Articles

1437. MADUKU.

Alihoyi munhu uyo oliozenga maduku umuchalo ja bhuduhe. AMaduku genayo jili numba ndododo ijo jigazengagwa bho maswa gwingila hasi mpaga kwigulya. Umunhu ng’wunuyo agajitumamilaga inumba jinijo kunguno ya gutimija bhulingisilo bhulebhe ubho abhuhaiye uweyi umukikalile kakwe. Hunagwene agajitanaga giki, “maduku.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agikomejaga kubheja jikolo ijo jidulile gumwambilija ugubhushigila wangu ubhulingisilo bhokwe umukikalile kakwe. Umunhu ng’wunuyo, agatumama milimo yakwe bho jitumamilo jawiza ijo jidulile kung’wambilija ugubhushigila wangu ubhulingisilo bhokwe umuwikaji bhokwe bhunubho. Uweyi agapandikaga matwajo mingi aha kaya yakwe kunguno ya wigulambija bhokwe bhunubho ubho gutumamila jitumamilo jawiza umumilimo yakwe yiniyo aha kaya yakwe.

Umunhu ng’wunuyo, agikolaga nuyo agazenga maduku ga gung’wambilija ugubhushigila wangu ubhulingisilo bhokwe, kunguno nuweyi agatumamilaga jitumamila jawiza mpaga obhushigila wangu ubhulingisilo bhokwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagajitanaga ijitumamilo jakwe jinijo giki, “maduku.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na jitumamilo jawiza ijagudula gubhambilija uguitumama chiza imilimo yabho, kugiki bhadule gujibheja chiza ikaya jabho, umubhulamu bhobho bhunubho.

Ufunuo 3:15-19.

Kumbukumbu 30:15-16, 19.

KISWAHILI: VIZIMBA.

Alikuwepo mtu aliyejenga vizimba katika kijiji cha bhuduhe. Vizimba hivyo ni nyumba ndogondogo zilizojengwa kwa nyasi kuanzia chini hadi juu. Mtu huyo huzitumia nyumba hizo kwa sababu ya kuyatimiza kwa haraka malengo yake katika maisha yake. Ndiyo maana yeye huziita nyumba hizo jila la “vizimba.”

Msemo huo hulinganishwa kwa mtu yule ambaye hujibidisha kutengeneza kitu ambacho chaweza kumsaidia katika kuyafikia malengo yake kwa haraka kwa sababu ya ubunifu wake katika maisha yake. Mtu huyo, hufanya kazi zake kwa kutumia zana nzuri za kumwezesha kuyatekeleza vizuri na kwa haraka malengo yake kwa sababu ya ubunifu wake huo, maishani mwake. Yeye hupata mafaniko mengi katika familia yake hiyo kwa sababu ya ubunifu huo wa kutumia zana nzuri za kuweza kumsaidia katika kuyafikia kwa haraka malengo yake hayo, maishani mwake.

Mtu huyo, hufanana na yule aliyejenga vizimba vya kumsaidia katika kuyafikia malengo yake, kwa sababu naye hutumia zana za kumwezesha kuzimaliza kazi zake kwa haraka mpaka anayafikia malengo yake, maishani mwake. Ndiyo maana watu huziita zana zake jina la “vizimba.”

Msemo huo, hufundisha watu juu ya kuwa na ubunifu wa kutumia zana nzuri za kuwawezesha kuzitekeleza vizuri kazi zao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Ufunuo 3:15-19.

Kumbukumbu 30:15-16, 19.

1433. KABLA SINAULONGA ULUKANI KWA VANU HODZAGE TA.

Kabla sinaulonga ulukani kwa vanu hodzage ta. (Bena)Kabla hujasema neno kwa watu, fikiria kwanza. (Swahili)
Avant de dire un mot aux gens, réfléchis d’abord. (French)
Before you say a word to people, think first. (English)

KISWAHILI. KABLA HUJASEMA NENO FIKIRI KWANZA.

Wabena ni kabila la Wabantu linalopatikana katika nyanda za juu kusini mwa Tanzania, hasa katika mkoa wa Njombe. Lugha yao inaitwa Kibena, na kituo chao cha kitamaduni kinajulikana kama Ubena. Idadi ya watu wa Bena inakadiriwa kuwa karibu watu 1,322,000. Kihistoria, walihama kutoka maeneo ya pwani, wakifuata Mto Rufiji hadi wakaweka makazi Mdandu.

Wabena wamegawanywa katika vikundi vidogo vitano: Ivong’ing’ombe, Sovi, Ikilavwugi, Nyikolwe, na Mfirika. Kibena kina lahaja kuu tano:

Ki-Kilavwugi – kinachozungumzwa katika Ilembula

Kisovi – inayozungumzwa katika Lusisi na Makambako

Kimaswamu – inayozungumzwa huko Imalinyi, Njombe mjini, na Mdandu

Ki-Lupembe – inayozungumzwa katika Lupembe

Ki-Mavemba – inayozungumzwa Uwemba na Igominyi.

Ingawa lugha ni sawa, matamshi hutofautiana. Kwa mfano, sauti “dz” ni ya kawaida katika lahaja nyingi, lakini katika Ki-Kilavwugi, hutamkwa “dj” (k.m., umuhudji). Katika Ki-Lupembe, “dzi” hutamkwa “chi” (k.m., umuhuchi kwa supu, achile kwa “imekuja”).

Ili kuhifadhi utamaduni wao, Wabena hutumia methali, ngoma, nyimbo, muziki na hadithi. Mithali, hasa, ina hekima nyingi na hutumiwa kufundisha, kuongoza, kuonya, kushauri, na kusahihisha.

Methali Kabla sinaulonga ulukani kwa vanu hodzage ta inatumiwa sana miongoni mwa Wabena. Inafundisha umuhimu wa kufikiri kabla ya kuzungumza. Watu wazima walitarajiwa kuiga usemi wa heshima, haswa wakati wa kulea watoto. Kwa mfano, mtoto hakuruhusiwa kumwita mzee mwongo (uwudesi), lakini badala yake alifundishwa kusema ukosie (“umekosea”). Hii ilidumisha heshima na maelewano katika jamii.

Ikiwa mtu alizungumza isivyofaa, walisahihishwa mara moja. Baba akikosea, mama anaweza kuwaambia watoto, Mmuhurumire ayagile mtanakumheka (“Mrehemu, amepotea, usicheke”). Hii ilifundisha watoto kwamba hata watu wazima wanaweza kufanya makosa, lakini wanapaswa kutibiwa kwa uelewa.

Huu hapa ni mfano halisi wa maisha: Mzee Maganga, mwenyekiti wa mtaa wa Kijiji cha Pamwambo, aliwahi kuandaa sherehe ya harusi. Wageni walikuja kutoka karibu na mbali. Baada ya ibada za jadi, ilikuwa wakati wa kula. Akiwakaribisha wageni alisema: “Ndugu zangu, wageni wapendwa, karibuni katika mtaa wetu, tumefurahi sana kwa ujio wenu, kwa kuwa watu ni wengi na viti havitoshi, naomba waungwana mkae mbele, na nyinyi wenyeji mliokuja kama kunguru, kaeni chini!

Sherehe hiyo ilisambaratika. Wenyeji walichukizwa sana na kuanza kuondoka. Wakamwambia yule mzee, “Kabla hujasema neno na watu, fikiri kwanza, sisi si kunguru, sisi ni watu wa heshima. Ingawa aliomba msamaha, uharibifu ulifanyika. Hata wageni walioheshimiwa walivunjika moyo. Maneno ya hovyo ya Mzee Maganga yaliharibu sherehe.

Hadithi hii inaonyesha jinsi kusema bila kufikiri kunaweza kusababisha fedheha na kuvunjika kwa mahusiano. Watu wanaozungumza bila kujali mara nyingi hujikuta wametengwa.

Sambamba za Kibiblia

Mathayo 5:37: “Acheni ‘Ndiyo’ yenu iwe ‘Ndiyo,’ na ‘Siyo’ yenu iwe ‘Siyo’; jambo lolote zaidi ya hayo hutoka kwa yule mwovu.”

Wakolosai 3:8: “Lakini sasa yaacheni nafsi zenu na mambo hayo yote, yaani, hasira, na ghadhabu, na uovu, na matukano, na matusi midomoni mwenu.”

Yakobo 3:8: “Lakini hakuna mwanadamu awezaye kuufuga ulimi; ni uovu usiotulia, umejaa sumu iletayo mauti.”

ENGLISH. BEFORE YOU SAY A WORD TO PEOPLE, THINK FIRST.

The Bena are a Bantu ethnic group located in the highlands of southern Tanzania, primarily in the Njombe region. Their language is called Kibena, and their cultural center is known as Ubena. The Bena population is estimated at around 1,322,000 people. Historically, they migrated from the coastal areas, following the Rufiji River until they settled in Mdandu.

The Bena are divided into five subgroups: Ivang’ing’ombe, Sovi, Ikilavwugi, Nyikolwe, and Mfirika. Kibena has five main dialects:

Ki-Kilavwugi – spoken in Ilembula
Kisovi – spoken in Lusisi and Makambako
Kimaswamu – spoken in Imalinyi, Njombe town, and Mdandu
Ki-Lupembe – spoken in Lupembe
Ki-Mavemba – spoken in Uwemba and Igominyi

Though the language is the same, pronunciation varies. For example, the sound “dz” is common in most dialects, but in Ki-Kilavwugi, it is pronounced “dj” (e.g., umuhudji). In Ki-Lupembe, “dzi” is pronounced “chi” (e.g., umuhuchi for soup, achile for “has come”).

To preserve their culture, the Bena use proverbs, dances, songs, music, and storytelling. Proverbs, in particular, are rich in wisdom and used to teach, guide, warn, advise, and correct.

The proverb Kabla sinaulonga ulukani kwa vanu hodzage ta is widely used among the Bena. It teaches the importance of thinking before speaking. Adults were expected to model respectful speech, especially when raising children. For instance, a child was not allowed to call an elder a liar (uwudesi), but instead was taught to say ukosie (“you are wrong”). This maintained respect and harmony in the community.

If someone spoke inappropriately, they were corrected immediately. If a father misspoke, the mother might tell the children, Mmuhurumire ayagile mtanakumheka (“Have mercy on him, he is lost, don’t laugh”). This taught children that even adults could make mistakes, but they should be treated with understanding.

Here is a real life example: Elder Maganga, the local chairperson of Pamwambo Village, once hosted a wedding ceremony. Guests came from near and far. After the traditional rites, it was time to eat. As he welcomed the guests, he said: “My brothers and sisters, dear guests, welcome to our neighborhood. We are very happy for your arrival. Since there are many people and not enough seats, I ask the gentlemen to sit in front, and you locals who came like crows, sit on the ground!”

The celebration fell apart. The locals were deeply offended and began to leave. They told the elder, “Before you say a word to people, think first. We are not crows. We are honorable people.” Though he apologized, the damage was done. Even honored guests were disheartened. Elder Maganga’s careless words ruined the celebration.

This story illustrates how speaking without thinking can lead to humiliation and broken relationships. People who speak recklessly often find themselves isolated.

Biblical Parallels

Matthew 5:37: “Let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one.”

Colossians 3:8: “But now you must also rid yourselves of all such things as these: anger, rage, malice, slander, and filthy language from your lips.”

James 3:8: “But no human being can tame the tongue. It is a restless evil, full of deadly poison.”

Contemporary Use And Religious Application

This proverb reminds us to weigh our words carefully. Inappropriate speech has led to broken marriages, lost jobs and damaged relationships. Many young people are discouraged by harsh words from elders or superiors. Words can build or destroy.

As the Swahili say: Ni heri kujikwa kidole kuliko kujikwa ulimi (“It is better to stumble with your toe than with your tongue”).

In our Small Christian Communities and our churches, this proverb encourages respectful and thoughtful communication. It calls us to speak truth with love and to build up, not tear down, the next generation.

As we use the Synodal Process in building a Synodal Catholic Church, this Bena Proverb can help us to develop our listening skills and non-positional thinking.

NOTE: The text was improved with the help of AI (Artificial Intelligence) software.

Text by:

Sister Felisia Mbifile, SCSF

Rome, Italy

Email: felisiajmbifile@gmail.com

1364. DINDAGE UMLYANGO GWA MUGATI (BENA)

KISWAHILI: FUNGA MLANGO WA CHUMBANI.

Methali hii ya Bena inamzungumzia mtu ambaye alikuwa na tabia ya kuacha mlango wa ndani wazi na kusababisha matatizo kwa jamii. Methali hii ni ya Wabena Ethnic Group wanaoishi Njombe, Makete, Ludewa, Makambako na Morogoro nchini Tanzania. Wanakadiriwa kuwa watu 1,322,000. Mwanzoni waliishi katika eneo la pwani na walifanya kazi pamoja na Kundi la Wazaramo katika kutengeneza chuma. Baadaye walifanya shughuli za uvuvi, kilimo na ufugaji. Ni watu wakarimu na wanafanya kazi kwa bidii. Kundi la Wabena hutumia methali, hadithi, misemo, muziki, nyimbo, ngoma na kadhalika kuelimisha jamii na vizazi vyao.

Moja ya methali walizotumia ni dindage umlyango gwa mugati ikimaanisha funga mlango wa chumba cha kulala. Methali hii inaweza kufuatiliwa hadi kwa mwanamume mmoja kutoka kijiji cha Kwavisu ambaye alihama kijiji chake na kwenda kuishi katika kijiji kingine cha mbali. Kwa bahati nzuri, kijiji alichokwenda kilikuwa na mto mkubwa na wenyeji hasa vijana walikuwa na kazi za uvuvi. Alikuwa na mke na watoto watatu. Malezi ya familia yake hayakuendana na mila na desturi za kijiji. Wazazi hawakujua jinsi ya kutunza siri za ndoa yao na familia yao. Walikuwa wakizungumza kwa uhuru bila kujali uwepo wa watoto wao. Kwa hiyo watoto walijua kila kitu kilichokuwa kikiendelea. Watoto hao walipokuwa shuleni, waliwaeleza wanafunzi wenzao mambo yaliyokuwa yakitendeka nyumbani.

Habari zilienea mtaani. Wenyeji walishangazwa na kuwaomba wazee wa kijiji waende kuzungumza na familia hiyo. Walishauri wafunge mlango wa chumba cha kulala maana yake wachunge siri za nyumba na ndoa yao ili kuepusha madhara na maadili mabaya ambayo ni ukosefu wa nidhamu ya familia na tabia mbaya. Wazazi walikubali na kufanya hivyo.

Wabena hutumia methali hii kuhamasisha maadili kwa watoto na vijana, haswa wakati vijana wanajiandaa kwa maisha ya ndoa. Walifundishwa kutunza familia zao na kuwa watu wa kutunza siri za ndoa bila kulalamika wala kuzungumza hapa na pale. Walifanya hivyo ili watoto waendelee kukua. Hawakati tamaa wala kuogopa kuolewa baada ya kujua shida na matatizo. Methali hiyo inafananishwa na watu wenye tabia ya familia hii isiyoweza kuficha siri na hivyo kuwa watu wa kuzungumza waziwazi na kulalamika hapa na pale na kuharibu jamii.

Waamuzi 16:15, 17: “Kisha akamwambia, “Unawezaje kusema, ‘Nakupenda’ na hali moyo wako si wangu? Mara tatu tayari umenidhihaki, wala hukuniambia unapata wapi nguvu zako nyingi!” Yeye taabu yake daima na pestered naye mpaka alikuwa deathly kuchoka yake. Kwamba alimwambia moyo wake wote, na kumwambia, “Wembe haujanifikilia kichwani mwangu; kwa maana mimi nimekuwa Mnadhiri wa Mungu tangu tumboni mwa mama yangu; nikinyolewa, ndipo nguvu zangu zitanitoka, nami nitakuwa dhaifu, nitakuwa kama wanadamu wengine.”

Mwanzo 37:5 “Yusufu akaota ndoto, akawapa ndugu zake habari; nao wakazidi kumchukia.

Marko 1:45 : “Lakini yeye akatoka, akaanza kuhubiri sana, na kuitangaza habari hiyo, hata Yesu asiweze tena kuingia katika mji huo waziwazi.

1 Wakorintho 4:1 “Mtu na atuhesabu hivi, kuwa tu watumishi wa Kristo na mawakili wa siri za Mungu.”

ENGLISH: CLOSE THE BEDROOM DOOR.

This Bena Proverb talks about a person who had the habit of leaving the inner door open and causing trouble to the community. This proverb belongs to the Wabena Ethnic Group who live in Njombe, Makete, Ludewa, Makambako and Morogoro in Tanzania. They are estimated as 1,322,000 people. At first they lived in the coast region and they worked together with the Wazaramo Ethnic Group in making iron. Later they did fishing, farming and breeding activities. They are generous people and they work hard. The Bena Ethnic Group use proverbs, stories, sayings, music, songs, dances and so on to educate the community and their descendants.

One of the proverbs they used is dindage umlyango gwa mugati that means close the bedroom door. This proverb can be traced back to a man from the village of Kwavisu who left his village and went to live in another distant village. Fortunately, the village that he went to had a big river and the locals, especially the young people, had fishing jobs. He had a wife and three children. The upbringing of his family did not conform to the traditions and customs of the village. The parents did not know how to keep the secrets of their marriage and their family. They were talking freely regardless of the presence of their children. So the children knew everything that was going on. When the children were at school, they told their classmates what was happening at home.

The news spread in the street. The locals were shocked and asked the village elders to go and talk to the family. They advised them to close the bedroom door that means that they should take care of the secrets of the house and of their marriage in order to prevent any harm and bad morals that is a lack of family discipline and bad behaviour. The parents agreed and did so.

The Bena people use this proverb to inspire morals in children and young people, especially when the young people are preparing for married life. They were taught to take care of their family and to be people who keep the secrets of marriage without complaining or talking here and there. They did it so that the children continue to grow. They do not give up or fear to get married after knowing the difficulties and problems. The proverb is likened to people who behave like this family who cannot keep secrets and thus become people who talk openly and complain here and there and destroy the society.

Biblical Parallels

Judges 16:15,17: “Then she said to him, “How can you say ‘I love you’ when your heart is not mine? Three times already you have mocked me, and not told me where you get your great strength!” She pressed him continually and pestered him till he was deathly weary of it. That he told her all his heart, and said unto her, “there has not come a razor upon my head; for I have been a Nazarite unto God from my mother’s womb: if it be shaven, then my strength will go from me, and I shall become weak, and be like any other man.”

Genesis 37:5: “And Joseph dreamed a dream and he told it his brethren: and they hated him yet the more.”

Mark 1:45: “But he went out and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city.”

1 Corinthians 4:1: “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.”

Contemporary Use And Religious Application

This proverb teaches us to be people who keep secrets especially when it is necessary to do so. Be it family, office, work and elsewhere, secrets are things or plans that are inside a person. It is not easy for others to understand what someone else has said to others. Many people these days have destroyed their marriages, families, jobs, some have been demoted, some have been fired and others have been killed and so on because of the failure to keep secrets.

In our church such as in our various Small Christian Communities there are also conflicts here and there. Some have stopped praying, others are separated from their churches and many others have problems because someone fails to keep a secret. We are reminded by this Bena proverb that we should be people who keep our secrets and those of our colleagues.

This proverb helps us to put into practice this Jubilee Year 2025 message that calls Christians to increase their hope in God on their way to the Heavenly Kingdom. They are pilgrims of hope on this earth.

Text by:

Sister Felisia Mbifile, SCSF

Rome, Italy

Phone No: +254792229035

Email: felisiambifile@gmail.com

“25 Years of Towards an African Narrative Theology (1995 to 2020)”

**25 Years of Towards an African Narrative Theology (1995 to 2020)**

Here is our 25-year Timeline:

1995: writing the book with co-author Maryknoll Father Donald Sybertz, MM who served as a Maryknoll Missionary Priest in Shinyanga, Tanzania starting in 1955. He specialized in the oral literature of the Sukuma Ethnic Group – proverbs, sayings, stories and songs.

1996: Paulines Publications Africa (Daughters of St. Paul) Edition (Nairobi, Kenya) with a “Foreword” by Archbishop Raphael Ndingi Mwana a‘Nzeki, the Archbishop of Nairobi.

1997: Orbis Books Edition (Maryknoll, New York, USA) in the Faith and Culture Series (an Orbis Series on Contextualizing Gospel and Church) with a “Foreword” by American theologian Father Robert Schreiter, CPPS.

The book reflects what traditional African proverbs, sayings, stories and songs used in Christian catechetical, liturgical, and ritual contexts reveal about Tanzania, and about all of Africa. It includes appropriations of, and interpretations of, Christianity in Africa.

In the “Foreword” Archbishop Ndingi writes: “In particular, this book looks at the cultural riches of African Oral Literature such as proverbs, sayings and stories. I hope that these examples and reflections will help African priests, seminarians and other pastoral workers to rediscover their African roots and make connections to their preaching, teaching and evangelization.” This has been the dream of Don and myself for many years, but it is slow going. Many young East African priests and seminarians seem less interested in inculturation and don’t seem to value their cultural past.

In reviewing the book, a senior theologian in America said that Narrative Theology is a “slippery slope” because he was viewing it from the classic propositional theology lens of Western Theology. Well-known Ugandan theologian Father John Waliggo states:

Our [African] theological style is very concerned with narrative, expressing teachings in story. Our people listen better when you give them a story. This means using local expressions and rituals, linking the gospel to their story. Everything is brought into the story, the animals, the plants, the whole environment. It’s a way of doing theology that is almost dead in the West, but it’s very biblical.

Sales of the Orbis edition inch along with reprints of 50 copies each time. William Burrows, the Orbis Books Theological Editor, thought that in the early years it was mainly bought by Protestant seminarians.

The Paulines Publications Africa edition has done better and is in its 5th Major Reprint. It is required reading/background reading in some of our theological courses in Nairobi, Kenya.

The paintings in the book are by Tanzanian artist Charles Ndege. Jesus Christ is always portrayed as an African. Examples are Jesus Sends Out Seventy Tanzanian Disciples, Washing of the Feet and The Journey to Makoko (an African version of the Two Disciples on the Road to Emmaus with the two disciples being an African man and woman – probably Cleophas and his wife). One year Fathers Laurenti Magesa and Innocent Maganya invited Charles to speak in their MSUC 303 “African Theology” Course at Tangaza on “African Inculturation.” Ndege explained he recognizes the importance of the Jesus Christ of history (“historical Jesus”), but he wants to paint the Jesus Christ of his African faith (“Jesus of faith”). Ndege movingly described his feelings while painting Jesus as an African. He said that he experiences Jesus in a deeper and more meaningful way through African culture and symbols. In his African paintings Ndege wants to portray how Jesus Christ becomes one of us in an African context. During a vote at the end of the classes, 60% of the students liked the African Christ while 40% liked the White Jesus.

Chapter Three on “Church as the Extended Family of God has a section on “Theology of Small Christian Communities as a New Way of Being Church” that is used in the core theology course PTC 418: “Small Christian Communities as a New Model Of Church in Africa Today.”

Rev. Joseph G. Healey, MM
Maryknoll Society
P.O. Box 43058
00100 Nairobi, Kenya

254 0723-362-993 (Safaricom, Kenya)

+ 1 973-216-4997 (AT&T, USA)

Email: JGHealey@aol.com

WhatsApp: 1+ 973-216-4997

Skype: joseph-healey

PROF. FR. CHARLES NYAMITI INTERVIEW.

REV. PROV. CHARLES NYAMITI

This is a brilliant interview in English with Marehemu Padri Charles Nyamiti. Please watch it carefully.

I am writing to ALL my Sukuma friends – bishops, priests, seminarians. And to some theologian friends.

I am asking: how serious are YOU about inculturation in Sukumaland – both theory and practice. How serious are YOU about African Inculturation Theology and African Narrative Theology. I am reminded of the words of Nyamiti: “We need to identify the universal values in African proverbs and sayings and reinterpret them in a modern way.”