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Heavy responsibilities for elder aunt among the Logooli

With Seenge Fonesi. She is the elder grand daughter of Isagi and elder daughter of Amugasya. She is often present in functions involving the family of Amugasya. Pic taken on 18/4/2024. The elder sister soon becomes the elder aunt. It is this “seenge munene” (elder aunt) tag that she is tied to many cultural responsibilities – back home. To her marital family she may appear as any other woman, but she is not so in the eyes of her people. Marriage does not steal her away as it would happen with other daughters of the old man. To her, as days go and the old man and woman of the estate are dependents, she becomes increasingly present.  Her brothers also need her for almost all traditional markings. They are marrying, she needs to welcome the new wife. They are giving birth, she needs to come to midwife or “bless” the new born. They are paying dowry she needs to lead the women delegate. There is a conflict she needs to come for a hearing.  And many others. Traditions does not expect her to
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I'm Lumadi. And he is a Lumadi. A problem?

-: Good evening family.
I have a few issues I'd like to ask older members of the group to help me clarify.
I have been with this nice Musuva gentleman for a while but two things are troubling us:
1.I am called Lumadi.The name is prominent in my extended family.We inherited it from our great-grandma who is a Musuva.
-That Lumadi name is also prominent in their family.They got it from their great-grandma who is a Munondi.
When his relatives hear I am called Lumadi they claim we could have a distant common ancestor thus related somehow.
2.I mentioned my paternal great-grandma is a Musuva.Well my maternal great-grandma is a Musuva too.
While I prefer we just keep quiet about my great-grandmas being Wasuvas,he wants to know early enough(well it's not realy early) if my being called Lumadi and the Wasuva ancestory of my great-grandmas are issues big enough to cause potential conflict with wazees.

-: Not really. Hapo kitambo it would have been an issue but not any more. My dad was mwifa mnondi and in the 80s I'd been told I could get a thing going with vanondi but I'm now told this got scrapped recently allowing one to marry ivwifa womwivuri weve. I stand to be corrected

-: 👆🏾Wako wapi wataalam? When I die..."woooih God forbid" ... can my own sister/cozin marry my widowed hubby? There is no similar blood vein in them. LUos marry sister the Mara shun the act. IF aviifa both sides can now marry, so whats the big deal with my sister?

-: Imijiru still remain imijiru. Now, if you are to get married where your grandparents are uncled, this is allowed if they are dead. I do not want to invoke Luo culture here because some of their practices are Maragoli taboos.
Some of our practices are biblically supported. I stand to be corrected here.

-: If you read Leviticus 18, you find Isrealite abominations that are similar to ours. Besides, the marriage prohibitions show that kinship bonds are strong. You are therefore to get married to someone who is not related to you by blood. If you ask me, Avalogooli had a very good system of checks and balances. The fact that one got married to a clan or family where there were no blood ties ensured proper offspring with a small fraction of some genes that run in some families. If two asthmatic related families got married, what would be their offsprings like?

We need to interrogate this subject further so that our youth make informed decisions. I rest my case.

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