Sukuma Proverbs

1143. ILELO NI LELO UYO AGAYOMBAGA NTONDO ALI NONGO.

Ulusumo lunulo luhoyelile higulya ya solobho ya gulutumila chiza bhuli ulushigu kunguno bhuli lushigu lulinaginhu jalo. Ulihoyi ng’wanafunzi umo uyo osomaga aha shule ya Imalabupina, wilaya ya jibhapu, umu nkoa go Shinyanga. Ongw’anafunzi ng’wunuyo owilagwa na bhiye giki, wisemele chiza bhuli lushigu. Aliyo uweyi omanaga uhaya giki, ‘nagwisomela ntondo”.

Nose lushiga ulushigu ulo gwita imitihani obhiza udumu ugwiyita kunguno ya gukija ugwisomela chiza bhuli lushigu, umubhusomi bhokwe bhunubho. Hunagwene abhiye bhagang’wila giki, “ilelo ni lelo uyo agayaombaga ntondo ali nongo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alingokolo ugutumama imilimo aha kaya yakwe umukikalile kakwe. Umunhu ng’wunuyo, agalijimijaga sagala ilikanza lwake bho gwikala wigashije duhu ahikanza ilya guja gujutumama milimo, kunguno ya bhugokolo bhokwe bhunubho. Uweyi jigashila ijidiku bho nduhu gupandika jiliwa aha kaya yakwe kunguno ya gulijimija sagala ilikanza lwake linilo, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nu ng’wanafunzi uo imalabhupina uyo oliadisomelaga mpaga nose oduma ugugwita untihani gokwe oho lyashiga ilikanza lyago, kunguno nuweyi agikalaga wigashije duhu ahikanza ilya gutumama milimo mpaga nose ogayiwa ijiliwa aha kaya yakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ilelo ni lelo uyo agayombaga ntongo ali nongo.”

Ulusumo lunulo, lolanga bhanhu higulya ya goleka bhokolo bho gulitumila chiza ilikanza lyabho ijina gwigulambija gutumama milimo yabho chiza, kugiki bhadule kupandika sabho ningi ija gubhambilija chiza, umuwikaji bhobho.

Walawi 19: 11.

Mathayo 25: 13.

Mathayo 21:28-29

KISWAHILI: LEO NI LEO ASEMAYE KESHO NI MUONGO

Methali hiyo huongelea juu ya faida ya kuitumia siku kwa sababu kila kila ina vitu vyake. Alikuwepo mwanafunzi mmoja aliyekuwa akisoma kwenye shule ya Imalabupina, wilayani Kishapu, katika mkoa wa Shinyanga.

Mwanafunzi huyo, alikuwa akiambiwa na wenzake kwamba, ajisemee vizuri kila siku. Lakini yeye alikuwa akisema kwamba, “nitajisomea kesho.” Mwishowe siku ya kufanya mitihami ikafika akawa ameshindwa kufanya mitihani yake hiyo kwa sababu ya kuacha kujisomea kila siku katika kipindi cha uanafunzi wake. Ndiyo maana wenzake hao walimwambia kwamba, “leo ni leo asemaye kesho ni muongo.”

Methali hiyo hulinganishwa kwa mtu yule ambaye ni mvivu katika kufanya kazi kwenye familia yake katika maisha yake. Mtu huyo, huupoteza hovyo muda wake kwa kushinda akiwa amekaa tu, wakati wa kwenda kufanya kazi, kwa sababu ya uvivu wake huo. Yeye humaliza kipindi cha masika bila ya kuwa na chakula kwenye familia yake, kwa sababu ya kuupoteza hovyo muda wake huo wa kufanya kazi, maishani mwake.

Mtu huyo, hufanana na yule mwanafunzi wa imalabupina ambaye hakujisomea mpaga akashindwa kufanya mtihani wake ilipofika siku yake, kwa sababu naye hushinda akiwa amekaa tu, wakati wa kufanya kazi, mpaga mwishowe anakosa chakula katika familia yake, maishani mwake. Ndiyo maana watu humwambia kwamba, “leo ni leo asemaye kesho ni muongo.”

Methali hiyo hufundisha watu juu ya kuachana na uvivu kwa kuutumia vizuri muda katika kujibidisha kufanya kazi, ili waweze kupata mali nyingi za kuwasaidia vizuri, maishani mwao.

Walawi 19: 11.

Mathayo 25: 13.

Mathayo 21:28-29.

ENGLISH: TODAY IS TODAY WHOEVER SAYS TOMORROW IS A LIAR

The above proverb talks about the benefit of using the daily time well because each day has its own things. There was a student who was studying at Imalabupina school of Kishapu district in Shinyanga region.

This student was told by his colleagues that he should study well every day. But he was saying, “I will study for myself tomorrow.” At the end, the day of the exams came and he was unable to take them because he stopped studying every day during his given time at the school. That is why his colleagues told him that, “today is today, whoever says tomorrow is a liar.”

This proverb is compared to the person who is lazy in working at his family. Such person wastes his time by staying at home while sitting, instead of going to work, because of his laziness. He ends up suffering by not having food at his family, because of the waste of his working time in life.

This person, is similar to the student of Imalabubina who did not study for himself until he failed to pass his exams when the day came, because he also spends his time by sitting at his home, instead of working, at the end he lacks food in his family. That is why people tell him that, “today is today, whoever says tomorrow is a liar.”

This proverb teaches people to get rid of laziness by making good use of time in forcing themselves to work, so that they can get many assets which can nicely help them in their lives.

Leviticus 19:11.

Matthew 25:13.

Matthew 21:28-29.

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1136. ULUGOYE LUGATINIKILAGA AHO LOTELELAGA.

Ulusumo lunulo luhoyelile bhutiniki bho lugoye aho lutelelile. Lolihoyi lugoye ulo bhalututilaga bhanhu ginhu jabho. Aliyo lulu ulugoye lunulo lulilolegela mpaga lunenela gutunika kunguno ya gudutwa bho nguzu ningi. Aho bhaluduta bho nguzu chiniko lugatinikila haho lulitela gutinika. Hunagwene abhanhu bhanebho bhagayomba giki, “ulugoye lugatinikilaga aho lotelelaga.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe bho nyakogolo, umukikalile kakwe. Umunhu ung’wunuyo agatumamaga milimo yakwe bho hadohado noyi kunguno ya bhukogolo bhakwe bhunubho. Uweyi agapandikaga makoye ga gugayiwa jiliwa aha kaya yakwe yiniyo kunguno ya bhugokolo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nu lugoye ulo lugatinikila haho lolilotelela, kunguno nuweyi agatumama milimo nyakogolo mpaga ogayiwa ijiliwa aha kaya yakwe yiniyo. Hunagwene abhanhu bhagang’wilaga giki, “ulugoye luganikilaga haho lotelelaga.”

Ulusumo lunulo, lolanga bhanhu higullya ya guleka winogolelwa bho bhutumama milimo yabho bho gwigulambija gutuitmama chiza, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

1Petro 5:8-9.

KISWAHILI: KAMBA HUKATIKIA PALE ILIPOLEGEA.

Methali hiyo huongelea juu ya ukatikaji wa kamba pale ilipokuwa imelegea. Walikuwepo watu waliokuwa wakiitumia kamba hiyo kuvutia vitu vyao. Lakini basi kamba hiyo, ilikuwa imelegea kiasi cha kukaribia kukatika kwa sababu ya kuvutwa sana na watu hao. Walipoivuta kwa nguvu hivyo kamba hiyo ilikanitikia pale ilipokuwa imelegea. Ndiyo maana watu walisema kwamba, “kamba hukatikia pale ilipolegea.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hufanya kazi zake kivivu, katika maisha yake. Mtu huyo hufanya kazi kizembe kwa pole pole kama amelazimishwa kwa sababu ya uvivu wake huo. Yeye hukumbwa na matatizo ya kukosa chakula katika familia yake kwa sababu ya uzembe wake huo katika kazi zake, maishani mwake.

Mtu huyo, hufanana na ile kamba iliyokatikia pale ilipokuwa imelegea, kwa sababu naye huzembea kufanya kazi zake mpaka anapata matatizo ya njaa kutokana na kukosa chakula kwenye familia yake hiyo. Ndiyo maana watu humwambia kwamba, “kamba hukatikia pale ilipolegea.”

Methali hiyo hufundisha watu juu ya kuachana na tabia ya uvivu katika kazi zao kwa kujibidisha kuyatekeleza vizuri majukumu yao hayo, ili waweze kupata mafanikio mengi maishani mwao.

1Petro 5:8-9.

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ENGLISH: THE ROPE IS BREAKS WHERE IT IS LOOSE.

The above proverb talks about getting cut of a rope where it was loose. There were people who were using the rope to tie their things. But then the rope was so loose that it almost was cut because of being pulled so hard by those people. When they pulled it so hard, the rope was cut where it was loose. That is why people said that, “the rope breaks where it is loose.”

This proverb is compared to a person who does his work lazily, in his life. Such person works carelessly as if he is forced to do so because of his laziness. He suffers from problems of lacking food in his family because of his negligence in doing his daily activities.

This person is like the rope that got cut where it was loose, because he also neglects to do his works until he gets problems of lacking food in his family. That is why people tell him that, “the rope breaks where it is loose.”

This proverb teaches people about abandoning habits of laziness in their works by forcing themselves to carry out their duties well, so that they can get a lot of success in their lives.

1 Peter 5:8-9.

1130. NENE NASHOLWA MBITI NAJILE.

Ulusumo lunulo lwandija kuli munhu uyo agajilecha mbiti ntugo uyo jalijagudima. Imbiti jinijo jigikalaga ng’wipolu ahikanza ilya limi ibhujiku jigajaga munzengo gujicholela jiliwa. Ijoyi jigadima ntugo huna wiza munhu uyo oliajile mulugendo lokwe ujilecha na jandwa kuyunshola ukunu uweyi ajile duhu bho nduhu ugujidilila. Hunagwene umunhu ng’wunuyo agayomba giki, “nene nsholwa mbiti najile.”

Ulusumo lununo, lugalenganijiyagwa kuli munhu uyo agandyaga gugutumama nimo bho gudalahijiwe nabhiye umubhutumami bhokwe. Umunhu ng’wunuyo, agigulambilaga gugutumama unimo gunuyo bho nduhu uguyudilila imihayo ya bhanhu abho bhalindalahija kunguno aimanile isolobho ya nimo gunuyo umuwikaji bhokwe. Uweyi apandikala matwajo mingi mpaka bhoya gundalahija abhanhu bhenabho, kunguno ya wiyumilija bhokwe bhunubho, umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo agasholwa na mbiti ukunu ajile bho nduhu ugujidililila, kunguno nuweyi agikomejaga gutumama milimo yakwe bho nduhu ugubhadilila abho bhalindalahija umubhutumami bhokwe bhunubho. Hunagwene uweyi agayombaga giki, “nene nasholwa mbiti najile.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwiyumilija gutumama milimo yabho bho nduhu ugubhadilila abho bhalibhadalahija umubhutumami bhobho bhunubho, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

Ayubu 1:20:

2Thimotheo 2:3-7.

2Thimotheo 2:15-19.

2Thimotheo 4:7-8.

KISWAHILI: MIMI NIMEFYONZWA FISI NIKIWA NAENDA.

Methali hiyo ilianzia kwa mtu yule aliwaachisha fisi mfugo waliokuwa wameukamata. Fisi hao huishi polini wakati wa mchana lakini usiku huingia kwenye makazi ya watu ili kujitafutia chakula.

Fisi hao walimkamata mfugo kwa bahati akaja akapita pale mtu aliyekuwa katika safari zake akawanyanhanya mfuyo huo ndipo wakaanza kumfronza yeye akiwa anaenda bila kuwajali. Ndiyo maana yeye alisema kwamba, “mimi nimefyonzwa fisi nikiwa naenda.”

Methali hiyo hulinganishwa kwa mtu yule ambaye hudharauliwa na baadhi ya watu anapoanza kufanya kazi mpya katika utumishi wake. Mtu huyo, hujibidisha kufanya kazi kwa nguvu bila kuwajali wale wanaomdharau kwa sababu anazifahamu faida za kazi hiyo maishani mwake. Yeye hupata mafakinikio mengi mpaga wanaacha kumdharau wale waliokuwa wakifanya hivyo mwanzoni kwa sababu ya uvumilivu wake huo, katika utekelezaji wa majukumu yake hayo.

Mtu huyo hufanana na yule aliyefyonzwa na fisi bila kuwajali, kwa sababu naye hujibidisha kuyatekeleza majukumu yake bila kuwajali wale wanaomdharau, katika utumishi wake. Ndiyo maana yeye huwaambia watu kwamba, “mimi nimefyonzwa fisi nikiwa naenda.”

Methali hiyo hufundisha watu juu ya kuvumilia kufanya kazi zao bila kuwajali wale wanaowadharau katika utekelezaji wa majukumu yao hayo, ili waweze kupata mafanikio mengi maishani mwao.

Ayubu 1:20:

2Thimotheo 2:3-7.

2Thimotheo 2:15-19.

2Thimotheo 4:7-8.

ENGLISH: I HAVE BEEN ABSORBED BY HYENAS WHILE I GO.

The above proverb was originated from man who chased hyenas from taking his livestock which they had caught. The hyenas live in the field during the day but at night they enter human settlements to find food.

The hyenas caught the herd by chance and he came and passed by a man who was on his travels and snatched the livestock from them and they started to chase him while he was going without paying attention to them. That is why he said that, “I have been absorbed by hyenas while I go.”

This proverb is compared to that person who is despised by some people when he starts a new job in his service. That person, tries to work hard without caring about those who look down on him because he knows the benefits of that work in his life. He achieves a lot of success and they stop looking down on those who were doing it in the beginning because of his patience, in the implementation of his duties.

This person is similar to the one who was absorbed by hyenas without caring for them, because he also has to carry out his duties without caring for those who despise him, in his service. That is why he tells people that, “I have been absorbed by hyenas while I go.”

This proverb teaches people to persevere in doing their works without caring about those who despise them in the execution of their duties, so that they can achieve many successes in their lives.

Job 1:20:

2 Timothy 2:3-7.

2 Timothy 2:15-19.

2 Timothy 4:7-8.

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1083. BENA: IMBWA NDAVILA PASI YE NYIDZI.

KISWAHILI: MBWA ANAYEANGALIA CHINI NDIYE MWIZI.

Methali hiyo, huangalia maisha ya mbwa aliyekuwa mwizi. Mbwa huyo, alikuwa akiiba nyama na kula mara kwa mara bila ya wamiliki wake kufahamu kuwa ni yeye kwa sababu ya kujificha kwake kwa kuangalia chini. Mbwa huyo alikuwa akiangalia chini ili kunesha hali ya kuficha kosa la kuiba nyama hizo.

Wamiliki wake walifanya utafiki uliowezesha kumtamgua aliyekuwa akiiba nyama zao. Utafiti huo, ulimkamata mbwa huyo baada ya kumuona akiziiba nyama hizo. Ndiyo maana walisema kwamba, “mbwa anayeangalia chini ndiye mwizi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huonekana kuwa ni mwema kwa nje lakini kwa ndani ni muovu, katika maisha yake. Mtu huyo, hutenda matendo yake kwa lengo la kujionesha kwa nje tu kuwa ni mwema kwa sababu ya kutaka kujificha ili uovu wake usijulikane kwa watu. Yeye hugundulika tabia yake hiyo mbaya baada ya kukaa naye, ndipo unafiti wake hujionesha wazi baada yeye kujisahau, katika maisha yake hayo.

Mtu huyo, hufanana na yule mbwa aliyekuwa akiiba nyama na kujificha kwa kuangalia chini, kwa sababu naye huonekana kwa nje kuwa ni mtu mwema kumbe kwa ndani ni muovu, katika maisha yake. Ndiyo maana watu humwambia kwamba, “mbwa anayeangalia chini ndiye mwizi.”

Methali hiyo, hufundisha watu juu ya kuachana na tabia ya kujionesha kwa nje kuwa wema kwa kuacha kutenda maovu, na badala yake watende mema ili waweze kuishi kwa amani na wenzao, katika familia zao.

Mathayo 23:28 “Vivyo hivyo, ninyi nanyi, kwa nje mwaonekana na watu kuwa wenye haki, bali ndani mmejaa unafiki na maasi.”

Luka 6:44 “Kila mti hujulikana kwa matunda yake. Kwa maana watu hawachumi tini kwenye miiba wala zabibu kwenye michongoma.”

1samweli 16:7 “Lakini Bwana akamwambia Samweli usimtazame uso wake, wala urefu wa kimo chake, kwa maana mimi nimemkataa. Bwana haangalii kama wanadamu waangaliavyo, bali Bwana huutazama moyo.”

ENGLISH: A DOG THAT LOOKS DOWN IS THE THIEF.

The overhead proverb looks at the life of a dog that was a thief. Such dog used to steal meat and eat it frequently without its owners realizing that it was him because of his hiding by looking down. Such dog was looking down in order to hide the crime of stealing the meat.

Its owners made a research that enabled them to identify the one who was stealing their meat. Such research, arrested the dog after seeing him stealing the meat. That is why they said that, “a dog that looks down is the thief.”

This proverb is compared to the person who appears to be good on the outside but is evil on the inside, in his life. Such person does his actions with the aim of showing himself to be good on the outside because he wants to hide himself so that his evil will not be known by people. People discover his bad behavior after staying with him, then his selfishness shows itself clearly after he forgets himself, in his life.

This person is like the dog that was stealing meat and hiding by looking down, because he also looks like a good person on the outside but is evil on the inside, in his life. That is why people tell him that, “a dog that looks down is the thief.”

This proverb instills in people an idea of abandoning a habit of showing themselves to be good by stopping doing evil, and instead they should do well so that they can live in peace with their nobles, in their families.

Matthew 23:28 “In the same way, you also, on the outside you appear to be righteous, but on the inside you are full of hypocrisy and rebellion.”

Luke 6:44 “Every tree is known by its fruit.” Because people don’t pick figs on thorns or grapes on brambles.”

1 Samuel 16:7 “But the Lord said to Samuel, don’t look at his face, nor at the height of his stature, because I have rejected him. The Lord does not look as men look, but the Lord looks at the heart.”

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1045. SIMINZILAGA MTI NDOTO UNG’UMU GUGUBHINZIKA.

KISWAHILI: TEMBELEA KWENYE MTI MBICHI, MKAVU UTAVUNJIKA.

Methali hiyo yaongelea juu ya utembeaji wa mtu fulani kwenye mti mbichi badala ule uli mkavu, kwa lengo la kmwezesha kufika salama. Methali hiyo ilitumiwa na watu wa kabila la Wabena wanaokadiriwa kuwa 1,322,000.

Kabila hilo ni miongoni mwa makabila ya kibantu yaliyomo nchini Tanzania, linalopatikana hasa katika sehemu za Njombe, Makambako na Morogoro.

Hapo zamani wabena waliishi katika sehemu za Pwani wakiwa pamoja na kabila la Wazaramo. Walijishughulisha na kazi za kufua vyuma.

Mwanzo wa kabila hilo ni ukoo uliofahamika kama ni wang’o. Hivyo watu hao waliitwa wang’o. Jina la wabena lilianzishwa na shujaa wa kizaremo aliyeitwa Pazi ambaye ndiye aliyekuwa mtawala wa sehemu hiyo. Inasemekana kuwa ulitokea uvamizi wa watu walioitwa wakamba ambao walifika eneo la Pwani na kufanya vulugu kwa wenyeji wa hapo.

Kwa bahati nzuri shujaa huyo Pazi alichukua baadhi ya wapiganaji wa wang’o na wazaramo ili kuwaondoa wakamba na akafaulu kuwapiga na kuwafukuza mpaka kukawa na Amani.

Wang’o walifurahi na kabla ya mapigano hayo walimwahidi Shujaa huyo Pazi kwamba, ikiwa watawashinda wakamba basi wao watazivunja silaha zao na kuzitengeneza zingine iwapo itawabidi kufanya hivyo.

Baada ya kuwashinda wakamba, wang’o wakazivunja silaha zao kama walivyoahidi. Hivyo ushujaa huo wa wang’o ulimshangaza sana shujaa Pazi mpaka akabadili jina lao kutoka wang’o akawaita WABENA MIGOHA.

WABENA maana yake ni KUVUNJA na MIGOHA maana yake ni MIKUKI. Tangu hapo wakaitwa wabena migoha badala ya wang’o. Shujaa Pazi alifanya hivyo kwa ajili ya kuzihifadhi kumbukumbu kwa vizazi vijavyo ambapo ilikuwa ni kawaida yake kufanya hivyo.

Wabena hao, na wazaramo waliongezeka sana kwa kuzaliana. Hivyo wabenana walipendwa sana na shugaa Pazi na hata wenyeji wao kwa sababu ya tabia yao nzuri ya ujasiri wa kufanya kazi.

Watu hao walianza kutawanyika kwenda sehemu mbambali hadi wakafikia mkoani Njombe ambako ndipo makao yao hasa hadi sasa. Mnamo mwaka 1850 wakoloni walipoingia nchini Tanzania walilikuta kabila la wabena migoha likiwa na watu wengi sana. Wakoloni hao walikuwa na waandishi wao ndio waliofupisha jina la wabena migoha na kuwa WABENA na ikabaki hivyo hadi hii leo.

Wabena hao walioishi Nyanda za juu walijishughulisha na kilimo na ufugaji. Lakini wale walioishi kwenye mabonde na mito shughuli zao zilikuwa ni uvuvi. Watu hao wana ujamaa na ushirikiano hasa wakati wanapobadilishana mali na vyakula, na pia ukarimu ambao unaonekana hasa kwa maendeleo ya binadamu.

Mtafiti mmoja wa kibiolojia Profesa Msemwa aliandika hivi katika utafiti wake alioufanya mwaka 2001 kuwa “Maeneo ya Njombe walikuwepo pia wakulima na wafua vyuma katika karne ya tano au kabla ya hapo.”

Utafiti huo aliufanya wakati walipokuwa wakichimba ardhi kutafuta masalia na dhana mbalimbali zilizotumiwa na watu wa kale na kupata vipande mbalimbali vya vyungu na viwanda vya chuma katika maeneo yaliyokaliwa na wabena kama IGALA, ISITU, TARAFA NA UHOMINYI.

Pamoja na hayo yote wabena walitumia hadithi, methali, nahau, ngoma, nyimbo, michezo na misemo mbalimbali, katika kufundisha na kukosoa jamii hasa kwa malezi wa watoto na vijana katika jamii.

Baadhi ya nyimbo, ngoma, na michezo mbalimbali zilitumika wakati wa maburudisho au wakati wa sherehe au misiba. Ugendelage uludodi ulukafu luladenyeka ni miongoni mwa methali walizozitumia katika kufundishana maadili katika jamii.

Methali hiyo, inafundisha watu juu ya kuwa na unyenyekevu katika maisha yao ili waweze kufanikiwa vizuri. Unyenyekevu huo, hufananishwa na mti mbichi ambao huavunviki unaposukumwa na upepo.

Inawashauri pia kuacha kiburi kwa sababu hicho hufananishwa na mti mkavu unaoweza kuvunjika unaposukumwa na upepo. Upepo huo ni matatizo mbali mbali yanayotokea katika maisha ya mwanadamu. Ndiyo maana watu waliwaambia wenzao kwamba, “mtembelee katika mti mbishi mkavu utavunjika.”

Vijana walipooana wazazi au mzee wa ukoo wa kila upande walikuwa wanatoa baraka kwa watoto wao kabla hawajakaa pamoja kwa lengo la kuwatakia mema katika ndoa yao. Hivyo wazazi hujipatia umaarufu wakati kama huu kwani baraka yao ilikuwa ya muhimu sana na ilingojewa kwa hamu.

Wazazi hufurahia kwa huwaambia vijana wao Mugendelage uludodi nye vana vesu maana yake Nendeni na amani watoto wetu au mutembee salama na mjaliwe mafanikio katika ndoa yenu.

Baraka nyingine ilitolewa kwa kijana, baada ya ndoa walipojaliwa kupata mtoto ilimlazimu kijana kuondoka nyumbani na kwenda kuishi mashambani au porini mbali na familia yake. Lengo ni kumpatia mke wake nafasi nzuri ya kupumzika anapomnyonyesha mtoto na kuwa na afya nzuri ya kupata mtoto mwingine.

Hii ilikuwa kama njia ya kuwasaidia wazazi kutokuzaa watoto kwa mfululizo kila mwaka. Hivyo wazazi walimbariki kijana na kumtakia safari njema na afikapo kule aishi kwa Amani.

Methali hiyo, huhimiza watu kushirikiana katika utekelezaji wa majukumu yao kwa kusaidiana na kuishi pamoja kama ndugu wakati wote. Kwa maana hiyo, watu hutumia methali hiyo kuwaaga wageni wao kwa kusema kwamba, “mtembelee kwenye mti mbichi mkavu utavunjika.” Hiyo ni namna pia ya kumshukuru mtu kwa wema wake na kumtakia Baraka ya kutembea akiwa na tabia ya unyenyevu kule aendako.

Wanafamilia pia walipenda kuitumia methali hiyo kwa kumuaga mwenzao aliyetaka kwenda kwenye shughuli za kiuchumi ukiwemo uwindaji kwa kumtakia safari njema aendako na arudi salama.

Kol 3;15 “tena iweni watu wa shukrani”

Flp 4:6 Katika kila neno kwa kusali na kuomba,pamoja na kushukuru,haja zenu na zijulikane

Na Mungu

1Thes 5:18 ….Shukuruni kwa kila jambo

Law 22; 29. unapomtolea Bwana dhabihu ya shukrani,itoe kwa namna ambayoitakubalika kwa niaba yako

Kol, 3; 16. neno la Kristu na likae kwa wingi ndani yenu, mkifundishana na kuonyana

Lk 10: 25-37. Msamaria mwema

Lk 18: 15-17. Yesu awabariki watoto wadogo

ENGLISH: WALK ON A FRESH TREE, THE DRY ONE WILL BREAK.

The proverb talks about someone walking on a fresh tree instead that of a dry one, with the aim of enabling him/her to reach safety. The proverb was used by people of the Wabena Ethnic group who are estimated at 1,322,000.

This ethnic group is one of the Bantu Ethnic group in Tanzania, which is found mainly in parts of Njombe, Makambako and Morogoro.

In the past, the Bena people lived in parts of the Coast together with the Wazaramo ethnic group. They engaged in the work of iron manufacturing.

The beginning of this ethnic group is a clan known as wang’o. So those people were called wang’o. The name Wabena was established by a Kizaremo warrior called Pazi who was the ruler of that part. It is said that there was an invasion of people called Kamba who came to the coastal area and did violence to the local people.

Fortunately, the hero Pazi took some Wang’o and Zaramo fighters to get rid of the kambas and succeeded in beating them by driving them away until there was peace.

Wang’o were happy and before the fight they promised the Pazi Warrior that if they defeat the kambas then they will break their weapons and make others if they have to.

After defeating the kambas, the wang’o broke their weapons as they promised. So the bravery of wang’o surprised the hero Pazi so much that he changed their name from wang’o and called them WABENA MIGOHA.

WABENA means BREAKING and MIGOHA means SPEARS. Since then they were called wabena migoha instead of wang’o. The worror Pazi did it to preserve the history for future generations where it was his custom to do so.

Those Wabena, and zaramo increased greatly by breeding. So the Bena people were very loved by the Pazi chieftain and even their natives because of their good character and courage to work.

The people started to disperse to different places until they reached the Njombe region where they live until now. In 1850, when the colonists entered Tanzania, they found the Wabena Migoha ethnic group with many people. They had their own writers who shortened the name Wabena Migoha to WABENA and it remained that way until today.

The Bena who lived in the highlands were engaged in agriculture and animal husbandry. But those who lived in the valleys and rivers, their activity was fishing. These people are social and cooperative especially when they exchange property and food, and also generosity which is seen especially in human development.

One biological researcher, Professor Msemwa, wrote this in his research which he did in 2001 that “There were also farmers and blacksmiths in the Njombe area in the fifth century or before that.”

He did the research when they were digging the ground to look for various remains and ideas used by the ancient people and found various pieces of pots and iron factories in the areas inhabited by the Bena like IGALA, ISITU, TARAFA AND UHOMINI.

With all that, the Bena people used stories, proverbs, idioms, dances, songs, games and various sayings, in teaching and criticizing society, especially for the education of children and youth in societies.

Some songs, dances, and various games were used during entertainment or during celebrations or tragedies. Ugendelage uludodi ulukafu luladenyeka is one of the proverbs they used in teaching each other values in the society.

The proverb teaches people to be humble in their lives so that they can succeed well. That humility is likened to a fresh tree that does not break when is blown by the wind.

It also advises them to give up pride because it is likened to a dry tree that can break when is blown by the wind. The wind is a variety of problems that occur in human life. That is why people said to their colleagues that, “walk on a fresh dry tree the dry one will break.”

When young people got married, the parents or elders of each side used to give blessings to their children before they stayed together with the aim of wishing them well in their marriage. Thus, parents gain fame at times like this because their blessing was very important and eagerly awaited.

Parents enjoy it by telling their young people Mugendelage uludodi nye vana vesu which means Go in peace our children or walk safely and be blessed with success in your marriage.

Another blessing was given to a young man, after marriage when they were blessed with a child, the young man had to leave home and go to live in the fields or the forest away from his family. The goal is to give his wife a good chance to rest while breastfeeding and to be healthy enough to have another child.

This was as a way to help parents not have children in succession every year. So the parents blessed the young man and wished him a good journey and when he arrives there he may live in peace.

The proverb encourages people to cooperate in the implementation of their duties by helping each other and living together as brothers at all times. For that reason, people use that proverb to say goodbye to their guests by saying, “walk on a fresh tree, a dry one will break.” That is also a way of thanking someone for his kindness and wishing him the blessing of walking with a humble attitude where he is going.

Family members also liked to use the proverb for saying goodbye to their partner who wanted to go to their economic activities including hunting by wishing them a good trip to where they are going and a safe return.

Col 3:15 “again be a people of thanksgiving.”

Phil 4:6 In every word by prayer and supplication, with thanksgiving, let your needs be known

And God.

1Thess 5:18 …. Give thanks for everything.

Leviticus 22; 29. when you offer the Lord a thank you sacrifice, offer it in a way that will be acceptable on your behalf.

Col, 3; 16. Let the word of Christ dwell abundantly in you, teaching and admonishing one another

Lk 10: 25-37. Good Samaritan.

Luke 18: 15-17. Jesus bless the little children.

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