Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ingilile ku mhuli iyo ili ndimu nhale, aliyo nayo igutumagwa. Akajile kaneko kalilola umo bhamanilila abhanhu ab’ingi, igiki, abhobhagatumagwa bhagab’izaga bhanhu bhadoo.

Umukab’ila ya Jisuguma, ‘mhuli’ ilingisilile: Munhu ntale nulu uyo aliwikujo. Giko lulu bhanhu bhalebhe bhagayombaga; “mapuli gagib’uchaga,” ilingisilile giki, ‘amapuli gagiyambilijaga, bho gwitumamila.

Akajile ka bhanhu, umunhu utale adatumagwa sagara sagara, nonono na bhadoo. Aliyo gagigelaga makanza ga makoye agagwifumbukija, aho igelelilwe gumtuma nulu munhu ntale. Ukuli munhu ntale uguzunya kutung’wa bhuli widohya.

Kuyiniyo, abhasuguma bhagatumila jigano ijo jilina bhanhu bha solobho bhadatu, abho pye bhali na bhudula, ikujo na Nguvu ijojilinganilile. Aliyo lulu igigelelwa giki umo obho atung’we gujubhapija bhana abho bhahaga gulib’ila muminzi. Agatung’wa uumo obho. Uja ukabhapija abhana bhenab’o. 

Kuyiniyo lulu, gufumila mujigano jinijo, ulusumo lunulo ulojisuguma, “Na Mhuli igatumagwa,” giki, nu munhu uyo aliosolobho, adulile gutung’wa, lumanyika guti nzila ikujo iyoigatumikaga umumakanza gagumtuma untale.

Ulusumo lwenulo lugalenganijiyagwa nu kuli munhu uyo alintale ijina wikaji, nulu ijina gubhiza na nimo ntale, mubhanhu bhenabho, uyo azunije ugutung’wa na bhiye gujuitumama iyo idulile gwenha solobho yabho aha kaya, umuchalo na nulu umusi yiniyo.

Ijina gubheja kajile, abhasuguma bhagatumila lumeng’ho lo Mhuli iyo ilindimu nhale na iyo ili nanguzu ningi noi, kugiki gubhalanga abhananzengo higulya ya kubhiza nilange lya widohya na bhutumami bho milimo ya gubheja chalo.

Jilihoi jigemelo ja gatumamile ka lusumo lunulu. Lushigu lumo Msenyere (Askofu) o jisuguma umo o Tanzania agasumba lugendo guja ku si ya kule. Ntumami umo agahaya gung’winha mhela ya guchala kuli nwani ng’wiye uyo wikalaga uko alajile umusenyere. Haho adinanomba uwambilijiwa ubho ugufuma kuli Msenyere, agalutumia ulusumo lunulo. Haho na haho umsenyere agazunya uguichala imhela.

Kuyiniyo, ulusumo lwenulo lulilanga bhanhu higulya ya kub’iza na nhungwa ja widohya umuchalo. Inhungwa jinijo judulile gwenha solobho aho bhali, ku nguno, bhuli ng’wene uyo alinajo inhungwa jinijo, azunije ugutungwa na b’iye gujuita iyo idulile gub’eja kaya, nulu chalo na nulu Sii yabho.

Ijinagongeja, ulusumo lunulo hangi, lulilanga bhanhu higulya ya kuwikala na uwidohya bho munhu untale ng’winuyo ijinabhutumami bho milimo ya gwenha mholele na solobho umuchalo.

SWAHILI: HATA TEMBO HUTUMWA

Chanzo cha methali hiyo, ni mnyama mkubwa ambaye ni Tembo anayehusianishwa na kutumwa. Hii ni kutokana na kuwepo kwa mazoea ya watu wengi, kuwa na kawaida ya kuwatuma watu wadogo.

Katika lugha ya Kisukuma, “mhuli”, yaani, Tembo, maana yake ni: Mtu mkubwa au mwenye heshima. Ndivyo baadhi ya watu pia husema; “mapuli gagib’uchaga,” yaani, “tembo hubebana (husaidiana)”, wakiwa na maana ya kusema, watu wakubwa huhudumiana.

Kwa kawaida mtu mkubwa hatumwi ovyo ovyo, hasa na mdogo. Lakini hutokea wakati wa shida ya dharura, ambapo inabidi kutuma hata mtu mkubwa, kwa mtu mkubwa kukubali kutumwa ni kujinyenyekea.

Kwa hiyo wasukuma walitumia hadithi ilihusisha watu muhimu watatu ambao wote ni wenye heshima, uwezo, nguvu zilizosawa. Lakini ilitakiwa mmoja wao atumwe kwenda kuwaokoa watoto waliotaka kuzama majini. Akatumwa mmoja wao. Akaenda kuwaokoa watoto hao.

 Kwa hiyo, kutokana na hadithi hiyo, methali hiyo ya kisukuma isemayo, “Hata tembo hutumwa,” yaani, hata mtu muhimu, anaweza kutumwa, ikajulikana kama njia ya hekima utumikayo wakati wa kumtuma mkubwa.

Methali hiyo hulinganishwa kwa mtu mkubwa kiumri, au mwenye cheo kikubwa, katika jamii hiyo, ambaye hukubali kutumwa na wengine kwenda kufanya kazi za kuleta maendeleo yao katika familia, jamii, na Taifa kwa ujumla.

Katika kujenga mtindo huo, wasukuma walitumia ishara ya tembo ambaye ni mnyama mkubwa na mwenye nguvu zaidi, ili kuwafundisha wanajamii juu ya kuwa na maadili ya unyenyekevu wa kuwawezesha watu kutoa huduma katika jamii.

Kuna mfano mzuri wa matumizi ya methali hii. Siku moja Askofu Msukuma wa Tanzania alifunga safari kwenda mbali. Mtumishi mmoja alitaka kutuma zawadi kwa rafiki aliyeishi mahali askofu alikokuwa anaenda. Kabla ya kuomba msaada kutoka kwa askofu alitumia methali hii kuhusu tembo. Mara moja askofu alikubali kupeleka zawadi.

Kwa hiyo, methali hiyo huwafundisha watu juu ya kuwa na maadili ya unyenyekevu katika jamii. Maadili hayo huweza kuleta maendeleo kati yao, kwa vile kila mwenye maadili hayo huwa tayari kukubali kutumwa na wenzake kwenda kufanya kazi za ujenzi wa familia, jamii na Taifa kwa ujumla.

Zaidi ya hayo, methali hiyo pia hufundisha watu namna ya kuiga unyenyekevu wa mtu huyo mkubwa katika kutekeleza huduma za kuleta amani na maendeleo katika jamii.

ENGLISH: EVEN AN ELEPHANT, THAT IS, AN IMPORTANT PERSON, CAN BE SENT.

The foundation of the overhead proverb, is the elephant which is the largest animal that, however, can be sent. This is due to the existence of habits among many people who have the tendency to send small people.

In the sukuma language, “Mhuli”, that is, elephant, meaning: great or reverent man. So some people also say; “The elephants carry one other,” that is, “elephants are interconnected (help one another)”, meaningful to say, older people work together.

Usually it is not right at all, especially for small persons to send the big person. But it happens during an emergency, where you have to send even a bigger one, for the greatest person to accept such an assignment is to be humble.

So the sukuma people used the story that consisted of three key people who are all respected, capable, and powerful. But one of them had to be sent to rescue the children who wanted to sink into the water. He was sent one of them. He went to rescue those children.

Therefore, thanks to the story, which led to the spread of the artificial proverb that says, “Even an elephant is sent,” that is, even an important person, can be sent. Such proverb became known as the wise way to use while sending a great person.

This proverb is likened to a great, prominent member of the community, who agrees to be sent by others to work towards their development in the family, community, and the nation as a whole.

In creating this proverb, the Sukuma people used the symbol of the elephant, the largest and strongest animal, to teach the values of humility that is required for giving services to their societies.

There is a good example of the usage of this proverb. One day a Tanzanian bishop started a trip away. One servant wanted to send a gift to a friend who lived at where the bishop was going. Before asking for help from the bishop he used this proverb about elephant. Immediately the bishop agreed to send a gift.

In some ways this Sukuma proverb and its teaching is countercultural. Some African men consider it a near taboo to be sent by a woman.

Furthermore, this proverb also teaches people on how to imitate the humility of such great person in fulfilling their service for their developments.