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After Servicing Over 28,000 Men In 22 Years, Prostitute Retires

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A 49-year-old city s3x worker has decided to retire from the trade. Sarah Mutero pulled the curtain to a trade she thrived in for many years.

After calling it quits, Mutero received a parcel of land worth Sh120,000 in Makuyu, Murang’a County. Some well-wishers have also promised to pool funds to build her a house after she ditched the trade.

For 22 years Mutero had been a s3x worker, having serviced hundreds of men at her hometown of Embu, Nairobi city centre and in Majengo area.

She claimed she would service 20 or more men in a day in her younger years. But as age set in, hard economic times and stiff competition she could manage four customers daily. This means an average of 100 per month and for 22 years she took care of over 28,000 men.

“It is not an easy thing to satisfying such a big number of men, some being ruthless, yet we end up poor. We earn peanuts that we can’t even save. Everything I have earned in servicing needy men went to clothes, shelter and food for my children as well as education,” she said.

In s3x business, pricing is determined by standards and location. In villages, Majengo and places like that, a session popularly called “shot” goes for Sh100. In the city centre it costs Sh200 and higher in upmarket areas.

In Majengo, s3x workers rent the mud houses for Sh4,500 per month and have to close business at 11pm. She was among sellers who spent the night there while others with young children or those whose husbands are not aware what they do for living go home early.

In the s3x business, she said, some morals are thrown out of the window if one is to make good money.

“If a shot is Sh100 how many men do you have to sleep with to make ends meet? Many. That is why we don’t disregard customers as far as they can pay and are above 18 years. Though I am old, young men prefer me because we treat them well, and if they are beginners we show them how to put on condoms and do enjoyable s3x. My clients are aged between 18 and 35 years,”she revealed.

Mutero was among the old s3x workers in the city and decided to retire and set a precedent for her workmates, some in their 60s.

“Young women are taking over. I also find it weird when some customers we meet tell me I served them five or ten years ago. They wonder how I am still alive and in the business. I have turned down many asking to marry me, especially after I give them delightful s3x,”she said.

She added;“I want to retire and settle down quietly. I am not addicted to a point I will retreat to the streets. No, I just want quiet life with my children and I am not interested in getting a husband.”

The mother of two sons said that her children“respect me and I suspect they know I am a s3x worker. They have prayed that I shift from what I am doing. I wish my children do not get into this business or seek s3x from prostitutes.

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ZURU PEOPLE AND THEIR LELNA CULTURE BY BAWA AMOS

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Prince Bawa K. Amos a Nigerian author, presents a collection of the socio-cultural practices of the indigenous people of Zuru land in his book, “Zuru People of North-West Nigeria (Kebbi state): An Aspect of Lelna Cultural Heritage”.


The book is a harvest of information about the rich culture of an ethnic nationality whose traditional values, like those of many other ancient societies, are gradually going extinct.

Published in 2019 by Wadmaryamu Services Enterprises, the book contains 344 pages of lucid prose, divided into18 chapters and subsumed in five broad parts, revolving around the socio-cultural milieus of Lelna. The story, presented in the first-person point of view, typical of autobiographies, focuses on group identity.

It portrays the people in their traditional setting as a warrior tribe whose main occupation is farming and hunting with blacksmithing as a prestige trade.

The author takes the reader on an explorative journey as he unveils select aspects of Lelna culture, infusing his personal experiences into the collective experience of his ethnic group. The book encapsulates non-fictionalized, but captivating accounts of the development of man in A’lela and copious lessons on the C’lela language. Enriched with folklores that celebrate commendable deeds, but denounce deviant behaviours and punish offenders, the seminal masterpiece makes an interesting read.

Each part features subtitled chapters anchored on diverse subject matters. In Part One, the author introduces the reader to the history and language of the Lelna people. He explains why people are called Zuru or Dakarkari instead of Lelna. The topics in this part that revolve around childbirth include: A Pregnant Woman, Signs of Labour, Announcing a Delivery, Observing a Woman after Delivery, and Child Dedication.

Part Two encompasses topics such as Growth Period of Lelna Boys and Girls, Lelna Religious Cult (M’gila), and Traditional Court Process. Marriage related themes embedded in socio-cultural and economic activities are portrayed in Part Three under the subtitles: Loaning a Wife, Bridal Wealth, U’hola Festival, Economic Benefits of Shea Butter Oil, tribal marks and Chiselling of teeth.

Part Four “When Someone Dies” echoes the people’s belief about death: “When somebody dies, custom demands that there will be an inquest to ascertain what killed the man or woman. The inquest happens via consultation with an oracle.

The chief priest (Gomva d’sako) helps take care of that.” The author describes the customary activities observed before, during after the burial of a king, succession to the throne, and the handling of other burials in the society.

Part Five focuses on the relationship between Lelna and the other tribes with emphasis on the intertribal mergers resulting from the intermingling of the 33 tribes and over 300 clans living in A’lela. This segment also provides insightful commentaries on dialectal variations, the grammar, and phonology of the C’kela language. Beginning from the preface, the author reminisces on how childhood curiosity motivated him into writing about Lelna cultural heritage: “As a curious child, I used to ask a lot of questions about our culture and tradition. When I could not get information anywhere, I usually asked my grandfather Daudu K. Bawa, his wife Kukube, and my parents. My inquiries mostly involved seeking answers on why the Lelna people were a certain way.” He admits that the answers to such questions became the springboard for the present work: He showcases the various stages of “Rite of Passage for a K’lela man” from birth through death, admitting that some of the socio-cultural practices have undergone emasculation. The following passage excerpted from the “Conclusion” portrays his clarion call for the emancipation of the people from cultural alienation and reflects the theme of an identity crisis: “The Lelna people are fast exchanging their language, dialect and cultural values for Hausa and English. Due to this confusing trend, I grew interested in learning about Hausa people. By gathering information from different sources, I would say that a Hausa man is a tribesman who has lost his native or cultural identity.

If you pick out fifty men whom you assume are Hausa and interview them, you would discover that they are tribesmen from Lelna, Kamberi, Baribari, Kamuku, Saare, Hunne Yannne, Dakun, Adara, Abagi, or Bachama.” Gender disparity is one of the cardinal issues depicted in the book. This assertion is instantiated in the following excerpt: “If a woman dies in A’lela culture, a daughter or female children of the deceased only have the right to their mother’s personal effects.

These females, however, do not get any part of their mother’s property, and this happens because she will eventually be married and blessed with children.” Moreover, the role of mothers in preparing their daughters for marriage is highlighted with emphasis on sex education: “Mothers are required to give their daughters sex education. “By Lelna customs, it is a taboo for a woman to lose her virginity before marriage. It amounts to sacrilege, and if this happens, she will be mocked by her age group and parents. Such girls are usually screened out during a virginity screening ceremony in D’bitti, the ninth month of Lelna calendar, and will not be presented as virgins to their suitors during U’hola festival.” The author recalls experiencing a culture shock when he was to receive a tribal mark on his maiden visit to the village: “One day, while we were sitting under a tree, a stranger came to visit our grandparents. “Little did we know that our grandparents had decided to give us tribal marks. Our sister was called aside and the next thing we saw was blood running down her cheeks. The rest of us took to our heels and ran into the bush. We returned at sunset when we were sure that the stranger had gone. That was how we, the boys, escaped getting tribal marks.”

Widowhood is another thematic concern depicted in the book. The author reveals that during the mourning period the widow is confined to her room for three months or as long as one year, depending on her age and within the period, she wears leaves on her waist together with a thin rope tied around her waist, adding: “In 1979, a woman called Muni visited my grandparents’ compound. That was the time I saw a woman dressed in leaves. She was holding a stick and a calabash. I asked my uncle who this was and why she was dressed that way? He replied that she was a ‘bomse,’ ‘Bombshell?’ I asked, trying to pronounce what I thought I heard, but my uncle gave me a warm smile. ‘No, boy I said bomse…Bomse is a woman whose husband is dead.”

On the people’s religious stance, the author explains that Lelna people believe in the existence of a supreme spiritual God, Asila who is represented by the spirits of the ancestor, Aknu. They also believe in reincarnation, life after death and that earthly life is transient as physical death precedes eternal judgment. He reveals that the Lelna have a traditional religious cult, “M’ gila” which serves as an institution through which young boys are initiated and groomed from their teens into responsible adults.

He adds that the adherents of M’gila are conservative traditionalists, who accept neither Christianity nor Islam. The author also presents some myths and superstitious beliefs as exemplified in: “Women and children don’t eat chicken and eggs because chickens are used during their dedication rituals. Besides, it is also believed that children who eat chickens could turn out greedy.” Some of the traditional practices are similar to those recorded in the Bible. For instance, Golmo resonates with the account of Jacob who served his father-in-law, Laban for seven years in order to marry Rachel.

According to the author, Golmo which doubles as a military training institution for Lelna young men is a marriage contract that mandates a prospective son-in-law to serve the father-in-law on the farm for seven years. Surrogate or Ghost Marriage on the other hand allows the younger brother of a man to marry the widow and raise children for the late husband, reflecting the belief that marriage continues in the next life where the woman will belong to her first husband.

The book has been endorsed by renowned scholars as an invaluable resource material for research. In the foreword, a former Chief of Army Staff, Lt General Ishaya Bamaiyi recommends it saying: “This book should be read by those who associate with the Lelna people and would like to learn more about them. As for us Lelna people, I would like to say that reading this book will, not only enable us to know our culture, it will also enable us to know those around us who have the same or similar traditions and cultures. We will also be educated on the relationship between people in Zuru land as well as where these relationships started and the reason we should remain one despite the difference in dialects.”

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Orgasm: Are women being cheated by men?

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New research has confirmed that single women have fewer orgasms, while their male counterparts have the most.  According to one of the researchers, having an orgasm is more like running a marathon than a sprint, but for many women, it is uphill terrain.

That when it comes to orgasms, women are still the underdogs.  According to data from a 2014 survey conducted by an online marketing company, Columinate, in partnership with Durex on women’s sexual well-being, not even 50% of women climax: and not only are they unsatisfied with their sex lives, they also have ‘worrying’ low self-esteem.

“They still patronise men’s orgasms,’ says Debby Herbenick, director of Indiana University’s Center for Sexual Health Promotion.  “Perhaps it’s because when a man finishes, very often, sex does too – or because, physically, the male orgasm is like a neatly tied bow, while the female is like a Valentino gown.

(It’s complex and can take a while to construct but boy, is it gorgeous …)  It can be hard to explain this to a partner – especially when you are both naked.  The good news: women are making strides towards closing the gap.  “It’s all about exploring what feels good for you,” she says.

Not all women need to have an orgasm every time for sex to be hot, she continues.  But most would like more.

These are three tips she says can help you get over the edge: Do yoga for your vagina.  Keep the energy flowing down there by taking deep breaths and imagining sending them to your lady cave.  Sounds wack – but it’s basically the free female Viagra.

Don’t be afraid to reveal a kinky desire.  No fetish is anti-feminist.  Just because you sometimes like being called a slut during sex doesn’t mean you ever like it during dinner.

(Silently) tell yourself how much you’re turning him on.  Whether he’s a Chatty Charlie or a quiet type in the sack, seeing his face as he’s lost in ecstasy – and realising you’re making it happen – can be the push you need to cross the finish line!

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Group wants Omojuwa investigated over alleged forgery

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A policy advocacy group known as Society for Watchdog on Non-Governmental Organization and Good Governance (SWOGG), has called on the police to launch an immediate investigation into an on-going cyber offence and personality forgery involving a company linked to influential social media activist, Japheth Omojuwa.

The group, in a press release signed Monday in Abuja, by its Executive Director, Bayo Orimolade said that it was wrong of Omojuwa to have listed the former Minister of Education, Dr. Oby Ezekwesili as a director in his company, Alpha Reach Limited, when indeed, the information was false.

“This act of forgery and identity theft is a crime against the Nigerian laws and, in this instance has opened a high ranking Nigerian, in the person of Dr. Ezewesili to public ridicule.

“We ask that the Nigerian Police should cast its attention to this developing story and particularly unearth why the Corporate Affairs Commission (CAC) would register a company with a false information and without due diligence.

“It is unfortunate that Mr. Omojuwa’s company is mentioned as a crony in an international image laundering campaign in support of an individual under criminal investigation. It is pertinent that we refrain from commenting on this particular allegation until the conclusion of investigations on the matter.

“However, it is our intention to put Nigerians on the alert about the necessity of cross checking information put out by the so-called social media influential figures. Such warning is expedient as the 2023 election cycle is approaching and it is necessary for Nigerians know that a good number of social media agitators are fronts for politicians, hence the reason why their commentaries should be taken with a pinch of salt,” the statement said.

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