obutalya kizimu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kakuba ekirya kigirwaza eburwa amata. Tekamwa kandi teyonkya ogwayo ekaguhaagura. Bagiihira ekyarre eraara ha mulyango. Nyenkya obu bukya bagikuya n'enkuyo eyegorra", "completion": "n'okujumira nuho etaire. Hanyuma basuburra ogwayo bagwonkereza ezindi itakakamirwe (omukami obu aba ali omu). Enyana nto ekirooro, erukurora ebiyenjeyenje terya kiihire.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu ekura ekaba ncwamutwe nubwo etandika kulya. Enyana ekirooro n'encwamutwe bazeerinda muno obutateerwa musana habwokuba gwirwaza. Enyana enkuru zoolekwa omu kisaka omu bwire bwa nyenkya omusana gutakasaaliire. Omusana obu gusarra baziihayo inywa amaizi hanyuma baitaahya omu bihongole byazo ihuumura. Omusana obu gujura rwebagyo bagaruka bazooleka", "completion": "omu kisaka zirya. Obu haba haroho abaana bairiisa, obu baba bataroho ziikarayo zonka abakuru bagenda nibaisuura. Obu ikura bainaga omu nte irya na zaanyinazo omu kisaka. Obu itaaha, ekiro enyana baitaahya omu bihongole nuho iraara kuhikya ikuzire kandi ziina amaani, nubwo bairekera iraara omu zigati n'enkuru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abahuma tibaikara omu kiikaro kimu. Ente zaabo obu ibiiha ha mubiri rundi obu irwara bahambirizibwa kufuruka bakaserra amaliisizo amarungi. Ibura ly'obunyansi n'amaizi bituntuza muno abahuma habw'ebisoro byabo", "completion": "ebi. Abantu banu abahuma bamanyire muno okurolerra amagana gaabo. Ekintu eki bakaba batamanyire nukwo kugamba ngu amata maingi garwaza enyana amakebe. Kinu abamu bakyegere omu biro binu eby'Omujungu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebihunu: Nugwo omuhondwa gw'enyana ezigaizire. Amata Mato: Ganu nugo gahondera ha muhondwa, ente obu eba ezaire okumara omwanya gwa Sabbiiti nka isatu. Nubwo ohurra nibagamba bati \"Ente ezaire musandurro amata gaayo tigafungurwa.\"", "completion": "Amagunga: Nugo amata ag'ente erukwonkya enyana nkuru erukulya omu iswa. Amata ganu marungi muno gagira omwisi mwingi. Ag'obusito: Ganu nugo ente ekamwa obu eba emazire kwema ina obusito. Ganu na go mata makuru", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Agarukutagata: Ganu nugo agaba gaaruga juba kukamwa, litakagwire. (Ag'ifuro) Agaigwire: Ganu nugo amata amarungi kunywa. Gaba gateekerwe (ebiisoiso) okuruga ente ha ihaagire okuhikya esaaha ina za nyenkya rundi z'ekiro kandi gaba gatandikire okutaho omwisi. Omwirra: Ganu gaina omwisi gukwatiire kimu, kandi nugo abantu batiina okubarwaza enkaka. Nugo gaitirwa nk'esaaha munaana za nyamusana, rundi mwenda.", "completion": "Amakamo: Amasununu obu gateekwa okumara omwanya mukooto kuhikya nka ekiro omwisi guba mwingi muno hanyuma gakama. Amacunda: Ganu nugo amakamo obu gaba gamazire kucundwa. Amagita Ganu nugo mata agakwasire muno hanyuma y'okucunda. Harugamu amagita na go gaina amabara gaago nkooku geetwa omu mpindahinduka yago. Ag'entoijo: Ganu nugo agaruga kusamururwa juba gaina erangi erukwera ti nk'ey'amata.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente obu eba etakakamirwe ebanza kukuywa n'enkuyo habwokwerinda oburofu kugya omu mata erukukamwa. Omukami obu aba atakainikiize", "completion": "kukama abanza kunaaba engaro kandi amaizi ge g'okunaaba gaikara omu ihembe ly'ebikamiro. Obu amara kukama na bwo anaaba.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okwitira na gwo mulimo gw'obwecumi bw'amata. Kubanza, omwitiro guboyesa amata kandi ekya", "completion": "kabiri gwita obuhuka obutaito muno obw'akabi obusobora kuba buli omu bintu by'amata.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orubindi rwitirwa obwitizo obwihirwe omu sojo, obu eba etaroho rwitirwa", "completion": "emburara. Kandi oku rukaraba, rukarabwa ekikarabo ky'esurwa (oruhugura), rundi engusuuru.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekisahi omu ngambo y'ente kyahukana okuruga ha bintu ebindi ebikwatirwamu amata. Kyo tibagamba kukiitira baitu bagamba kukisusura. Bakisusuza emisikizi n'obusorogoto; emisikizi bwasi bw'engusuuru kandi obusorogoto bujuma bwazo. Byombi emisikiizi n'obusorogoto", "completion": "byanikwa byoma nukwo babita omu kicunga okususura ekisahi. Ekicunga ky'ekisahi ky'embaganiza okuruga ha ky'ekyanzi. Kyo tikiina kinyadeeri omu mukono gwakyo, kiina obudirisa buna obwehinguliriza omukono gwakyo. Engusuuru nizo ikaraba ekisahi.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ekyanzi kiitirwa emburara baitu emburara kakuba etabaho, obwitizo bw'esojo busobora kukora omu", "completion": "kiikaro kyayo. Kikuubwa obukuubiso obwasiibwe omu ngoye za kitenge rundi omu z'omutoma.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ebisahi, ebyanzi, ebirere, n'ebisaabu bisiigwa amagita bireke kurwara obweru. Bakitebura kakuba omuntu ateecumira ebintu by'amata akabireka bikaharuka;", "completion": "kandi bamweta murofu. Buli kintu kyona, obu kimara kukwatirwamu amata kyogebwa. Ekirere n'ekisaabu bicuragurwa, kandi binu nibyo bacuraguza:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Okufooba nk'ekigombe Okucwa ebika Okwarra obuteere Omugamba na gwo bagukunisa gubabwa gucwibwa ebika ebirukwera n'ebirukwiragura. Gukiikwa ha nkondo ibiri ez'amaino ana buli emu, omu bisahi. Hanu nuho hahanikwa ebintu by'amata omu biteeko. Ente obu iba izaire bahamburra ebiteeko,", "completion": "kandi obu iba ihoiseze bahamburra omugamba, abantu bagamba ngu omwa nanka ihoiseze. Ebiteeko biina emiringo nyingi ei byongosibwamu. Abahumakati emiringo egi bagicooka ha mugamba kugukunisa, nukwo guzooke kurungi. Ganu nugo amabara g'ebiteeko aga byetwa okurugirra ha nyongosa yabyo:", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enyaruguru Bukere Omu bisahi habayo engata z'okuteekaho amata. Haroho engata ezihomerwe", "completion": "n'engata ezitenzirwe. Engata ezitenzirwe ziina amabara agarukukwata ha miringo y'amahembe itegerwe.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Orubindi rwa nyineeka rwecumirwa nk'emindi ezindi, baitu rwegenderezibwa muno kurukunisa. Rwikara omu ngata", "completion": "etenzire haihi n'ekisaabu. Omu ngata yarwo habamu ekifunga ky'esisa kandi rufundikirwa omuhiiha guswekerwe", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: ensahu y'orubugo. Nyineeka obu aba atakanywire, omuntu omwetegereza naasobora kumanya, hatali kurora omu rubindi. Amata osanga bagalimbire, obu ensahu y'orubugo eroho", "completion": "eswekere omuhiiha. Orubindi runu tirunywerwamu w'aheeru. Ebintu byona ebikwatirwamu amata bigira emihiiha ya byo bifundikirwa. Ekisaabu n'ebirere bifundikirwa emihiiha obundi enziidaaro.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Omuntu obu aterurra ondi amata aikarra akuba ebibero omumaiso ga kiterulirwa. Aihaho omuhiiha amuheereza anywa. Kiterura mata", "completion": "omuhiiha agwekingira ha maiso nukwo aleke kutunuurra arukunywa amata. Ngeso mbi muno y'obuhubwensoni kakuba omuntu ogu ateekingiria omuhiiha.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Kiterulirwa mata na uwe ayeegendereza kuhondera engeso ey'obuntu omu kunywa amata ago. Tarukusemerra okunywa naahuumuza naagaruka naanywa. Aganywa muno kakuba anywa", "completion": "ati. Naasemerra okunywa omurundi gumu gwonka. Obu agaiha hamunwa agagarurra omuteruzi agatwara agateeka. Omuteruzi obu alengerra ngu enjara yamuruma agamugarurra anywa.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Engeso yaitu Abatooro amata titugasiima omuteruzi habw'amata anywire. Obu oba otarukuganywa (amata) obu bakuterurra obanza ogakyamirra ogakwata omu ngaro nukwo ogagarurra omuteruzi. Okunywa amata abakumanyire na", "completion": "kwo bakugenderra, obutakororramu, obutakuraba omu minwa rundi kukwatikira kandi okanywa nooyesera icuba. Omu ngeso y' Abatooro okunywa amata bugizansoni na kyo nikyegenderezebwa muno kukiraho nkooku wakuliireyo ebyokulya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amata gatakaitiirwe ekisaabu kibanza okucumiikirirwa, baitiramu enkwasi rundi enkamyo. Amata agakamirwe nyenkya gaitirwa", "completion": "abeesezi nibagenda kwesera esaaha nka munaana, kandi amata ag'ekiro gaitirwa abantu bali haihi", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abantu omu nju obu baahurraaga ebisaabu byagamba beetegereza nkooku obwire buli haihi kukya. Abaisiki baimuka okwitira ebintu, aboojo okwimukya amakoomi, hanyuma emamba neesara kwinikiza kukama. Omugenyi omu bwire bwa nyenkya kwija omuka yasangaga abahumakati beeteekaniize,", "completion": "okucunda bakamara ira. Amata obu gaba gatakajwire gabanza gazinga, gabaho ifuro hanyuma y'okuzinga, ifuro, liihwaho hazookaho otugita tutaito. Gaba iseke likuru. Ebi byona bihoire gasoroora gajwa. Obu gamara kujwa bagazongoza bacumiikirra ekirere, baiha ekiituruzo bagaitura.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Abakazi baanywaga amakamo, okunywa amacunda baakifuuhyaga. Amata obu gaba maingi n'amagita nago gaba maingi. Omuntu w'amata maingi", "completion": "asamurra buli kiro hanyuma y'okwiturra amata, baitu ow'amata make asamurra hanyuma y'ebiro bibiri rundi bisatu amagita obu gakakanya.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Amagita obu bagasamurra bagoogya. Gazongozibwa omu maizi emirundi ebiri rundi esatu kuhikya amata gahoiremu. Amagita obu baba nibagoogya omurundi gwa kabiri nukwo gaahurwe, omubumbi abanza anaaba n'iju omu ngaro ze nukwo abumba n'amaizi garukufuka. Obu aba naayeetaaga", "completion": "amagita kuhya bwango, amamirraamu akaniini k'ekisura. Obu amara kugabumba agata omu ncundiro nuho gaahurwa. Obu aba ataina ncundiro agaahura omu biko rundi omu biharaiga. Encundiro itirwa n'ehunda. Amagita amato geetwa g'entoijo, kandi amakuru agateera kitaama bageeta agakokomere.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ente kugirasa ebanza ekwatwa ha mahembe enunurwa ha bikya bagireega n'ebohera omu", "completion": "bikya, nukwo ekinywa ky'okurasa kizooke. Omurasi agirasa ejwa enjuba eregebwa omu kintu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Obu amara kurasa, ente erasirwe obu eba eri nyana, agiteera ekiraso ha mugongo emirundi mwenda, hanyuma agikanga hansi, ha maguru gaayo ag'enyuma. Binu nibyo ebigambo agamba \"Kumu, abiri,", "completion": "asatu, ana, ataano, mukaaga, musanju, munaana, mwenda, Yatoma. Kahogo ya Ruhogo\". Obu aba naabara ameezi, aga etwara ente kuzaara kandi okubara oku atandikira haihi n'ibbango, agarukira haihi n'amatako.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enjuba encumbwa Enjuba enkoronge Enjuba enjuumike Enjuba y'okucumba obu bamara kugiregya, bagiiha orwihe hanyuma bagiteeka. Nyenkya endi, bagirunga n'ebirungo bagicumba.", "completion": "Enjuba enkoronge bagiiha orwihe bagikaranga, tibagitamu maizi. Bagikaranga n'obutuzi, n'amagita, n'amata g'omuraara n'ekisura. Osanga ecwekacwekere neeguma dai, kandi obunuzi mahano.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Enjuba enjuumike tibagiiha bagiteeka ekwata, hanyuuma bagitereburra ha biko omu koomi. Bagisweka n'ebiko bindi babitaho. obusa nukwo", "completion": "bireme kusiiriira, bagibugira omurro gw'ekoomi. Ebirungo by'enjuba enu babita kara omu kintu ky'okurasiramu nukwo obu ekama bikwatiramu.", "task_type": "monolingual_generation"}
{"instruction": "Continue the following story in Rutooro: Ira okwihaho okuteera obwire n'abafumu kuziita enkoko tizaali z'omugaso gundi omuka y'Omutooro. Hati biro binu z'omuhendo muno habwa byombi, okuguzaamu ensimbi n'okulya. Baitu ira omuntu", "completion": "obu yalyaga enkoko yacwibwaga omuka y'owaabu habw'okugihemura, kandi yayetwaga Kihungu rundi kisomamahuli. Enkoko ziina amabara gaazo agazeetwa habw'obwoya bwazo. Hanu ifo haragiriirwe obwoya bw'enkoko ebuguma.", "task_type": "monolingual_generation"}