727. BUSHI BHO MBULI BUGAKWILAGA MLUBHIGILI.

Ijina jimile, abhasuguma bhalibhadimi bha mitugo, kunguno yiniyo ikanza lingi bhagatumilaga nhungwa za mitugo ijina golecha nulu gumana nhungwa ndebhe, ijo jili jawiza gufumila kumitugo. Inhungwa jinijo bhagajitumilaga umugubheja nhungwa ja wikaji bho wiza kubhanhu bhabho.

Giko lulu, gufumila mu nhungwa jinijo, ulusumo lo jisuguma lunulu uluhayile, bhushi bho mbuli bhugakwililaga mlubhigili, (bhugabhizaga mbolela ulubhigili), lugigela.

Ijina gulubheja ulusumo lunulo abhasuguma bhagatumila mbuli ugolecha inhungwa ja bhanhu abho bhatogilwe gwikala bhung’wene. Abhoyi bhagwikanikaga giki bhadulile gwita ginhu jabho bhoyi bhung’wene.

Ulusumo lunulo lugabhizukijaga abhanhu giki, guti bhanhu bha luganga lumo igelelilwe bhatumame kihamo umumilimo ya gubhushikila uwisagiji bhobho umuluganda lo kaya yiniyo.

Kuyiniyo, umunhu uumo agasolelagwa guti mbuli, na mihayo yakwe ahakaya igabhizaga guti bhushi. Ugupandika bhushi wingi bho mbolela, dudakililwe gwenha mbuli kihamo umulugutu. Ili jidamu ugubhukuminga ubhushi bho mbuli kubhulingisiji bho kupandika mbolela ulu jilihanze ya lubhigili imbuli jinijo. Kuyiniyo, igelelilwe umunhu ajikuminge imbuli mgati ya lubhigili, kugiki adule kupandika mbolela.

Ulusumo lo jisuguma lunulu lulidizukija giki dudulile gupandika ginhu jawiza na solobho ya gwikala na bhanhu kunzila ya wilungi na wiyambilija, gukila gwita ginhu guti bho munhu umo.

Nang’hwe unseminari Yohana Maswizilo o Marykoll uyo olifumila Shinyanga, ukobhasuguma, alongeja giki, ulusumo lunulu luli na bhulangwa wingi gujilanija numo lulitumilwa. Uloyi lugabhinhaga nguzu abhanhu abho bhaliigwa guti bhaliigayiwa imhola. Ulusumo lunulo luliyombela higulya ya bhushi bho mbuli ubho bhugakwilaga bho nduhu ugudebha umulugutu.

Ulusumo lunulo lulidukomeleja giki amakoye ga bhuli lushigu ayo dugagapandikaga umuwikaji wise, gadulile gugalucha uwikaji wise bhubhiza bho wiza gukila ahagwandya. Giko lulidinha moyo go guleka ugugadilila kunguno uwiyambilija bhudulile gugamala amakoye genayo umuchalo jise.

Nang’hwe uMwanajumuiya Pd. Joseph Healey uwishirika lya Maryknoll alifunya bhumani bhokwe ahigulya ya ulusumo lunulu. Ubhushi bho mbuli bhugulolagwa guti makoye ayo gagigelaga kubhanhu. Amakoye genayo gadadulile ugwiligwa umuwikaji wise. Giko dudulile gukapandika na gugagalucha gubhiza ga solobho guti mbolela ja bhushi bho mbuli umu wikaji bho bhuli lushigu. Imbolela igilelega mulugutu, ilolecha giki amakoye gagilelelaga umuwikaji bho bhanhu.

Giko ugwita bhushi mulugutu ili hali ya bhumunhu iyo ili kajile ako kadamanyikile, ha makoye na mayange ga bhanhu. Uwikaji bho bhanhu bhuli nkundi go makoye guti gwiyiinha miganiko umo gali nkundi go bhushi bho mbuli. Ni bhuli naliyomba chiniko? Uwikaji bho bhanhu bhugapandikagwa na makoye ayo galiheke umuwikaji. Uwikaji ubhupya bhudulile gubheja ginhu jawiza na gugalucha wikaji bho bhanhu bhingi.

GULINGANIJA MUBIBILIA.

Mathayo 18: 19-20.

1 Yohana 5:14.

Zaburi 133: 1.

KATUMAMILILE KA JINAHAHA NA MUDINI

Akatumamile ka lusumo lunulu umuafrika lugakomelejaga noyi uguwinja ubhuyiyene ubho bhuli agati yise. Akajile kawikaji bho kihamo kagenhaga maendeleo ukubhanhu bhise abha jiafrika.

Abhanhu abhingi bhagatumamaga milimo ku nguno yabho bhinikili, na makanza gangi bhagagayegelaga amakoye ga bhahabhi na mpaga bhagabhalembaga. Ijigemelo ijisoga ili wibhi bho hela bho Kenya.

Bhanakenya na bhanhu abhangi abha nhungwa ja wiza yigelelilwe bhalungane ugubhulema uwibhi bhunubho umu Si yabho. Ubhulugu bhunubho bhulibhogulwiwa na bhanhu bhose idigubhalekela bhatumami bha selekali duhu.

Ulu dulilishigila iliganiko lya bhukristo, ulusumo lunulu lugutumilwa ijinagudebha solobho higulya ya jumuiya ndododo jajikristo (SCCs). SCCs jiniji jili mafumilo ga kaya ijojikumingaga kihamo gwikala guti kaya ya Ng’wa Mulungu gubhitilila gusangila wiza bhose ubho Mulungu obhinha.

Dugalizengaga ilikelesia umo dugapandikilaga bhupiji bho bhuja na bhuja gubhitila gubhudimiila ubhulangwa bhose ubho umayu wise ulikelesia odinha, gufumiila mu jumuiya jiniji SCCs. Kuyiniyo ili kufumiila mu kaya imo iyo igalunganaga na yingi jabheja jumuiya ndododo ja jikristo ijo jigabhejaga likelesia.

KISWAHILI: KINYESI CHA MBUZI HUPATIKANA KWA WINGI ZIZINI.

Kijadi, wasukuma ni wafugaji, kwa hiyo wakati mwingine hutumia tabia za mnyama katika kuonesha au kutambua tabia fulani zilizo nzuri ambazo hutambuliwa kutoka kwa mnyama fulani na kuzitumia kwa watu ili kuunda maisha ya watu katika jamii zao.

Hivyo basi, kutokana na tabia hizo methali ya kisukuma inazaliwa isemayo Kinyesi cha mbuzi hupatikana kwa wingi zizini (ambacho baadaye huwa mbolea). Hiyo hupatikana sana kwenye kwenye zizi (kizizi).

Katika kuunda methali hiyo, waukuma hutumia mbuzi kuonesha tabia za watu ambao hupenda kukaa peke yao, wakidhani kuwa wanaweza kusimamia na kufanya mambo yao peke yao.

Methali hii inawakumbusha watu kuwa kama washiriki wa jamii lazima washirikiane katika shughuli mbali mbali ili kupata au kufikia lengo la kawaida la jamii. Kwa hiyo, mtu mmoja huchukuliwa kama mbuzi, na maoni yake ni kinyesi. Ili kupata kinyesi kingi cha mbolea ya samadi, tunahitaji kuleta mbuzi pamoja ndani ya zizi. Ni vigumu kukusanya kinyesi cha mbuzi kwa ajili ya mbolea hiyo ya samadi nje ya zizi. Kwa hiyo, ili mtu aweze kuisusanya mbolea hiyo, anahitaji kuwakusanya mbuzi ndani ya zizi.

 Methali hii ya kisukuma inatufundisha kwamba ni kwa njia ya umoja na mshikamano tunaweza kupata kitu kizuri na muhimu katika jamii yetu, badala ya kufanya vitu kama mtu mmoja.

Naye mseminari Yohana Maswizilo wa shirika la Maryknoll anayetokea Shinyanga, Tanzania kwenye jamii hiyo ya Kisukuma, anaongeza kwa kusema kwamba, Methali hii ina mafundisho mengi kulingana na hali ambayo inatumiwa.  Yenyewe hutumiwa kuhamasisha watu katika hali ambayo watu wanahisi kutokuwa na usalama na wakati changamoto zinakuja katika maisha yao juu ya kitu kingine. Methali inahusiana na kinyesi cha mbuzi ambacho huongezeka bila kujua katika mahali maalum na vile vile kwenye zizi.

Metheli hii inatuhimiza kwamba shida tunazopitia katika maisha yetu ya kila siku zinaweza kubadilisha maisha yetu bila kujua, yakawa maisha bora.  Hivyo inatutia moyo kupuuza changamoto kwa sababu inatoa suluhisho la changamoto hizo kwa kuhimiza ushirikiano mzuri katika jamii.

Naye MwanaJumuiya Padri Joseph Healey wa Shirika la Maryknoll anatoa tafsiri yake mwenyewe kuhusiana na methali hii kwamba: Kinyezi cha mbuzi hurejelewa kama changamoto na shida ambazo zinapatikana kwa wanadamu. Changamoto hizo haziwezi kuepukwa katika maisha yetu.

Hivyo, tunaweza kuzipata na kuzibadilisha kuwa vitu muhimu kama mbolea ya mbuzi katika maisha yetu ya kila siku. Mbolea hiyo hupatikana katika zizi, inamaanisha kuwa changamoto na shida zote hupatikana katika maisha ya mwanadamu.

Hivyo kumwaga kinyesi zizini, ni hali ya kibinadamu ambayo ina tabia isiyojulikana, changamoto na shida za watu. Maisha ya mwanadamu ni kitovu cha changamoto na shida kama vile kushirikishana mawazo katika jamii ni kituo cha kinyesi cha mbuzi. Kwa nini nasema hivyo? Maisha ya wanadamu yanakabiliwa na changamoto na shida tofauti maishani. Maisha mapya yanaweza kuunda vizuri na kubadilisha maisha ya watu wengi.

KUFANANISHA NA BIBILIA

Mathayo 18: 19-20: “Tena ninawaambia, ikiwa wawili kati yenu watakubaliana juu ya kitu chochote wanachoomba, Baba yangu aliye mbinguni atawafanyia. Kwa maana ambapo wawili au watatu wamekusanyika kwa jina langu, mimi nipo katikati yao. “

1 Yohana 5:14 “Na hii ndio ujasiri tunao naye, ya kwamba ikiwa tutaomba chochote kulingana na mapenzi yake, hutusikia.”

Zaburi 133: 1 “Tazama, ni nzuri na ya kupendeza nini ndugu wanapokaa katika umoja!”

MATUMIZI YA KISASA NA YA KIDINI

Matumizi ya methali hii katika hali ya Kiafrika husaidia sana kuondoa ubinafsi ambao upo kati yetu. Tabia ya ujamaa huathiri sana maendeleo ya jamii zetu za Kiafrika. Wengi wa watu hufanya kazi kwa ustawi wao wenyewe na wakati mwingine hufurahia mateso ya masikini na wahitaji na hata kuwadanganya. Mfano mzuri ni shughuli za ufisadi nchini Kenya. Wakenya wote na watu wengine walio wema watapaswa kuungana ili kupiga ufisadi katika nchi yao. Vita inapaswa kuwa ya wote na sio ya kuwaachia kwa viongozi wa umma tu.

Tunapofikia wazo la Ukristo, methali hii inaweza kutumika katika kueleza umuhimu wa Jumuiya ndogo za Wakristo (SCCs). SCC hizi ni matokeo ya familia zilizojumuishwa pamoja na kuishi kama Familia ya Mungu kupitia kushiriki wema wote ambao Mungu amewapa. Ni kutoka kwenye hizi SCC ndio tunalijenga kanisa ambamo ndani yake tunapata wokovu wa milele kwa kufuata mafundisho yote ambayo Mama yetu Kanisa ametukabidhi. Kwa hiyo ni kutoka kwenye familia moja ambayo inaungana na nyingine kuunda Jumuiya ndogo ya Wakristo na baadaye kanisa kwa ujumla. \

goats1

ENGLISH: GOAT DROPPINGS (THAT LATER BECOME MANURE) ARE MAINLY FOUND IN A LOAFING SHED (barn).

Traditionally, the Sukuma are pastoralists, hence sometimes they use an animal’s behavior in portraying or identifying some useful behavior observed from this animal and apply them to the people in order to shape the living of the people in their respective communities. Hence from this characteristic of the Sukuma comes the Sukuma proverb Goat droppings (that later become manure) are mainly found in a loafing shed (barn).

In creating this proverb, the Sukuma use goat to show the characteristic of people who like to stay in isolation with others thinking that they can manage to do their things alone. This proverb reminds people that as the members of the community they have to cooperate in various activities in order to obtain or achieve the common goal of the community. Thus one person is regarded as a goat, and his/her ideas are the droppings. In order to get many droppings for manure, we need to bring the goats together inside the loafing shed. It is difficult to collect goat droppings for manure outside the loafing shed. Therefore in order for one to collect the manure one needs to gather the goats inside for that purpose. This Sukuma proverb teaches us that it is through unity and solidarity that we can attain something stable and useful in our community rather than doing things as a single individual.

Maryknoll Sukuma seminarian Yohana Maswizilo from Shinyanga, Tanzania adds:

This proverb has many teachings according to the situation where it is used. This proverb is used to motivate people in a situation where people feels insecure and when challenges come in their lives about something else. The proverb relates with the goat droppings that increase unknowingly in a specific place as well as at the loafing shed. It motivates us that the problems that we face in our daily life can change our life unknowingly into the better life. The proverb encourages us not to ignore the challenge because it gives another challenge to solve it.

This is my own interpretation of the proverb: Goat droppings are referred as challenges and problems that exist in human beings. They can not be avoided in our lives. We can face them and turn them into useful things as the manure of goats in our daily life.  Mainly found in a loafing shed means that the challenges and problems are always found in human life. Therefore the loafing shed is a human situation that possess unknown behavior, challenges and problems for people. Human life is a center of challenges and problems just as the loafing shed is the center of goat droppings. Why do I say that? Human life faces different challenges and problems in life. New life can be formed to transform many lives of people.

BIBLICAL PARALLELS

Matthew 18: 19-20: “Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I in the midst of them.”

1 John 5:14 “And this is the confidence we have in him, that if we ask anything according to his will he hears us.”

Psalm 133:1 “Behold, how good and pleasant it is when brothers dwell in unity!”

CONTEMPORARY USE AND RELIGIOUS APPLICATION

The use of this proverb in an African context helps much to removal the individualism that exists among us. This egoism tendency affects much in the development of our African communities. Most of the people work for their own wellbeing and sometimes enjoy the sufferings of the poor and the needy and even corrupt them. A good example is the corruption activities in Kenya. All Kenyans and other people of good will should join hands to fight against corruption in their country. The battle should be for all to fight and not leave it to the public officials only.

When we come to the Christian sense, this proverb can be applied to the importance of Small Christian Communities (SCCs). These SCCs are the result of families joined together and living as the Family of God through sharing all the goodness God has granted them. It is from these SCCs that we build up the church where we obtain the eternal salvation through following all the teachings that our Mother Church has entrusted to us. Thus it is from a single family which unites with others to form a Small Christian Community and later the church as a whole.

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