Gideon KE

Conditions Necessary for Formation of Petroleum

a) Presence of fossils or organic remains

b) Presence of sedimentary rocks for burying organic remains.

c) Presence of pressure to compress organic remains to cook the oil and natural gas out of organic matter.

d) Presence of a porous reservoir rock to store and transmit petroleum to the oil pools e.g. limestone and sandstone.

e) Presence of a trap like a syncline to hold petroleum in a reservoir to prevent its escape.

f) Presence of impermeable rocks below the trap or syncline to prevent petroleum from percolating further underground.

Umewahi jiuliza mbona hakuna wanawake chokora ama ni apa tu Kericho ni ya wanaume pekee

Follow me I follow you

This is how I grew up yesterday:
Tulwab Kipsigis is the kalenjin dispersal point. The origin of the kalenjin subtribes is the family of Miot. Miot had five sons: Sabaot, Kipsigis,Nandi,Keiyo and Tugen and a daughter who was married to a maasai man named Solacha. Sabaot remained in Mt. Elgon, Nandi went to Tindiret, Kipsigis went to Chepsir,Keiyo went to Timborowa and Tugen went to Baringo. The name "Kipsigis" erupted from the utterance of an unidentified wise old man "Kipsich-Kisiet" translated as the founder of a kalenjin wooven plate. "Timborowa" on the other hand, came into being from the utterances of then great old men 'Tim-borowo' "Timtab-boronik" translated as a bush of twinning trees/plants. The mountain is also referred as "Tulwab logoi" meaning a mountain of children. It is termed so because, boys used to be circumcised there. One time Maasai worriors who were after their raided cattle, ambushed and killed all boys in the seclusion. So sad. The mountain was also used when performing various rituals. For instance, there came a time of deadly drought. The then great old men, sought a virgin girl and a white goat without blemish. They slaughtered the goat and did some rituals in a river that separates the two mountains i.e tulwab logoi and tulwab pkoiyo. The rituals as I heard involved baptizing of the girl. The girl wearing a white skin from the slaughtered white goat, then led a group of women who was singing a song referred in kalenjin as "sosimo" as they sprinkled water on the ground. It is said that the following day, it will rained cats and dogs. Some other people asked the kalenjins the god they bowed down,and they answered, "chepto giilel" now know as 'cheptolel' and 'jeoboit'. Chepto giilel for them,was the virgin girl who was offered as a sacrifice to appease the gods of rain. JEOBOIT on the other hand, meant the sun which provides light to allow for long working hours. In kalenjin JEOBOIT means 'jeo-boisiet' I guess the Kiswahili guys borrowed this term to come up with the name "JEHOVA".

🌧️🌧️🌧️ apa KCO weather and location confirmation checked ✅

WE LIVE IN VERY INTERESTING AND FUNNY TIMES

1.We live in times where we see many humans, but not humanity.

2.We live in times where the rich has more rooms than children and the poor has more children than rooms.

3.We live in times where smart phones bring you closer to those who are far, but distance you from those who are closer.

4.We live in times where we open Facebook, more than The Holy Book;

5.We live in times where a single mother can look after 10 children, but 10 children can't look after a single mother;

6.We live in times where the rich walk miles to digest food, while the poor walk miles to search for food;

7.We live in times where women are paid to be naked, while others have no clothes to cover their nakedness.

8. We live in times where our contact lists are huge, but our relationships are poor.

9. We live in times where our possessions are more, but our appreciation is less;

10. We live in times where we know how to earn a good living, but somehow forget how to live a good life;

11.We live in times where many know the price of everything, but not the value of anything.
Indeed, we live in a strange world. May God help and Guide Us.

Aina za Lugha Katika Isimu Jamii

Lafudhi - Ni upekee wa mtu katika matamshi (accent) unaoathiriwa na lugha ya mama, mazingira yake ya kijiografia au kiwango ujuzi wake wa lugha.
Lahaja - ni vijilugha vinavyoibuka kwa lugha moja kuu kutokana na tofauti za kijiografia baina ya wazungumzaji wa lugha hiyo. Kwa mfano lugha ya Kiswahili ina lahaja kadhaa k**a vile Kimtang'ata, Kilamu, Kimvita, n.k. Tofauti baina ya lufudhi ni k**a msamiati, muundo wa sentensi au matamshi.
Lugha rasmi - ni lugha inayotumika katika shughuli za kiofisi ama ya wakati wa mawasiliano rasmi katika taifa fulani. Kwa mfano, lugha rasmi nchini Kenya ni Kiingereza.
Lugha rasimi - ni mtindo wa lugha uliotumiwa na mtu/watu fulani mashuhuri (zamani) na ambao huonekana kuwa mtindo bora wa lugha unaofaa kuigwa na wengine. Kwa mfano lugha ya Shakespeare.
Lugha ya taifa - ni lugha inayoteuliwa na taifa fulani k**a chombo cha mawasiliano baina ya wananchi, kwa maana inazungumzwa na wananchi wengi katika taifa hilo. Lugha ya taifa, nchini Kenya ni Kiswahili; Uganda ni Kiganda.
Lugha Sanifu - Ni lugha iliyokarabatiwa na sheria zake (k.v muundo wa sentensi, msamiati, sarufi, n.k) kubainishwa na kuandikwa, na kwa hivyo huzingatia sarufi maalum na upatanisho sahihi wa sentensi. Kwa mfano: Kiswahili sanifu - ni lugha isiyokuwa na makosa ya kisarufi.
Lingua Franka - Ni lugha inayoteuliwa miongoni watu wenye asili tofauti wasiozungumza lugha moja ili iwe lugha ya kuwaunganisha katika shughuli rasmi au za kibiashara.
Pijini - ni lugha inayozaliwa kutokana na mchanganyo wa lugha zaidi ya moja. Kwa mfano. Sheng' (lugha ya vijana mitaani nchini ni lugha iliyoibuka kutoka kwa Kiswahili na Kiingereza.
Krioli - Ni pijini iliyokomaa na kukubalika.
Lugha mame - hii ni lugha isiyokua na ambayo hubaki kati umbo lake la awali. Kwa mfano lugha ya Kilatini haibadiliki na hivyo hutumika katika kubuni majina ya kisayansi, n.k.
Lugha azali - ni lugha inayozaa lugha nyinginezo.
Misimu - ni lugha yenye maneno ya kisiri ambayo hutumi

THE ORIGIN OF DEATH (Kalenjin)

According to the Kalenjin, the number of hunters in their land had increased so much that the wild animals Were been wiped out. These hunters decided to hunt all the animals o f the p lain. One day one of the hunters stopped to drink from a pool .As he was drinking from the pool, he noticed a reflection in the water. The reflection was very beautiful. It was a bird that looked like a c**k. The feathers were very beautiful but instead of having two legs this bird had four. The head was large and had a blue comb.

The hunter wondered what this bird was. He had never seen such a creature in all his life. He thought he was dreaming. He finished drinking water and rose to go, but then he realized that the creature was a reality. The creature moved and watched the hunter. The hunter in turn watched the creature. Certainly the creature was strange. The hunter decided to aim an ar ow at it. “Perhaps the meat of the unknown creature was very sweet,” he thought as he released the ar row.

After the strange creature fell dead, there followed rain that was heavier that had ever been known before. The rain was full of thunder and lightning. Nobody knows where the hunter went. All that is known is that he never returned to his family. And from that day of heavy rain, people began to sleep forever.

As the Kalenjin say, thunder go t very angry at the shooting o f his innocent son, and so he sent heavy rain and death as punishment to people. Before the heavy rain, people had slept and woken up as usual. Thus the long sleep known as death was caused by the hunter’s curiosity.follow Gideon KE for more and more

It is better to fail in originality than to succeed in imitation.

KiPCHAMBA

The 1960s saw a shift in Kenya’s music from traditional to contemporary styles. Song lyrics were influenced by phenomena that came as a result of colonialism, such as the independence struggle, formal education, national politics, and economic development.

Melodies were influenced by exposure to foreign instruments such as the guitar. One of the musicians who documented these changes through his songs was Kipchamba arap Tapotuk.

Kipchamba was born in Kapsirich Village in Bomet in 1937. As he grew up, he witnessed a lot of change taking place in society. Many of these changes impacted his life, such as the embracing of formal education.

As this concept became widely accepted among Kenyans, Kipchamba was enrolled into Segemik Primary School, and thereafter Kaplong Intermediate School (presently Kaplong Boys’ High School).

While he enjoyed both his studies and co-curricular activities such as music and sports, the Kshs. 105 annual school fee was too costly for his parents. Unable to raise these funds, Kipchamba dropped out of school in 1955.

With school no longer an option, Kipchamba went into the job market. He moved to Njoro in Nakuru and got employed on a European settler farm. His boss owned an acoustic guitar, which he was allowed to borrow and use to entertain himself.

Playing a stringed instrument was not new to Kipchamba who had learned how to play the chemonge – a traditional Kalenjin instrument – earlier on in life. Once he mastered the guitar, he began entertaining his employer’s guests at parties.follow Gideon KE for more updates