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Do not go gentle into that good night
by Dylan Thomas
Do not go gentle into that good night,
Old age should burn and rave at close of day;
Rage, rage against the dying of the light.
Though wise men at their end know dark is right,
Because their words had forked no lightning they
Do not go gentle into that good night.
Good men, the last wave by, crying how bright
Their frail deeds might have danced in a green bay,
Rage, rage against the dying of the light.
Wild men who caught and sang the sun in flight,
And learn, too late, they grieved it on its way,
Do not go gentle into that good night.
Grave men, near death, who see with blinding sight
Blind eyes could blaze like meteors and be gay,
Rage, rage against the dying of the light.
And you, my father, there on the sad height,
Curse, bless, me now with your fierce tears, I pray.
Do not go gentle into that good night.
Rage, rage against the dying of the light.
In my puny effort to get a night shot. This is Plantation Bay Resort and Spa, Mactan, Cebu City, Philippines.
Seen In Explore! October 20, 2008
For eLjeProks , who loves this poem so much.
Madurai ► Tirupparangunram
In spite of his old age , Sinnasamy was still a very active man,
talking about this and that, he mentioned that he was also acting in a drama club ...
so I said him teasingly, show me ... give me weeping, laughing ...
புலம்பு, சிரிபு, செண்ணு, காதல், வியப்பு, போய்துவாருங்கள்,
and he did ! :)
There are about 43 facial muscles, using fewer to smile then to frown,
the facial expression diminish with the age, replaced by lines of life.
( see full screen HD)
Sad news this morning that one of my all time favourite British actors passed away today at the age of 93. And what a 93 years they were. Perhaps best known in recent years for his recurring role as Donna Noble's grandfather Wilfred Mott in BBC's Sci-fi serial Dr. Who. However, that was by no means Bernard's first appearance in the Dr. Who franchise. 42 years earlier he had appeared in a Movie spin off of the TV series Dr. Who which at that time had yet to achieve the status of 'cult' it has since become. He played a young policeman called Tom Campbell thus beginning a long tradition of miss-continuity (LOL) in Dr. Who. The two photos I've glued together show Cribbins as Tom Campbell in the 1966 film, Daleks Invasion of Earth 2150.AD alongside iconic British actor Peter Cushing as the Doctor and 42 years later in 2008 playing Wilfred alongside David Tennent in the 21st century re-boot of the series.
Despite his tremendously popular appearances in Dr. Who they only accounted for a tiny part of his gigantic acting portfolio. He came to prominence as a comedy actor during the heyday of the Ealing film studios comedies of the 1960s including a few appearances in the legendary 'Carry On' films. During the 1970s he became a huge favourite on BBC children's TV voicing the characters of the stop-motion serial 'The Wombles' and telling stories on Jackanory. I for one will always remember his magnificent vocal characterizations and particularly the cry of 'Never More' by Arabel's Raven, Mortimer. As well as children's TV he regularly appeared on panel games throughout the 70s to the 2000s both on TV and radio. Added to these he regularly appeared on stage and in movies, notably The Railway Children. Also well known for his voice work on adverts and audio books. Cribbins originated the role of Dangerous Davis the Last Detective on film before Peter Davidson took it on for TV, once again reconnecting Cribbins with Dr. Who. Continuing to act well into old age. This multi-talented and delightful man had been trained as a paratrooper during his national service in 1947. Returning to the theatre afterwards he sang comic songs, performed small parts in theatres and worked as an assistant stage manager before hitting the big time. Happily married to former actress Gillian McBarnet for 66 years. After so many years together Gillian's death in 2021 must have been a blow to Bernard. Indicative of his varied and lengthy career he entitled his autobiography: Bernard Who ? 75 Years of Doing Just About Everything'. In February 2022 he secured the right to record his book in his own voice. whether or not he completed it I know not but will certainly buy it if he did.
Rest Peacefully Bernard and thank you for entertaining me so happily for so many years
The enigma proposed by the Sphinx was as follows: "Which animal that in the morning has four feet, two at noon and three in the afternoon?" Oedipus replied, "It is the man. For in the morning of life (childhood) he crawls with his feet and hands; At noon (in adulthood) he walks on two feet; And in the afternoon (old age) he needs both legs and the support of a cane. "
is old age :-) Gloria Pitzer
prunus mume, white Japanese flowering apricot, 'Big Joe', j c raulston arboretum, ncsu, Raleigh, north carolina
#319 I went down the beach this afternoon, hopeful of a red sunset but had to settle for a series of cloudy scenes - still very nice though. This is a 1.8 second hand held shot - I am getting steadier in my old age!
My take on the story of Urashima Taro , one of the most famous Japanese folk tales.
One day the young fisherman saves a turtle from children who are tormenting it. As a reward, the Emperor of the sea invites Taro to stay with him and his daughter, Princess Otohime, in Ryūgū-jō - the Dragon Palace. Taro stays for three days, but then asks to go home. Otohime gives Taro a gift of a beautiful box, but she tells him never to open it. On his return home, Taro discovers that everybody he knows is long gone, and that even though he has not aged, 300 years has passed. In grief, he opens the box and instantly changes to an ancient man. The box contained his old age.
Ci credi nei sogni?
Se esistesse una macchina che li realizza?
e se fosse...
una donna anziana piegata su se stessa dalla vecchiaia?
perchè no...
potrei averla trovata...
---------------------------------------------------
Do you believe in dreams?
If there was a machine that performs them?
And if it was ...
An old woman bent on the same old age?
Why not ...
I could have found ...
Nikon F801s
Fujifilm Neopan 1600
Poetography... a weekly inspiration. This week's word is "YOUTH" or any of it's synonyms...
Philip took this picture on one of our trips up the Columbia River.. We stopped in at the Hotel and toured their beautiful grounds... I had no Idea he was going to take my picture, he just called my name to get my attention... And it just occurred to me that this was almost 6 years ago...I really was a spring chick here.. LOL !!!
''It is old age, rather than death, that is to be contrasted with life. Old age is life's parody, whereas death transforms life into a destiny: in a way it preserves it by giving it the absolute dimension. Death does away with time.'' - Simone de Beauvoir
the window catch looking like a demented seahorse, aged patina, cracked and peeled paint on metal and timber
This neglected, rusting fountain isn't what it used to be, so I can't call it the Fountain of Youth! Digitally painted in Photoshop.
"Não sabe a idade..." - 1 de Outubro, dia mundial do idoso
In:
Vida mundial ilustrada : semanário gráfico de actualidades
Ano 1, n.º 21, 9 de Outubro de 1941
Magazine link:
hemerotecadigital.cm-lisboa.pt/Periodicos/VidaMundialIlus...
Page link:
hemerotecadigital.cm-lisboa.pt/Periodicos/VidaMundialIlus...
D879 YLL
1987 Leyland Cub/Wadham Stringer Vanguard B--F
Private owner caravan
Buckingham, 28 May 2021
New to the London Borough of Islington
Just seconds after the RF, an even rarer British bus came in the opposite direction. The Leyland Cub was a front-engined midibus derived from the Terrier truck and sold mainly to the welfare market, a handful of which survive as mobile homes. This one has been in that role for over 25 years and was formerly green with 'Old Age Travellers' lettering.
During a shed talk session, my friend and fellow Flickrite “Faded Image” posed the following question; of all the vehicles that you have either driven or ridden in, which gave you the most pleasure? After some deliberation I came up with MRL 765, a Tiverton bodied Austin K8 type, which fits into the “ridden in” category.
Having been delivered new in May 1950 to W A Hawkey & Sons Limited of Wadebridge it passed to Maurice & Bernard Chapman of Rosenannon near St Wenn during July 1966 when a mere sixteen years old. I came across MRL whilst on my first solo visit to Cornwall in September 1971 and at that time it was being used on a school run to and from St Wenn County Primary, but later it additionally worked the Wednesday only service from Rosenannon and St Wenn to St Columb Major first licensed in October 1974. I had the great fortune to not only travel on the service more than once, but also the school run. When I went down to Cornwall in April 1986 to ride the service on the last day of operation, MRL was in her twentieth year with the Chapman Brothers and approaching her thirty sixth birthday. I was approaching my thirty fifth birthday and there was something quite special about riding in service on a vehicle that was even older than I was. This small coach very much imitated larger coaches of the period as certain aspects of the exterior and interior bodywork were scaled down versions of the latter. I can recall the sound and smell of MRL and remember with some affection the way Bernie coaxed her along whenever there was an incline by slowly rocking back and forth in his seat. It is good to know that this vehicle is still around today and that next year 2015, MRL will reach the ripe old age of sixty five.
With the late Bernard “Bernie” Chapman standing proudly alongside, in the above view, scanned from a slide, we see MRL 765 on North Street, St Columb Major after working in with the Wednesday only service from Rosenannon, St Wenn, Tregonetha and Talskiddy.
Saper invecchiare significa saper trovare un accordo decente tra il tuo volto di vecchio e il tuo cuore e cervello di giovane.
(Ugo Ojetti)
Cake for a party to celebrate a cat's 20th birthday!
Ron, the cat in question, had lived to a ripe old age and was still going strong, so the owner had decided to throw a party for family and friends to celebrate (any excuse for a barbecue/party is a good one!). Ron is a female cat - her name derives from "ronron", the French word for purring.
No, the cake wasn't made from Whiskas - it was a 10 inch moist coffee and walnut cake (but I did have to double check with the person that ordered it!).
The cat (approx. 7 inches long) is edible apart from its whiskers - she's hand-sculpted from a mixture of rice crispies and marshmallows, covered in sugarpaste and then "painted" with more icing to get the fur and mottled colour effect ("How I made the Rice Crispies Cat" pics here). Pawprints around the middle of cake and board handpainted to match the rather nice ribbon that I eventually found to trim the board and base of cake.
Would have liked to have done the cat in a basket or a cushion/blanket, but after discussion the customer said that the cat didn't do these things so we agreed to have her just snoozing as she was, with a food bowl containing her own little slice of birthday cake!
For a picture of the cat that I was trying to recreate, and step-by-step photos of how I made the Rice Crispies Cat cake topper, see here.
I took this photo while covering a school programme. The old man, in haryana we call him Tau, was waching the cutural progremme very keenly. The mood express the whole story.
p.s."Copyright © – Ashok Gupta Monaliesa.The reproduction, publication, modification, transmission or exploitation of any work contained herein for any use, personal or commercial, without my prior written permission is strictly prohibited. All rights reserved."
Cobdogla.
John Chambers occupied land along the Murray and around Lake Bonney in 1842 which he named Cobdogla. He obtained his first legal lease in 1846 which covered 204 square miles across to Overland Corner. By 1847 and for many years after this his station manager was James Trussell. Thus when Cobdogla town was created the main street was named Trussell Terrace. Chambers still had Cobdogla station in 1895 but the land was resumed for irrigation development by the government in the early 20th century.
The government first considered a Lake Bonney or Cobdogla irrigation scheme in 1892 but as the depression of 1892 hit the government did not have enough funds. It was at that time that the Village Settlement Scheme was enacted as a cheap option to get some irrigation going along the Murray River without major government investment. Around 1910 the government considered an ambitious scheme to have five large irrigation areas around all sides of Lake Bonney. (That would have been an environmental disaster because of saline back water seeping into the Lake.) That scheme was not progressed but in 1913 a smaller irrigation scheme to the south and west of Lake Bonney was again considered but it was abandoned in 1915 before work began. Finally in 1915 the Cobdogla Irrigation area was surveyed away from the shores of Lake Bonney. Some works then began. Hundreds of men prepared the district by clearing the Mallee scrub, and levelling the paddocks. Within a few years water was provided from the Loveday pumping station on the Murray River as well as the Cobdogla pumps also on the Murray River. Cobdogla used the world famous Scottish Humphry pumps from 1925 with installation starting in 1921. The Cobdogla pumps are the second largest Humphrey pumps in the world. There were always problems with the pumps and they were replaced with electric pumps starting from 1943 during World War Two when more water was needed for the Loveday Prisoner of War camps. The prisoners of war grew a lot of vegetables for the domestic markets. When the Cobdogla irrigation area began the area needed pipes to take water to Loveday and other areas. In 1921 a huge government contract was let to the Hume pipe company to make around 300 miles of pipes of varying sizes. The works covering over 41 acres employed 400 men. The government was responsible for supplying plant, stores and equipment for the factory so they decided to build a 2 foot gauge railway line from Cobdogla wharf where barges would unload cargo to the pipe factory at Loveday. Horses proved unsuitable for hauling the rail carriages so in 1921 a rail engine from the Zeehan silver and lead mines in Tasmania was purchased for the job. A second locomotive known as a Bagnall engine was then purchased in Adelaide and the two locomotives worked day and night to keep up supplies to the pipe factory. The Humes contract ended and the factory closed in 1923. The Bagnall train engine was made in 1906 in England and was used at the Walhalla gold mines in Victoria until 1911. This engine was used for transporting timber at Cobdogla from 1923 to 1960. It was sold several times, flooded several times and then repurchased by the government, restored and passed on to the Cobdogla steam museum in 1988. The railway line was originally about 7 kilometres long from Cobdogla to Loveday but only half of that is used these days for steam train trips from the Cobdogla Steam Museum.
Cobdogla township was established in 1914. One of the first public buildings was the school which opened in 1917. This sold construction school and residence was completed in 1916 at a cost of over £2,000. From 1919 the population of the irrigation district grew with World War One soldier settler blocks being developed in the district. 1923 saw the Cobdogla Memorial Hall opening and the small town had a store and garage by the early 1920s. The Cobdogla Club began in 1958 and is the only licensed premises in the town. The town was built near the ruins of Cobdogla pastoral homestead which is now part of the site of the caravan park.
Loveday.
This small village is part of the Cobdogla irrigation district. It was established in 1922 as a soldier settler area for soldiers returning from World War One. It was named after Ernest Loveday the supervising surveyor for the irrigation department at that time and 155 soldier settler blocks were offered to soldiers in September 1922. But only 24 soldiers took up this offer. As noted above it began with the Hume cement pipe factory in 1922 and the 2 foot gauge railway from Cobdogla. The village soon had a school which opened in 1923. But these Loveday is remembered primarily for the prisoner of war camps built there during World War Two. Camps 9 and 10 were established at Loveday. These two camps consisted of three fenced and patrolled camps and three bush camps along the Murray River near Renmark. The first enemy aliens arrived in June 1941 and the last were shipped out of Loveday in February 1946. The Loveday camps housed Germans, Italians and Japanese from the UK, from the war arenas in the Middle East and Asia and a few from Australian residents of enemy alien background. A maximum of 5,382 internees were held at Loveday including 2,206 Italians, 2,035 Japanese, 532 Germans and 609 others. Loveday was the largest prisoner of war camp in Australia. It employed around 1,500 military personnel with the camp headquarters based in Barmera and they ate the same food as the internees. The Loveday camps had prefabricated and temporary buildings which were all removed after the War. One of the main remnants of the camps is the concrete piggery at Loveday and part of the Camp Headquarters building. Internees here had an easy time during the War as they were treated so well and they were in such safe territory. The camp had a hospital but 135 prisoners still died. They mainly died of illness or old age but a few committed suicide and at least one was murdered by another prisoner. All internees had to work. Colonel Dean was in charge and the prisoners had to contribute to the war effort. They cleared 440 acres of land; grew tomatoes and other vegetables; raised 1,250 pigs for bacon; tended poultry that laid 300,000 eggs; and grew experimental crops such as opium poppies (for medical use) and pyrethrum for insecticide. Their factories made soap, dyed clothing, repaired boots and cut fire wood. Some of the Germans even taught German language in the Barmera School. The camps were divided by nationality. All the Japanese were separated into the bush camps along the Murray in isolated spots where they had to cut timber for firewood. The Japanese were the last prisoners repatriated. They were sent by train to Port Melbourne and then shipped back to Japan.
I love this shot. To me it summed up Remembrance Sunday. The Autumn trees, the Autumn of the Veteran's life. The juxtaposition of the two men. The Young man at attention off to war? The Veteran at ease his service done. Perhaps the veteran's thoughts? Was this how he saw himself back then? Young, ramrod straight back, ready and eager for action. Now; reflective, pensive, that young men still step forward, concerned; that they need to witness such horror again. Sad yet proud that some recognise the price they paid, appreciative that they come today to acknowledge the debt. The sun shining on the young man's face, illuminating his pride. Whilst it warms the veteran's back comforting him on the cold day as he remembers comrades, mates; heros. We shall remember them.
When you go home
Tell them of us and say
For your tomorrow
We gave our today
This poem is the Kohima Epitaph composed by Major John Etty-Leal and is engraved on the War Memorial to commemorate the men of the British 2nd Division who fell in the Battle of Kohima in 1944.
They shall grow not old, as we that are left grow old:
Age shall not weary them, nor the years condemn.
At the going down of the sun and in the morning
We will remember them.
From Laurence Binyon's poem For the Fallen, written in September 1914
With proud thanksgiving, a mother for her children,
England mourns for her dead across the sea.
Flesh of her flesh they were, spirit of her spirit,
Fallen in the cause of the free.
Solemn the drums thrill; Death august and royal
Sings sorrow up into immortal spheres,
There is music in the midst of desolation
And a glory that shines upon our tears.
They went with songs to the battle, they were young,
Straight of limb, true of eye, steady and aglow.
They were staunch to the end against odds uncounted;
They fell with their faces to the foe.
They shall grow not old, as we that are left grow old:
Age shall not weary them, nor the years condemn.
At the going down of the sun and in the morning
We will remember them.
They mingle not with their laughing comrades again;
They sit no more at familiar tables of home;
They have no lot in our labour of the day-time;
They sleep beyond England's foam.
But where our desires are and our hopes profound,
Felt as a well-spring that is hidden from sight,
To the innermost heart of their own land they are known
As the stars are known to the Night;
As the stars that shall be bright when we are dust,
Moving in marches upon the heavenly plain;
As the stars that are starry in the time of our darkness,
To the end, to the end, they remain.
Life and Soul of the Mess
Take some time every now and then
Think back and say ‘I remember when’
You were as brothers you and they
Sent by your country into the fray
To a land of sun, dried dirt and dust
Where dollars may rent loyalty, but you built trust
Where from flowering death they eek out a living
Or take what they can from whoever is giving
You carried all you needed on aching back
Tabbing mile on mile awaiting the crack
As from a mile away a sniper takes you
Or the land beneath erupts to break you
Now you’re at home and carrying on
While others you knew they’re now gone
Their laughter is missed but their faces you spy
When asleep or briefly out the corner of an eye
So growing older don’t let memories soften
Drink to their names, let them cross your lips often
For all the stone and the brass, it counts for ‘ought
If we forget the names of those that fought.
John Bailey
© Copyright May 2011
an aged man with advanced Hansen's disease
North VILLAGE
old age Leprosy Colony
where residents are treated and live
with dignity and are not stigmatized
for their illness
Chiang Rai
www.youtube.com/watch?v=du1k6LR6Gl0
www.youtube.com/watch?v=6grLG3UUKNk
www.youtube.com/watch?v=P74S3gfVuxA&t=195s
www.youtube.com/watch?v=GfMipejEY7s
www.youtube.com/watch?v=-t38TiOFaMQ
Photography’s new conscience
The Kikuyu are the country's largest ethnic group (22%). They live on the whole territory of Kenya. However, the highest concentration can be found in Central Province, known as the traditional Kikuyu homeland. The Kikuyu were formerly hunters, and meat was the prerogative of men. But from now on, Kenyan laws prohibit them from hunting, and meat is served only on special occasions (circumcision, new visitor etc.). The Kikuyu are also traditionally an agricultural people. Nevertheless, many are involved in all kinds of businesses and a lot have moved into cities. Since they speak a Bantu language, they are culturally related to other Bantu-speaking peoples of East Africa, in particular the Kamba, the Meru, the Embu, and the Chuka.Most of their culture has been communicated through very rich oral traditions. Their oral literature consists of original poems, stories, fables, myths, enigmas, and proverbs containing the principles of their philosophy and moral codes. The Gicandi for example is an ancient poem of enigmas, which is sung in public markets and accompanied by musical instruments made from gourds. According to tradition, the founder of the tribe is a man named Gikuyu. His nine daughters are supposed to be on the origin of the nine sub-groups. Each member of the subclan (mbari) knows from which ancestor, or which daughter of Gikuyu, he or she originates. The transition from one life stage to another in the Kikuyu society used to be marked by rites of passage, both for males and females. Were included in the main stages : the birth of a newborn, the stage of infant, the one of children before circumcision or excision, and after circumcision or excision, the period of mariage without and then with children, and old age. The concept of age-sets (mariika) is still of the utmost importance in their society. Each one of the circumcision groups (generations) is given a name. Members of the same age-set are given a rank in the groups. This rank determines the behavior of the members within a age-set and their behavior towards members of other age groups. More respect is given to the elder. Relationships are very strong between members of the same age-set and continue throughout their lives, even if it is less true today. Traditionally the Kikuyu worship their ancestors and their unique God called Ngai, name borrowed to the Maasai. In the past, they used to offer to Ngai sacrifices of animals on sacred places. Mount Kenya for instance is considered the home of God. The Kikuyu still gather sometimes on these places for religious or political meetings. Traditionaly, the medicine man is a powerful person who forecasts the future, heals, or frees people from ill omens. His main attribute is a gourd. It contains river's pebbles collected during his initiation, as well as small bones and sticks, marbles, old coins and pieces of glass, among other things. Conversion to Christianity was slow because they didn't want to give up their own culture. Even now, many have become Christian but their customs are still very strong. Many Kikuyu firmly opposed to the abolishment of excision. However, because of the influence of Christianity and Western education, they tend to be monogam. And though the main religion is now Christianity, some still have their traditional beliefs and others are muslim.
Les Kikuyu sont le groupe ethnique le plus large du pays (22%).Ils vivent sur l’ensemble du territoire du Kenya. Toutefois, la plus grande concentration se trouve dans la Province Centrale, connue comme la terre traditionnelle des Kikuyu.Les Kikuyu étaient auparavant des chasseurs, et la viande était la prérogative des hommes. Mais désormais, les lois kenyanes leur interdisent de chasser, et la viande est servie uniquement pour les occasions spéciales (circoncision, nouveau venu etc.). Les Kikuyu sont aussi traditionnellement un peuple d’agriculteurs. Néanmoins, beaucoup se sont engagés dans tout type de commerces et un grand nombre est parti dans les villes. Comme ils parlent une langue Bantu, ils sont culturellement liés aux autres peuples de langue Bantu d’Afrique de l’Est, en particulier les Kamba, Meru, Embu et Chuka.La majorité de leur culture a été communiquée par des traditions orales très riches. La littérature orale est composée de poèmes originaux, histoires, fables, mythes, énigmes, et proverbes qui contiennent les principes de leur philosophie et codes moraux. Le Gicandi par exemple est un ancien poème d’énigmes qui est chanté sur les marchés publics et accompagné par des instruments de musique faits à partir de gourdes. Selon la tradition, le fondateur de la tribu est un homme nommé Gikuyu. Ses neuf filles sont censées être à l’origine des neuf sous-groupes. Chaque membre du sous-clan (mbari) sait de quel ancêtre, ou se quelle fille de Gikuyu, il provient. La transition d’une étape de la vie à une autre dans la société Kikuyu était autrefois marquée par des rites de passage, pour les hommes comme pour les femmes. Faisaient partie des étapes principales: la naissance du nouveau-né, l’étape du petit enfant, celle des enfants avant la circoncision ou l’excision, celle après la circoncision ou l’excision, la période du mariage sans puis avec enfants, et la vieillesse. Le concept de classes d’âge (mariika) est encore de la plus grande importance dans leur société. Un nom est attribué à chacun des groupes de circoncision (c’est-à-dire chacune des générations). Un rang est donné aux membres d’une même classe d’âge. Ce rang détermine la conduite des membres au sein d’une classe d’âge et celle envers les membres des autres groupes d’âge. Les aînés ont droit à davantage de respect. Les relations sont très solides entre les membres d’une même classe d’âge et continuent tout au long de leur vie, même si cela est moins vrai aujourd’hui. Traditionnellement, les Kikuyu vouent un culte à leurs ancêtres et leur Dieu unique appelé Ngai, nom emprunté aux Maasai. Dans le passé, ils avaient l’habitude d’offrir à Ngai des sacrifices d’animaux dans des endroits sacrés. Le Mont Kenya par exemple est considéré comme la maison de Dieu. Les Kikuyu se rassemblent encore quelques fois dans ces lieux pour des réunions religieuses et politiques. Traditionnellement, l’homme sorcier est une personne puissante qui prédit le futur, soigne, et libère les gens des mauvais augures. Son principal attribut est une gourde. Celle-ci contient des galets de rivière ramassés lors de son initiation, ainsi que des petits os et bâtonnets, des billes, des vieilles pièces et morceaux de verre, parmi d’autres choses. La conversion au Christianisme a été lente car ils ne voulaient pas abandonner leur propre culture. Encore de nos jours, beaucoup sont devenus chrétiens mais leurs coutumes sont encore très présentes. De nombreux Kukuyu s’opposent fermement à l’abolition de l’excision. Toutefois, à cause de l’influence du Christiansme et de l’éducation occidentale, ils ont de plus en plus tendance à être monogames. Et malgré le fait que la principale religion soit maintenant le Christianisme, certains ont conservé leurs croyances tandis que d’autres sont musulmans.
© Eric Lafforgue