Author: Sukuma legacy

1517. SUKUMA: MINO NAGAB’ISA.

Imbuki ya lusumo lunulo ifumilile kuli munhu uyo agolecha mino gakwe bho guseka ulu alihanze ya numba yakwe. Umunhu ng’wunuyo ogabhisaga amino gakwe genayo ulu oshiga aha kaya yakwe kunguno ya gubhisa ginhu ijo adatogilwe abhangi bhajibhone. Hunagwene agayomba giki, “mino nagab’isa.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adolechaga hape sagala inguzu, likujo lyakwe, nu bhulingisilo bhokwe umukikalile kakwe kenako. Umunhu ng’wunuyo, agajolechaga inguzu na masala gakwe ahikanza ilo ligelelilwe gubhalanga gwikala chiza abhanhu bhakwe kunguno ya likujo lwakwe linilo umuwikaji bhokwe bhunubho. Uweyi agadujaga ugubhatongela chiza abhanhu bha ha kaya yakwe kunguno ya gubhutumila hikanza liza ubhudula bhokwe bhunubho umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikalola nuyo agolecha mino gakwe hikanza lilebhe na gugabhisa ahikanza ilyawiza ugwita chene, kunguno nuweyi agabhutumila ubhudula na masala gakwe ahikanza lwa gubhatongela chiza abhanhu bha ha kaya yakwe, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “mino nagab’isa.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na witegeleja bho gutumila bhudula na masala gabho bho gubhatongela chiza abhanhu bhabho, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Mithali 12:23.

Mathayo 6:6.

1 Samweli 16:7.

SWAHILI: MENO NIMEYAFICHA.

Asili ya methali hii yaweza kufuatiliwa kutoka kwa mtu aliyeonesha meno yake kwa kucheka alipokuwa nje ya nyumba yake. Mtu huyo aliacha kuonesha meno yake hayo baada ya kufika nyumbani kwake kwa sababu ya kuficha kitu ambacho hapendi kuwaonesha wengine. Ndiyo maana alisema kwamba “meno nimeyaficha.”

Methali hii hulinganishwa kwa mtu yule ambaye haoneshi waziwazi nguvu, hekima, au nia yake kila mahali maishani mwake. Mtu huyu hufichua nguvu, uwezo na akili yake kwa wakati unaofaa kwa sababu ya hekima yake hiyo maishani mwake. Yeye hufanikiwa kuwaongoza vyema wanafamiliya wake kwa kuwalea vyema kwa sababu ya hekima yake hiyo ya kufichua uwezo wake kwa wakati unaofaa maishani mwake.

Mtu huyo hufanana na yule aliyefichua meno yake kwa kucheka wakati fulani na kuyaficha kwa wakati unaofaa, kwa sababu naye pia hutumia uwezo na akili yake kwa kuwalea vyema wanafamilia wake kwa wakati unaofaa maishani mwake. Ndiyo maana yeye husema kwamba “meno nimeyaficha.”

Methali hii huwapa watu mawazo ya unyenyekevu, hekima, na kujizuia. Inawatia moyo wasijisifu au kuonesha kila kitu walichonacho, bali kutenda kwa busara na kufichua uwezo wao pale inapobidi. Pia inawaonya wengine wasiwadharau watu kulingana na mwonekano wa nje, kwa sababu nguvu zilizofichwa zinaweza kuwa na nguvu sana maishani mwa mtu aliyenazo.

Mithali 12:23: “Mtu mwerevu huficha maarifa, lakini moyo wa wapumbavu hutangaza upumbavu.” Hii inaonesha wazo la “meno yaliyofichwa,” ambapo hekima huwekwa kimya badala ya kuoneshwa.

Mathayo 6:6: “Bali wewe usalipo, ingia chumbani mwako, funga mlango, umwombe Baba yako asiyeonekana.” Hii inaonesha thamani ya kufanya mambo kwa siri badala ya kujionesha.

1 Samweli 16:7: “Mwanadamu hutazama mwonekano wa nje, lakini Bwana hutazama moyo.” Hii inasisitiza kwamba kilichofichwa ndani ya mtu ni muhimu zaidi kuliko kile kinachoonekana nje.

Kwa hiyo msemo “meno nimeyaficha” unatukumbusha kwamba nguvu na hekima ya kweli hazionekani kila wakati. Mtu mwenye busara anajua wakati wa kukaa kimya na wakati wa kutenda, na hatupaswi kamwe kuwahukumu wengine kwa mwonekano wa nje pekee.

 

ENGLISH: “I HAVE HIDDEN TEETH.”

The original of this proverb can be traced back from a person who showed his teeth by laughing while he was outside of his house. This person stoppped showing his teeth after reaching at his home because of hiding something which he does not like to show to others. That is why he said “I have hidden teeth.”

This proverb is equated to a person who does not openly show his strength, wisdom, or intentions every where in his life. This person reveales his power, ability as well as intelligence at the right time because of his wisdom in life. He manages to nicely lead his members by nurturing them because of his wisdom of revealing his ability at the right time in his life.

This person resembles the one who revealed his teech by laughing at the certain time and hiding them at a right time, because he also uses his ability and intelligence by nurturing his family members at the right time in his life. That is why he says “I have hidden teeth.”

This proverb imparts in people ideas of humility, wisdom, and self-control. It encourages them not to boast or display everything they have, but to act wisely and reveal their abilities when necessary. It also warns others not to underestimate people based on outward appearances, because hidden strength can be very powerful.

In the Book of Proverbs 12:23: “A prudent man conceals knowledge, but the heart of fools proclaims folly.” This reflects the idea of “hidden teeth,” where wisdom is kept quietly rather than displayed.

In the Gospel of Matthew 6:6: “But when you pray, go into your room, close the door and pray to your Father, who is unseen.” This shows the value of doing things in secret rather than for display.

In the First Book of Samuel 16:7: “Man looks at the outward appearance, but the Lord looks at the heart.” This emphasizes that what is hidden inside a person is more important than what is seen outside.

Therefore the saying “I have hidden teeth” reminds us that true strength and wisdom are not always visible. A wise person knows when to remain silent and when to act, and we should never judge others by appearance alone.

1516. SUKUMA: LIGUNKAYULA MINO.

Akahayile kabhasuguma kenako kandija kuwikaji bhobho, umo amino gagolechaga nguzu, bhukandikija na bhudula bho gukayula kinhu gete. Uwikaji bhobho bhunubho, bhulolecha ndimu nhali iyo idulile gunkayula munhu bho mino gayo mpaka ucha. Hunagwene abhanhu bhaganhugulaga umunhu ng’wunuyo bho guyomba giki, “ligunkayula mino.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adina witegeleja bho guyilanhana chiza ikaya yakwe umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo agazunulijaga miganiko ga bhanhu bha masala mabhi gashiga aha kaya yakwe kunguno ya gugayiwa witegeleja umuwikaji bhokwe bhunubho. Uweyi agiyenhela ikaya yakwe makoye ga nduhu gushila kunguno ya kugazunulija miganiko ga bhanhu bha masala mabhi aha kaya yakwe yiniyo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo agalyegala lilimu likali mpaga lyunkayula kunguno nuweyi agagazunilijaga gwingila ha kaya yakwe miganiko ga bhanhu bha masala mabhi mpaka wiyenhela ikaya yakwe yiniyo makoye ga nduhu gushila, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhaganhugula bho guyomba giki, “ligunkayula mino.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gulema guzunilija miganiko gabhubhi gwingila kubhanhu bhabho, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Ayubu 37:20.

Yeyemia 50:17.

1 Petro 5:8.

Mithali 21:23.

Mathayo 7:25.

Waefeso 6:11.

SWAHILI: LITAMSAGA KWA MENO.

Msemo huu wa wasukuma unatokana na maisha yao kitamaduni, ambapo meno huashiria nguvu, shinikizo, na uwezo wa kuponda kitu kabisa. Huonesha taswira ya kitu kinachotafunwa au kupondwa na mnyama hatari bila kukoma, hadi kiweze kukipinga. Mnyama kama huyo humtoa mtu uhai. Ndiyo maana watu huonyana kwa kusema “litakusaga kwa meno.”

Msemo huu hulinganishwa kwa mtu ambaye hujiweka katika hali ya kupata changamoto kubwa sana maishani mwake. Mtu huyu hutumia ushauri mbaya katika kuendesha familia yake kwa sababu ya kutokuwa mwangalifu katika maisha yake. Yeye husababisha kuwepo kwa matatizo yasiyoisha kwa wanafamilia wake kwa sababu ya kuruhusu mawazo hayo mabaya yawafikie wanafamilia wake katika maisha yake hayo ya kila siku.

Mtu huyu hufanana na yule aliyepondwa na mnyama hatari wa kuondoa uhai wake kwa sababu naye pia huwaruhusu watu waovu waifikie familia yake ambao husababisha kuwepo kwa matatizo yasiyoisha kwa wanafamilia wake. Ndiyo maana watu hao humuonya kwa kusema “litakusaga kwa meno.”

Msemo huo huwafundisha watu kuhusu: hatari ya kutokuwa mwangalifu kuhusu hali au watu wanaoharibu ustawi wa mtu polepole, na hitaji la kutafuta msaada au hekima kabla changamoto hazijawa kubwa. Yenyewe hukumbusha jamii kwamba si hatari zote huja ghafla, baadhi ya hizo “kusaga” polepole lakini kwa uhakika.

Ayubu 37:20.

Yeyemia 50:17.

1 Petro 5:8. “Adui yenu Ibilisi huzunguka-zunguka kama simba angurumaye akitafuta mtu wa kummeza.” Kama vile meno ya kusaga, uovu unaweza kummeza mtu polepole.

Mithali 21:23. “Wale wanaolinda midomo yao na ndimi zao hujilinda na maafa.” Kutojali kunaweza kumwongoza mtu katika hali zinazomkandamiza.

Mathayo 7:25. “Mvua ikanyesha, vijito vikafurika, na pepo zikavuma… lakini haikuanguka, kwa sababu msingi wake ulikuwa juu ya mwamba.” Msingi imara humsaidia mtu kuhimili shinikizo ambazo zingemponda.

Waefeso 6:11. “Vaeni silaha zote za Mungu, mpate kusimama dhidi ya hila za ibilisi.” Nguvu ya kiroho humlinda mtu kutokana na kushindwa.

Kwa ujumla, msemo huo ni onyo na somo: maisha yana nguvu ambazo zinaweza kumponda mtu polepole, lakini hekima, imani, na nguvu zinaweza kumsaidia mtu kuvumilia na kuzishinda.

ENGLISH: IT WILL GRIND YOU BY TEETH.

This Sukuma saying comes from the traditional life of the Sukuma people, where teeth symbolize strength, pressure, and the ability to crush something completely. It reflects an image of something being relentlessly chewed or ground down by a dangerous animal, until it cannot resist it. Such creature takes life of a person. That is why people warn each other by saying “it will grind you by teeth.”

This saying is compared to a person who puts himself in a situation of facing a very strong challenge in his life. This person uses evil advices in running his family because not being carefully in his life. He causes endeless problems to his family members because of letting evil idea reach his family members in his daily life.

This person resembles a person who was ground by dangerous animal that killed him because he also lets evil people reach his family which cause endelless problems to his family members. That is why people warn him by saying “it will grind you by teeth.”

This saying teaches people about: the danger of not being cautious of situations or people that slowly destroy one’s well-being, and the need to seek help or wisdom before challenges become overwhelming. It reminds the community that not all dangers come suddenly some “grind” slowly but surely.

Job 37:20.

Psalm 50:17.

1 Peter 5:8. “Your enemy the devil prowls around like a roaring lion looking for someone to devour.” Just like teeth grinding, evil can slowly consume a person.

Proverbs 21:23. “Those who guard their mouths and their tongues keep themselves from calamity.” Carelessness can lead one into situations that “grind” them down.

Matthew 7:25. “The rain came down, the streams rose, and the winds blew… yet it did not fall, because it had its foundation on the rock.” A strong foundation helps a person withstand pressures that would otherwise crush them.

Ephesians 6:11. “Put on the full armor of God, so that you can take your stand against the devil’s schemes.” Spiritual strength protects a person from being overcome.

Overall, the saying is a warning and a lesson: life has forces that can slowly crush a person, but wisdom, faith, and strength can help one endure and overcome them.

1515. SUKUMA: NDINGO JA MIMBO GA NG’WA JIBUNDULILA.

Ujibundulila oli ningi o mbina za kale uyo wimbaga mimbo ayo gimbagwa umulikuminga lya bhanhu, umumamilimo ya bhuyegi na mulikanza lya gwilomela majigano. Amimbo gakwe genayo, galangaga bhanhu gwikala chiza, na gubhahugula umuwikaji bhobho bhunubho. Hunagwene abhanhu bhagagitana amimbo gakwe genayo giki, “ndingo ja mimbo ga ng’wa jibundulila.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alina witegeleja bho guyomba mihayo ya gubhambilija bhanhu umukikalile kakwe kenako. Umunhu ng’wunuyo, agayombaga mihayo iyo igabhalangaga abhiye gwigulambija kutumama milimo na gwikala chiza na bhichabho, kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe kenako. Uweyi agadulaga ugubhalela chiza abhanhu bha ha kaya yakwe yiniyo kunguno ya witegeleja bhokwe ubho guyomba mihayo miza umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu ningi uyo wimbaga mimbo gagubhalanga bhanhu gwikala chiza na bhichabho, kunguno nuweyi agayombaga mihayo ya gubhalanga gwikala chiza abhanhu bhakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhenabho bhagiitanaga imihayo yakwe yiniyo giki, “ndingo ja mimbo ga ng’wa jibundulila.”

Ulusumo lunulo lolanga bhanhu higulya ya kudebha solobho ya kudegeleka na witegeleja bho guidebha imihayo iyo iliyombwa na bhichabho kugiki bhadule kutumama milimo yabho chiza na kupandika matwajo mingi umukaya jabho jinijo.

Mithali 1:5–6.

Mathayo 13:34.

1 Nyakati 16:23-25.

1 Nyakati 16:8-9.

Zaburi 40:9.

Warumi 10:15.

 

 

SWAHILI: UJUMBE WA NYIMBO ZA JIBUNDULILA.

Katika utamaduni wa Wasukuma, Jibundulila alikuwa kiongozi wa ngoma za jadi ambaye nyimbo zake ziliimbwa wakati wa mikusanyiko ya kijamii kama vile sherehe, au wakati wa kusimulia hadithi. Nyimbo zake si za burudani tu; bali pia zinabeba ujumbe wa kina kuhusu maisha, maadili ya jamii, na marekebisho ya kijamii. Methali hii “ujumbe wa nyimbo za Jibundulila” huashiria hekima na mafundisho yaliyofichwa ndani ya nyimbo hizo.

Methali hii hulinganishwa kwa mtu ambaye huzungumza kwa njia isiyo ya moja kwa moja lakini kwa busara ya kutosha kuwafundisha wengine kwa kutokabiliana na masuala hadharani bali kwa kutumia hadithi, nyimbo, au methali kuwasilisha ukweli. Mtu huyu hutumia maneno yake kwa kuwafundisha wengine jinsi ya kufanya kazi kwa bidii na kuishi vyema kwa sababu ya hekima yake maishani. Yeye hufanikiwa katika kuwalea wanafamilia wake kwa sababu ya hekima yake hiyo ambayo huwaelimisha wengine jinsi ya kuishi vizuri na kufanya kazi kwa bidii maishani.

Mtu huyu hufanana na yule kiongozi wa ngoma za jadi aliyeimba nyimbo zilizowafundisha watu jinsi ya kuishi vizuri kwa sababu naye pia huchagua maneno kwa uangalifu wa kutosha kufundisha, kurekebisha, au kuwaonya wengine bila ya kusababisha migogoro. Kama mwimbaji Jibundulila, maneno yake hutoa masomo muhimu kwa njia iliyofichika na isiyosahaulika. Ndiyo maana watu huyaita maneno yake hayo kwamba ni “ujumbe wa nyimbo za Jibundulila.”

Methali hii huwapa watu wazo la umuhimu wa kusikiliza kwa makini na kuelewa maana za ndani zaidi ya kile kinachosemwa au kuimbwa. Yenyewe huwakumbusha watu kwamba hekima mara nyingi hufichwa katika sanaa, utamaduni, na mila, na kwamba ujumbe unaokusudiwa kufundisha watu kuwa na tabia njema, huenda usiwe wa moja kwa moja kila wakati.

Mithali 1:5–6. Katika Kitabu cha Mithali, hekima mara nyingi hutolewa kupitia misemo mifupi na lugha ya ishara kwa kuwatia moyo watu kutafuta uelewa wa kina zaidi.

Mathayo 13:34. Yesu Kristo pia alifundisha kwa mifano kwa kutumia hadithi kuwasilisha ukweli wa kiroho kwa wale walio tayari kutafakari na kuelewa.

Katika Kitabu cha Zaburi, nyimbo hutumika kuelezea ujumbe kuhusu Mungu, maisha, na mwenendo wa mwanadamu, kama vile nyimbo za Jibundulila zinavyobeba mafundisho ndani ya mashairi yake.

Ujumbe wa nyimbo za Jibundulila unatukumbusha kwamba si ukweli wote unaosemwa waziwazi baadhi ya masomo yenye nguvu zaidi huja kupitia muziki, utamaduni, na tafakari.

 

ENGLISH: THE MESSAGE OF THE SONGS OF JIBUNDULILA

In Sukuma culture, Jibundulila was traditional dance leader whose songs were sung during communal gatherings such as dances, ceremonies, or storytelling moments. His songs are not merely for entertainment; they carry deep messages about life, morality, community values, and social correction. The proverb “the message of the songs of Jibundulila” points to the hidden wisdom and teachings embedded in such songs.

This proverb is compared to a person who speaks indirectly but wisely enough to teach others by not confronting issues openly but using stories, songs, or proverbs to communicate truth. This person uses his words to teach others on how to work hard and behave because of his wisdom in life. He becomes successefull in nurturing his family members because of his wisdom which educates others on how to behave and work hard in life.

This person resembles the traditional dance leader who sang songs which taught people on how to live well because he also choses words carefully enough to teach, correct, or warn others without causing conflict. Like the singer of Jibundulila, his words pass on important lessons in a subtle and memorable way. That is why people call his words “the message of the songs of Jibundulila.”

This proverb imparts in people an idea of the importance of listening carefully and understanding deeper meanings beyond what is spoken or sung. It reminds people that wisdom is often hidden in art, culture, and tradition, and that messages meant to guide behavior may not always be direct.

Proverbs 1:5–6. In the Book of Proverbs, wisdom is often given through short sayings and symbolic language by encouraging people to seek deeper understanding.

Matthew 13:34. Jesus Christ also taught in parables by using stories to convey spiritual truths to those willing to reflect and understand.

In the Book of Psalms, songs are used to express messages about God, life, and human conduct, much like Jibundulila songs carry teachings within their lyrics.

The message of the songs of Jibundulila reminds us that not all truth is spoken plainly some of the most powerful lessons come through music, culture, and reflection.

1514. SUKUMA: JINHILWA JA BHUZUGI.

Imbuki ya kahayile ka jisuguma kenako ingila mubhukengeji bho giki idi bhuli munhu adulile guzuga jiliwa jisoga nulu bhagatumila jitwilo ja mbika imo. Umunhu uyo alinajinhilwa ja guzuga chiza agasangilijaga ijisanjo bho bhudebha bhutale mpaka ozuga jiliwa jinonu ijo abhali bhajo bhagajitogagwa. Kuyiniyo lulu, ubhuzugi bhuli jinhilwa bhudi bhukamu bho guzuga duhu. Hunagwene umunhu uyo agazugaga chiza abhanhu bhaganhayaga giki, alina “jinhilwa ja bhuzugi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina bhumani ni kujo lya gwita ginhu chiza, umukikalile kakwe. Gitumo unzugi uyo alina jinhilwa ja gujigalucha jiliwa mpaga jabhiza ja kutogisha ukubhali bhajo, umunhu ng’wunuyo agaigaluchaga imilimo ya kawaida mpaga yafunya matwajo masoga kunguno ya bhumani na likujo lwakwe linilo umuwikaji bhokwe bhunubho. Uweyi agadulaga uguyitongela chiza ikaya yakwe kunguno ya bhumani bhokwe na likujo lwakwe linilo, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu nzugi uyo agajitumila chiza ijinhilwa ijo winhiwa nu Mulungu bho guzuka jiliwa jawiza, kunguno nuweyi agabhutumilaga ubhumani bhokwe ni likujo lyakwe bho gubhatongela chiza abhanhu bhakwe mpaka bhatogwa, umukikalile kakwe kenako. Hunagwene abhanhu bhakwe bhenabho bhaganhayaga giki alina “jinhilwa ja bhuzugi.”

Akahayile kenako kalanga bhanhu higulya ya solobho ya: kudebha na gujitumila ijinhilwa jabho, gutumila bhudula bho ng’wa munhu bho gubhambilija bhiye, na kudebha igiki ijinhilwa jabho jigelelilwe jibhambilije bhichabho, kugiki bhadule gwikala na bhuyeji umuwikaji bhobho bhunubho.

Kumbukumbu 8:10.

Warumi 14:6-7.

Kutoka 31:3-5.

Warumi 12:6.

1 Petro 4:10.

SWAHILI: ZAWADI YA UPISHI.

Katika utamaduni wa Wasukuma, kupika ni zaidi ya kuandaa chakula. Ni usemi wa utunzaji, hekima, na uwajibikaji. Msemo wa asili unatokana na uchunguzi kwamba si kila mtu anayeweza kupika vizuri, hata kama wana viungo sawa. Mtu mwenye “kipawa cha kupikia” anajua jinsi ya kuchanganya, kupima, na kuandaa chakula kwa njia inayoleta kuridhika na umoja kwa wale wanaokula. Kwa hivyo, msemo huo unasisitiza kwamba uwezo wa kweli ni zawadi inayozidi juhudi tu. Ndiyo maana watu huiita “zawadi ya upishi.”

Msemo huu hulinganishwa kwa mtu ambaye ni mwenye ujuzi na hekima ya asili katika kufanya mambo maishani mwake. Kama vile mpishi mwenye kipawa anavyogeuza chakula rahisi kuwa kitu cha kupendeza, mtu kama huyo hubadilisha kazi za kawaida kuwa matokeo yenye maana na mafanikio kwa sababu ya ujuzi na hekima yake hiyo ya asili maishani mwake. Yeye hufanikiwa katika kuendesha familia yake vizuri kwa sababu ya ujuzi na hekima yake ya asili katika matendo yake ya kila siku.

Mtu huyu hufanana na yule aliyetumia kwa busara vipaji vyake alivyopewa na Mungu kwa kupika chakula kizuri ambacho kilinufaisha wengine kwa sababu naye pia hutumia ujuzi na hekima yake ya asili kwa kufanya matendo mema ambayo huwanufaisha wanafamilia wake maishani mwake. Ndiyo maana watu wake hao husema kwamba ana “zawadi ya upishi.”

Msemo huu huwafundisha watu kuhusu: kutambua na kuthamini vipaji vya asili, kutumia uwezo wa mtu kuwatumikia wengine, kuelewa kwamba ujuzi ni kipawa na wajibu, na kufahamu kwamba si mafanikio yote hutokana na juhudi pekee, bali mengine hutokana na hekima na kipawa cha mtu aliyehusika kuyatekeleza.

Kutoka 31:3-5. Mungu alimjaza Bezaleli ujuzi, uwezo, na maarifa ya kufanya kila aina ya ufundi.

Warumi 12:6. “Tuna vipawa tofauti, kulingana na neema tuliyopewa kila mmoja wetu.”

1 Petro 4:10. “Kila mmoja wenu atumie kipawa chochote alichopokea kuwatumikia wengine.”

Maandiko haya yanasisitiza kwamba vipawa, kama kipawa cha kupikia, hutoka kwa Mungu na vinapaswa kutumika kwa manufaa ya wengine.

 

ENGLISH: THE GIFT OF COOKING.

In Sukuma culture, cooking is more than preparing food. It is an expression of care, wisdom, and responsibility. The original saying comes from an observation that not everyone can cook well, even if they have the same ingredients. A person with the “gift of cooking” knows how to combine, measure, and prepare food in a way that brings satisfaction and unity to those who eat. Thus, the saying highlights that true ability is a gift that goes beyond mere effort. That is why people call it “the gift of cooking.”

This saying is compared to a person who has natural skill and wisdom in doing things in his life. Just as a gifted cook turns simple food into something delightful, such a person turns ordinary tasks into meaningful and successful outcomes because of his natural skill and wisdom in his life. He becomes successifull in running well his family because of his natural skill and wisdom in his daily deeds.

This person resembles the one who applied wisely his God-given talents by cooking nice food which benefited others because he also uses his natural skill and wisdom for doing decent deeds which benefits his family members in his life. That is why his people say that he has “the gift of cooking.”

This saying teaches people about: recognizing and valuing natural talents, using one’s abilities to serve others, understanding that skill is both a gift and a responsibility, and appreciating that not all success comes from effort alone some comes from wisdom and gifting.

Exodus 31:3-5. God filled Bezalel with skill, ability, and knowledge to do all kinds of craftsmanship.

Romans 12:6. “We have different gifts, according to the grace given to each of us.”

1 Peter 4:10. “Each of you should use whatever gift you have received to serve others.”

These scriptures emphasize that talents, like the gift of cooking, come from God and should be used for the good of others.

1513. SUKUMA. UMUNHU UYU ALI NSABHI O BHUGOTA.

Akahayile akajisuguma kenako kingilile kuwikaji bha bhasuguma abho bhagikalaga lwande lo suguma ng’weli ya Tanzania. Aho wandijo ubhugota bholibhudolechaga miti ya gupija duhu, aliyo hangi bholechaga bhupija bho moyo, ni kujo lya gumala makoye kubhanhu. Umunhu uyo alinabhugota bho mbiga ningi wigelaga giki alina nguzu, bhugagaja, na wibhegeleja bho heke. Umunhu ng’wunuyo winhagwa ikujo na bhanhu bhakwe kunguno ya gugamala amakoye gabho chiza. Hunagwene abhanhu bhenabho bhagayomba giki, “umunhu uyu ali nsabhi o bhugota.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali na bhumani wingi wa gugamala amakoye umuwikaji bhokwe. Umunhu ng’wunuyo, adadumaga ugugamala amakoye kunguno ya bhumani bhokwe bhunubho umukikalile kakwe. Uweyi agadulaga ugubhalela chiza abhanhu bha aha kaya yakwe kunguno ya bhumani bhokwe bhunubho ubho gugamala amakoye chiza, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nu nsabhi obhugota bho gupija bhanhu kunguno nuweyi alina bhumani bho gugamala chiza amakoye ga bhanhu bha aha kaya yakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhakwe bhaganhayaga giki, “umunhu uyu ali nsabhi o bhugota.”

Akahayile kenako kalanga bhanhu higulya ya solobho ya gwibhegeleja bho gupandika bhumani, na bhugagaja umuwikaji bhobho kugiki bhadule gugamala chiza amakoye gabho umuwikaji bhobho bhunubho.

Katika Mithali 24:5.

Katika Mhubiri 7:12.

Katika Yakobo 1:5.

SWAHILI: MTU HUYU NI TAJIRI WA DAWA.

Msemo huu wa Kisukuma unatokana na maisha ya kijamii ya Wasukuma wanaoishi sehemu ya kaskazini magharibi mwa Tanzania. Hapo awali, “dawa” haikumaanisha tu mimea ya kuponya magonjwa, bali pia ilijumuisha tiba za kiroho, na hekima ya kushughulikia matatizo ya maisha. Mtu aliyekuwa na aina nyingi za dawa alionekana kuwa na nguvu, mbunifu, na aliyejiandaa vyema kwa hali tofauti. Mtu kama huyo aliheshimiwa na wanajamii kwa sababu ya kuwa na suluhisho la changamoto mbalimbali. Ndiyo maana watu walisema “mtu huyu ni tajiri wa dawa.”

Msemo huu hulinganishwa kwa mtu yule ambaye ana ujuzi, maarifa, au rasilimali kadhaa za kutatua matatizo maishani mwake. Mtu huyu hashindwi kirahisi na matatizo kwa sababu ya “kuwa na utalaamu” kwa njia kadhaa kimwili, kiakili, au kiroho maishani. Yeye hufanikiwa kuwalea vyema wanafamilia wake kwa sababu ya ujuzi wake huo wa kutatua matatizo mbalimbali maishani mwake.

Mtu huyu hufanana na yule aliyekuwa na dawa kadhaa za kuponya watu kwa sababu naye pia ana ujuzi wa kutatua matatizo ya wanafamilia wake maishani. Ndiyo maana wanafamilia wake hao husema kwamba “mtu huyu ni tajiri wa dawa.”

Msemo huu huwafundisha watu kuhusu umuhimu wa kujitayarisha kwa kujipatia ujuzi, na ubunifu maishani. Huwatia watu moyo wa kutafuta hekima, kujifunza ujuzi tofauti, na kujiimarisha kiroho na kijamii. Yenyewe pia huwakumbusha kwamba “utajiri” wa kweli si utajiri wa kimwili tu bali pia uwezo wa kushughulikia changamoto za maisha kwa ufanisi.

Katika Mithali 24:5 “Mtu mwenye hekima ana nguvu nyingi, na mtu mwenye maarifa huongeza nguvu zake.” Hii inaonyesha kwamba maarifa na hekima ni aina za nguvu za kweli.

Katika Mhubiri 7:12 “Hekima huwahifadhi walio nayo.” Kama vile dawa inavyolinda mwili, hekima hulinda uhai.

Katika Yakobo 1:5 “Mtu yeyote kati yenu akipungukiwa na hekima, na amwombe Mungu.” Hii inasisitiza kwamba “dawa” ya kiroho hutoka kwa Mungu.

Kwa ujumla, msemo unasisitiza kwamba mtu “aliye tajiri wa dawa” ni yule ambaye ana hekima nyingi, maandalizi, na uwezo wa kushinda magumu ya maisha.

ENGLISH: THIS PERSON IS RICH IN MEDICINES.

This Sukuma saying comes from community life of the Sukuma people who live in the northwestern part of Tanzania. In the past, “medicine” did not only mean herbs for healing sickness, but also included spiritual remedies, and wisdom for dealing with life’s problems. A person who possessed many kinds of medicine was seen as powerful, resourceful, and well-prepared for different situations. Such a person was respected by societal members because of having solutions to various challenges. That is why people said “this person is rich in medicines.”

This saying is compared to a person who has several skills, knowledge, or resources of solving problems in his life. This person is not easily defeated by difficulties because of being “equipped” in several ways physically, mentally, or spiritually in life. He succeeded in nicely nurturing his family members because of his skills for solving various difficulties in his life.

This person resembles the one who possessed several medicines for healing people because he also has skills for solving problems of his family members in life. That is why his family members say “this person is rich in medicines.”

This saying teaches people about the importance of being prepared, knowledgeable, and resourceful in life. It encourages people to seek wisdom, learn different skills, and strengthen themselves spiritually and socially. It also reminds them that true “richness” is not only material wealth but also the ability to handle life’s challenges effectively.

In Proverbs 24:5 “A wise man is full of strength, and a man of knowledge enhances his might.” This shows that knowledge and wisdom are forms of true strength.

In Ecclesiastes 7:12 “Wisdom preserves those who have it.” Just like medicine protects the body, wisdom protects life.

In James 1:5 “If any of you lacks wisdom, you should ask God.” This highlights that spiritual “medicine” comes from God.

Overall, the saying emphasizes that a person who is “rich in medicines” is one who is rich in wisdom, preparation, and the ability to overcome life’s difficulties.