Sukuma Riddles

184. KALAGU – KIZE. AKASIMINZILE KAKWE HAKAB’INILE KAKWE – B’AMBU

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

Imbuki ya kalagu yiniyo ilolile jisumbwa ijo jigitanagwa B’ambu. IB’ambu ili shinu iyo igasiminzaga ukunu yukagija guti ilib’ina, aliyo gashinaga nigujaga. Umukajile kenako, ib’ambu yiniyo, nose igashigaga uko ijile. Hunagwene abhanhu bhagayombaga giki, akasimizile kayo ib’ambu, hakajile kayo.

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe bho bhukalalwa na bhulingiji bhutale. Umunhu ng’wunuyo agadulaga uguimala chiza imilimo yakwe yiniyo.

Gashinaga, igelelilwe abhanhu b’ab’ize na bhukalalwa bho guitumama chiza imilimo yabho na guimala gitumo idakililwe gub’iza. Umugwita chiniko, bhagudula gupandika matwajo mingi agubhambilija ugujibheja chiza ikaya ni jumuiya jabho.

Ikalagu yiniyo, yalanga bhanhu higulya ya kub’iza na bhukalalwa bho guitumama chiza imilimo yabho mpaga guimala. Ubhukalalwa bhunub’o, bhugubhenhela matwajo mingi ayogadulile kubhinha bhupandiki bhutale, bho jikolo, umuwikaji b’ob’o.

Ijinagongeja, ikalagu yiniyo, yalanga bhanhu higulya ya gub’iza na bhulingiji bho guitumama chiza imilimo yabho mpaga guishisha aha nhalikilo yajo. Umugwita chinicho, bhagudula gukwabha sabho ningi ijagujisabhya ikaya ni jumuiya jabho, umuwikaji b’ob’o.

KISWAHILI: KITENDAWILI – TEGA.

KUTEMBEA KWAKE NDIVYO KUCHEZA KWAKE – KINYONGA.

Chanzo cha kitendawili hicho chaangalia kiumbe kinachoitwa Kinyonga. Kinyonga ni mdudu ambaye hutembea kwa kusitasita, kama anacheza kumbe ndivyo asafirivyo. Katika kuenenda kwake hivyo, yeye hufaulu kufika kule aendeko. Ndiyo maana watu husema kwamba, kutembea kwakwe kinyonga ndivyo kucheza kwake.

Kitendawili hicho hulinganishwa kwa mtu ambaye hufanya kazi zake kwa uangalifu na umakini mkubwa. Mtu huyo huweza kuzitekeleza vizuri kazi zake. Kumbe yafaa watu wawe na uangalifu wa kutosha kuzitekeleza kazi zao kama itakiwavyo. Kwa kufanya hivyo, wataweza kupata maendeleo mengi katika familia na jumuiya zao.

Kitendawili hicho, hufundisha watu juu ya kuwa na uangalifu wa kuwawezesha kuzitekeleza vizuri shughuli na kazi zao zote. Uangalifu huo utawaletea mafanikio mengi yawezayo kuwasaidia katika kuzijenga familia na jumuiya zao, maishani mwao.

Zaidi ya hayo, kitendawili hicho hufundisha watu juu ya kuwa na umakini katika utekelezaji wa majukumu na shughuli zao zote. Umakini huo utawawezesha, kupata mali nyingi ziwezazo kuzitajirisha familia na jumuiya zao maishani mwao.

Mathayo 6:1-8.

Mathayo 24:36-44.

Matendo 2:14-18.

chameleon-

ENGLISH: I HAVE A RIDDLE – LET IT COME…

IT WALKS AS IT PLAYS – CHAMELEON

The overhead riddle focuses on the peculiar locomotion of a cameleon, a creature that walks as if it is dancing. Indeed, it reaches its destination successfully, by use of that style.

The riddle is comparable to a person who does his/her work keenly and with the seriousness it deserves. The end result here would be work well done. It is not only important but also appropriate for people to carry out their duties with care. By doing so, their families and communities are bound to benefit more in terms of development and progress.

That paradox enlightens people about the need for diligence in undertaking their obligations and tasks. Taking caution brings about many positive achievements that can help build their families as well as their communities.

In addition, the riddle instills in people the important quality of being focused in the execution of their roles and responsibilities. Such keenness and perceptiveness can enable them to effectively harness resources that can be used to uplift their lives, their families and their communities.

Matthew 6: 1-8.

Matthew 24: 36-44.

Acts 2: 14-18.

183. KALAGU – KIZE NG’WANA O MUJILUGU ADATULAGWA MBULA- NG’WANA UYO ALI MUNDA.

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

Imbuki ya kalagu yiniyo ililola ng’wana uyo alimunda, nulu uyo atali ugubyalwa. Ung’wana ng’wunuyo adiko nulu gutulwa mbula, kunguyo uwei agikalaga wib’isile mugati ya ng’wa nina. Kuyiniyo lulu, nulu igandya gutula mbula, agutulwa nu nina duhu.  Ung’wana ng’wunuyo, huyo ali o mujuligu, uyo adatulagwa mbula.

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agikalaga ashegijiwe na munhu ungi umuwikaji bhokwe. Umunhu ng’wunuyo, agabhizaga alinawe nkhingi okwe. Ung’winuyo huyo gaganshigilaga amakoye gosegose. Gashinaga lulu, unkhingi okwe, ukuliweli, aliguti nina ong’wana uyo atali munda.

Ikalagu yiniyo, yalanga bhanhu higulya ya kubhalanhana chiza abho bhali hasilili yab’o. Abhanhu bhenabho bhali guti bhabyaji umo igelelelilwe bhabhalanhane chiza abhana bhabho, gitu nkima uyo alibhudito umo aganhanghanilaga ung’wana okwe uyo atali munda yakwe. Abhanebho lulu, ha bhana abha mujulugu, abho bhadatulagwa mbula.

Ijinagongela, ikalagu yiniyo yabhalanga abhabyaji higulya ya gubhambilija chiza abhana bhabho, abho bhatali ugutola, nulu ugutolwa, kunguno abhenabho bhatali mujulugu. Yigelelilwe bhab’agunane bho gub’inha bhulangwa bho wiza ubho gudula ugub’inja umumakoye gosegose.

Kuyiniyo, yigelelilwe abhanhu bhikale muli Mulungu uyo alijulugu ja kubhalanghana bhadizutulwa mbula. Imbula yiniyo, yadula gulinganijiwa na shetani. Abho abhazunya gwikala mukati ya ng’wa Yesu, agub’alanghana bho gwilanga muliwei. UYesu agub’inja umubhusese bho ng’wa shetani.

KISWAHILI: KTENDAWILI – TEGA

MTOTO ALIYE PANGONI HANYESHEWI MVUA- MTOTO ALIYEKO TUMBONI.

Chanzo cha kitendawili hicho chaangalia mtoto ambaye bado yumo ndani ya tumbo la mama yake. Mtoto huyo ni yule ambaye bado hajazaliwa. Kwa hiyo, mtoto huyo hawezi kunyeshewe mvua, kwa sababu yeye huwa amejificha tumboni mwa mama yake. Atakayenyeshewa na mvua hiyo, ni mama yake, ambaye kwake, mama huyo ni kama pango lake alimojificha, ili asipatwe na matatizo yoyote. Kwa maana hiyo, mtoto huyo hawezi kunyeshewa mvua kwa sababu yumo pangoni mwa mama yake.

Kitendawili hicho, hulinganishwa kwa mtu ambaye huwa amekingwa na mtu mwingine maishani mwake. Mtu huyo, ni yule ambaye yuko chini ya mtu mwingine anayemtegemea kumtunza katika kujipatia mahitaji yake, yakiwemo yale ya kupata: chakula, mavazi na malazi yake.

Matatizo mbalimbali huwa yanamfikia yule aliye juu yake, hayamfikii yule aliyeko chini. Yule aliyeko chini hubaki salama, kwa sababu ya yeye kukingwa na yule aliyeko juu yake. Ndiyo kusema, mtoto aliyeko pangoni hanyeshewi mvua. Huyo ndiye mtoto aliyeko tumboni.

Kitendawili hicho hufundisha watu juu ya kuwalinda vizuri wale waliyoko chini yao, wakiwemo watoto wao, wanafunzi wao, wananchi wao, na kadhalika. Watu hayo, ni pamoja na wazazi ambao hutakiwa kuwalinda watoto wao ili wasipatwe na matatizo. Walimu pia hutakiwa kuwalinda kwa kuwafundisha vizuri wanafunzi wao, ili wasipatwe na matatizo ya kushindwa mitihani yao. Hao ni sawa na mapango yawakingayo watoto hao kunyeshewa mvua.

Zaidi ya hayo, kitendawili hicho, huwafundisha wazazi juu ya kuendelea kuwasaidia watoto wao ambao hawajafikia umri wa kuoa au kuolewa,  kwa kuwapatia malezi mema yawazeyo kuwakinga na matatizo mbali mbali maishani mwao.

Kwa hiyo, yafaa watu wakae ndani ya Muumba wao ambaye ni Mungu ili wasije wakanyeshewa mvua. Mvua hiyo huweza kufananishwa na shetani. Ndiyo maana, Yesu huwaita watu wamwendee yeye, ili awapumuzishe, kutoka kwenye matatizo yatokanayo na wao kubaki kwenye utumwa wa shetani. Yesu huwaondoa utumwani mwa shetani, wale wamwaminiyo, na kukaa ndani yake. Na sisi twaitwa kwenda kukaa  ndani ya Yesu Kristo, ili tusihangaike maishani.

Mathayo 11:28-30.

Isaya 49:15-16.

Zaburi 17:8-14.

Zaburi 91:1-6.

Isaya 66:12-13.

Zaburi 61:

belly-

ENGLISH: I HAVE A RIDDLE – LET IT COME

A CHILD WHO IS BURROWED IN THE CAVE DOES NOT GET RAINED ON – A CHILD IN THE MOTHER’S WOMB

The above riddle is about a baby who is still in the mother’s womb. In the event of rain, the baby cannot be reached by the rain because it is hidden in the safety of the mother’s womb. The mother, who is like a cave, gets rained on but shields the baby from any such stress.woman-pregnant

This puzzle is likened to a situation where someone is given support and protection by someone else in his/her life. The dependant person rides on the good will of his/her benefactor to secure his/her own needs, including food, clothing and shelter.

By virtue of taking responsibility for other people’s welfare, the person encounters various challenges. Meanwhile, the one who draws protection from him/her remains secure, just like the baby who is burrowed in the comfort of the cave that is its mother’s womb.

Such riddle teaches people about the importance of offering protection to those under their care, including their children, students, citizens, among others. For instance, parents are supposed to protect their children from harm; teachers are required to protect their students by imparting in them the necessary knowledge and skills to enable them excel in their examinations. Such people are like caves that protect the children from the rain.pregnant-beauty

In addition, the riddle tends to encourage parents to consistently care for and support their children throughout their youthful years. This would help them keep problems at bay.

Therefore, it is necessary for people to dwell in God, their Creator, so that they do not get wet from rain. The rain can be compared to the devil. That is why Jesus calls people to come to Him, so that He can give them liberation from the bondage of the devil. Jesus removes the bondage of Satan from those who believe and abide in Him. And we are called to dwell in Jesus Christ, so that we do not worry about life.

Matthew 11: 28-30.

Isaiah 49: 15-16.

Psalm 17: 8-14.

Psalm 91: 1-6.

Isaiah 66: 12-13.

Psalm 61: 4.

180. KALAGU – KIZE NG’OMBE JA NG’WIZE JAGUDIMA JISWAGILILE – MISO

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

Imbuki ya kalagu yiniyo ililola miso ayo gagatumamaga milimo yako bho nduhu ugwinga umumili. Amiso genayo gagab’onaga bhuli kwene uko ulola ubhona duhu. Aliyo gagab’izaga galumanile numili mu makanza gose. Amiso genayo gadiko ugwinga aha mili uyo gulinago. Gagabhizaga gali haho duhu.

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agatumamaga miliyo yakwe ukunu alikihamo na bhiye. Umunhu ng’wunuyo, agikalaga kihamo na bhiye umub’utumami bho miliyo yakwe yose. Agatumamaga chiza imilimo yakwe pye niyo aginhiyagwa na bhatale bhakwe.

Ijinagongeja, umunhu ng’wunuyo agajidililaga chiza ijikolo jakwe,  nija bhiye. Yigelelilwe umunhu ajilanghane chiza ijikolo ijo alijipandika umuwikaji bhokwe, kugiki ijikolo jinijo jidule ugung’wambilija ahashiku ijaha bhutongi.

Ikalagu yiniyo, yalanga bhanhu higulya ya gwikala na bhumo na bhichabho umubhutumami bho milimo yabho. Ubhumo bhunub’o bhudulile gubhambilija umuguitumama chiza imilimo yabho, kunguno bhuli ng’wene agubhiza na bhukalalwa bhogupandika matwajo mingi ayo gadulile gujambilija ikaya, jumuiya ni si jabo, bho makanza malihu.

Ijinagongeja, ikalagu yiniyo, yalanga bhanhu higulya ya gudimila chiza ijikolo jabho giti umo gagagulabhililaga amiso umili. Yigelelilwe abhanhu bhilange halumo inzila ja gujilanghana chiza ijikolo jabho nija mumakaya gabho.

KITENDEWILI – TEGA

NG’OMBE WA KWETU HUCHUNGIA ZIZINI –

MACHO

Chanzo cha kitendawili hicho chaangalia macho ambayo hufanya kazi zake bila kuondoka kwenye mwili. Macho hayo huona kila upande utakaongalia bila kuachana na mwili huo. Hivyo huwa yameungana vizuri na mwili huo kwa muda wote. Hayawezi kuondoka kwenye mwili ulionayo. Huwa yapo tu kwenye mwili huo.

Kitendawili hicho hulinganishwa kwa mtu ambaye hufanya kazi zake akiwa ameungana vizuri na wenzake. Mtu huyo huwa na umoja na wenzake katika utekelezaji wa majukumu yake yote. Huzifanya kazi hizo apewazo na wakubwa au watu wa nyumbani kwake, vizuri.

Zaidi ya hayo, mtu huyo huvilinda vizuri vitu avipatavyo maishani mwake. Huvilinda pia vile ambavyo nivya wenzake, ili viweze kuwasaidia wote katika siku za mbeleni. Huwafundisha pia wenzake namna ya kuvitunza vizuri hivyo vitu vyao.

Kitendawili hicho hufundisha watu juu ya kuwa na umoja na wenzao katika utendaji wao wa kazi za kila siku. Umoja huo waweza kuwasaidia katika kuishi kwa amani na kuvitunza vizuri vitu wavipatavyo maishani mwao. Umoja huo pia huleta maendeleo katika familia, jumuiya na nchi zao.

Zaidi ya hayo, kitendawili hicho, chafundisha watu juu ya kuvitunza vizuri vitu wavipatavyo, kama vile macho yautunzavyo mwili muda wote yatekelezapo majukumu yake. Yafaa watu wafundishane vizuri namna ya kuzitunza vizuri mali zao na za jumuiya zao.

Mathayo 6:22-23.

Mathayo 13:16-17.

2Wakorintho 10:7.

Waefeso 1:18.

1Yohana 1:1.

african-kenyan

ENGLISH: I HAVE A RIDDLE – LET IT COME

COWS OF OUR HOME FEED WHILE THEY ARE IN THE COWSHED – EYES

The literal meaning of the overhead proverb is about eyes and the way they function without leaving their sockets. Eyes can see every place where one focuses them, but they won’t leave one’s body; they are firmly attached to it throughout. They cannot leave the body; they are part of it.

That paradox is likened to a person who engages in his/her work effectively in collaboration with others. He/she is able to accomplish his/her responsibilities using a united approach with colleagues. Such a person satisfactorily undertakes the tasks assigned to him/her by family members.

In addition, the person is able to safeguard the things that he/she acquires in life, including those of other people, for posterity. He/she also teaches people how to diligently safeguard what they possess.

The puzzle imparts in people the necessity of being united with their peers in their daily activities. Such unity can help them live peacefully, besides affording them the ability to safeguard their valuable possessions in life. Also, progress in the family, in the community and in the country is brought about by unity.

Moreover, the proverb also teaches people on how to take care of the things they acquire, just like the eyes take care of the body throughout their vigilance function. People ought to understand how to diligently protect their own property and that of their communities.

Matthew 6: 22-23.

Matthew 13: 16-17.

2 Corinthians 10: 7.

Ephesians 1:18.

1 John 1: 1.

174. KALAGU – KIZE. DIKOYELA NA NG’WANA MIGU NOSE NAMPONYA: – IGONGOTE ILILILINA MANDEGE NULU NYAMA YI GUHA

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

Imbuki ya kalagu yiniyo ililola, munhu uyo alilya lindege. Agumanaulipilimula pilimula alililya, nose agulimaja amandege galyo, uliponya iligongote. Nuku nyama yiguha nigiko, kunguno uni onyama agumana uilya inyama iyo ilihigulya ya liguha, nose agulimaja inyama na aguliponya iliguha linilo.

Ikalagu yiniyo igalenganijiyagwa kulimunhu uyo alinabhulingisiji bho guisolanya imihayo iyo iliyawiza, iyo idulile gubhambilija abhanhu ugujibheja ikaya jabho, na guileka mihayo iyo idinasolobho ijinagujibheja ikaya jinijo. Ilichiza umunhu abhize na bhumani bho guisolanya imihayo iyasolobho ahalili, na guileka iyo idinasolobho umuwikaji bho bhanhu.

Ikalagu yiniyo, yalanga bhanhu higulya ya kuisolanya imihayo iyo ilinasolobho, aho bhalili, umuwikaji bhobho, na guyileka iyo idinasobho. Ilichiza abhanhu ugubhiza na bhumani ubho guikomanya imihayo iyasolobho yiniyo, kugiki bhadule ugujibheja chiza ikaya jabho.

Ijinagonjeja, ikalagu yiniyo yalanga giki bhuli nimo gwene dugagwandyaga bho gukoyakoya, nose ukubhutongi gugadenhelaga solobho. Guti gulima, nguno ahabhutongi jiliwa jigupya.

Hangi, ikalagu yiniyo, yabhalanga abhanhu higulya ya kub’iza na wiyumilija ubho bhudulile,  nulu gung’wambilija umunhu ugugushisha chiza unimo, guti gwingila mubhulangwa bho gunkub’ija Yesu gushiga nose agupandika bhatisimu. Uwiyumilija bhunubho bhugenhaga nguzu jagugushisha unimo aha nhalikilo yago. Umunhu ng’wunuyo agaiponyaga igiti iyi olinayo, na agingilaga ng’wisana.

KITENDAWILI – TEGA.

TUMEHANGAIKIANA NA MWANA MIGU HATIMAYE NIMEMWANGUSHA – GUNZI LILILO NA MAHINDI AU NYAMA YA MFUPA.

Chanzo cha kitendawili hicho chaangalia mtu alaye mhindi. Mtu huyo, huula mhindi huo huku akiugeuzageuza, mwishowe mahindi huisha na kulitupa lile gunzi. Vivyo hivyo kwa upande wa mfupa, kwa sababu mlaji wa nyama huendelea kuila mpaka ikaisha na kubakia mfupa ambao huutupa.

Kitendawili hicho hulinganishwa kwa mtu mwenye umakini wa kuchambua kilicho kizuri pale alipo ambacho chaweza kuwasaidia watu katika kujenga familia zao, na kuyaacha yale ambayo hayana faida katika ujenzi wa familia hizo. Yafaa mtu awe na umakini wa kuchambua maneno na matendo yenye faida pale alipo, na kuyaacha yale ambayo hayana faida katika maisha ya mwanadamu.

Kitendawili hicho, chafundisha watu juu ya kuwa na umakini wa kuchagua maneno na matendo yawezayo kuleta maendeleo katika familia za zao, na kuyaacha yale ambayo hayana faida maishani mwa watu. Mtu atakiwa kuwa na umakini wa kumwezesha kuchagua kile kilicho cha maana katika kujenga familia yake, na kiyaacha yote yawezayo kuibomoa familia yake hiyo.

Zaidi ya hayo, kitendawili hicho, chafundisha watu, juu ya kuwa na ufuatiliaji mzuri wa kazi zao ili waweza kuzifikisha kwenye mwisho wake uwezao kuwapatia maendeleo pale walipo. Hii ni kutokana na ukweli kwamba, watu huhangaika kwanza, ndipo wanayafikia mafanikio yao. Mfano wa mkulima, ambaye huvumilia mahangaiko ya kulima, mpaka anapata mavuno yake.

Kitendawili hicho pia hufundisha watu juu ya kuwa na uvumilivu, uwawezeshao kuyafikia malengo yao, kama vile mwanafunzi aanzavyo mafundisho ya kumfuata Yesu, mpaka anabatizwa. Huyo kutoka gizani na kuingia kwenye mwanza. Kwa hiyo, mtu huyo, ametoa giza na kuupokea mwanza.

1Wakorintho 10:13.

Waefeso 2:1.

Waefeso 2:4-6.

Waefeso 6:10-14.

corn-

ENGLISH: I HAVE RIDDLE – LET IT COME

I HAVE WRESTLED WITH MIGU AND I HAVE EVENTUALLY THROWN HIM DOWN – MAIZE ON COB/STEAK ON BONE

The above riddle refers to a situation when a person eats maize on a maize cob. The person would eat the grain, all the while turning the cob around. When he/she is done, the bereft cob is discarded. The same is true with bone meat, whereupon the person would throw away the bone after methodically eating off its steak.lamb

The paradox is likened to a person who is meticulous enough to determine what is of value in regard to building the family, and what is worthless. It is necessary for a person to possess the capacity to analyze words and deeds, and to be able to disregard those that are worthless in human life.

That riddle teaches people about the importance of making careful choice of words and actions, which can bring prosperity in the family, and about ignoring what is worthless in people’s lives. One should be keen enough to choose what is worthwhile in building one’s family, and leave out everything that can destroy it.corn-on-the-cob

In addition, the riddle educates people about fidelity to their work all through, which is bound to ensure progress. That is due to the fact that people shall first endure trials and tribulations before achieving success, just like a farmer would endure the anxieties of cultivation before he gets his harvest.

Such paradox also instills in people the virtue of patience, a quality that enables them to achieve their goals, like a disciple who follows the teachings of Jesus until he gets baptized. Such a person leaves darkness and enters into the light, that is, the beginning of a new life.

1 Corinthians 10:13.

Ephesians 2: 1.

Ephesians 2: 4-6.

Ephesians 6: 10-14

173. KALAGU – KIZE ULU OLILA UMAMA AB’ANHU B’AYEGA B’AYIKINDIKA NA B’UYENGI – NGOMA/NDONO

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

Imbuki ya jigano jinijo ililola b’ab’ini b’a mbina. Abhanhu bhenabho bhagatulaga ng’oma. Ing’oma yiniyo igalilaga b’o gutulwa b’o nguzu, aliyo ab’ab’ini bhayo b’agayegaga noyi, nduhu nulu gusunduhala igiki untuji aliiminya ing’oma yiniyo.

Ijigano jinijo jigalenganijiyagwa kuli munhu uyo agakoyakoyaga bho gutumama miliyo yakwe bho nguzu ningi, kugiki abhanhu bhakwe, bhapandike bhuyegi. Igelelilwe munhu umo wifunye jinagumama milimo yiniyo iyo idulile gubhenhela b’uyegi abhangi abho bhang’wisanije.

Ijigano jinijo jalanga bhanhu higulya ya gwifunya gubhambilija bhangi bho gutumama miliyo iyo idulile gubhenhela bhuyegi abhanhu bhabho b’enab’o. Ib’elelile umunhu aho alili, abhambilije abhanhu bhake, nulu namugi igelelilwe  atumame b’o nguzu jakwe b’o gwifunya gubhambilija abhanhu bhakwe, kugiki bhadule gupandika bhuyegi.

Ijinagongeja, ijigano jinijo jalanga bhanhu higulya ya gukub’ija inzila ya ng’wa Yesu uyo agaluha na kucha ha nsalabha, kugiki abhapije abho bhalinzunya. Ib’elelile abho danzunya wei duyege bho gub’ina chiza ulu datulilwa ing’oma nu Yesu.

KISWAHILI: KITENDAWILI – TEGA.

BIBI ANAPOLIA WATU WANAFURAHI WANARUKA KWA FURAHA- NGOMA/ZEZE

Chanzo cha kitendawili hicho chaangalia wacheza ngoma. Watu hao hupiga ngoma ambayo hulia kwa kupigwa kwa nguvu. Lakini wachezaji wake hufurahia mno, wala hawahuzuniki kwamba mpigaji wake anaiumiza hiyo ngoma.

Kitendawili hicho hulinganishwa kwa mtu ambaye huhangaika katika kufanya kazi zake kwa nguvu nyingi, ili watu wake wapate kufurahi. Yatakiwa mmoja ajitoe kwa kufanya kazi hizo ziwezazo kuwaletea furaha watu wengi wamtegemeao.

Kitendawili hicho, hufundisha watu juu ya kujitoa kuwasaidia watu wengi kwa kufanya kazi ziwezazo kuwaletea furaha watu hao. Mtu apaswa kuwasaidia wake watu pale alipo, kama vile mzee katika familia atakiwavyo kujituma kwa nguvu zake katika kujitoa kuwafanyia kazi watu wake hao ili waweze kupata furaha.

Zaidi ya hayo, kitendawili hicho hufundisha watu juu ya kufuata njia ya Yesu aliyeteseka na kufa msalabani kwa ajili ya kuwakomboa wale wamwaminio. Twatakiwa wale tumwaminio yeye kufurahi kwa kucheza anapotupigia ngoma hiyo Bwana wetu Yesu Kristo.

Mathayo 11:16-17.

Mathayo 20:28.

Yohana 3:16-17.

1Wakorintho 14:1.

2Wathesalonike 2:15-16.

drum

ENGLISH: I HAVE A RIDDLE – LET IT COME.

WHEN THE GRANDMOTHER CRIES PEOPLE BECOME HAPPY AND THEY JUMP JOYOUSLY– DRUM/CALABASH MUSIC

The foundation of the above riddle is about music and dance. When the drummist beats the drum harder, the dancers grow more excited and the dancing gets more frenzied with the rising drum beat. The dancers do not get angry at the drummist for beating the drum hard.drummer

The puzzle is likened to a person who, through struggle and great energy, works hard so that his dependants can enjoy the fruits of his labour. It is a noble thing for someone to sacrifice and undertake difficult tasks for the sake of bringing happiness to those who rely on him/her.

The riddle teaches about the commitment to help others by undertaking tasks that can bring joy to them. One ought to help one’s people wherever one is, just as an elder in the family would be required to play a lead role in his/her commitment to work hard enough and guarantee success and happiness to his/her people.

Above all, the riddle enlightens people about the need to follow Jesus’ way of suffering and dying on the Cross for the salvation of those who believe in Him. We need to rejoice when our Lord Jesus Christ invites us to dance to His drum – by following His commandments.

Matthew 11: 16-17.

Matthew 20:28.

John 3: 16-17.

1 Corinthians 14: 1.

2 Thessalonians 2: 15-16.

162. KALAGU – KIZE GWALILA GUTINA NG’WOB’A – SHILIWA

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

Imbuki ya kalagu yiniyo ilolile bhanhu abho bhalikomika guja gujulya shiliwa bho mbisila, iyo bhalideb’ile ilishosho lyayo. Gashinaga aha shiliwa agab’izaga atiho ung’wob’a. Ung’wano go shiliwa guliheke ni miano iingi iyo abhanhu bhagiyogohaga.

Padri Donald Syberts na Padri Joseph, umujitab’o jabho ijihayile ‘KUENEZA NJILI KWA METHALI’ ukurasa wa 21, bhalihaya giki, ‘Iyiniyo ilikalagu iyo ilishosho lyayo ili “Shiliwa.” Ukujigemero, ung’wano go shimba ulugulila, bhanhu bhamo b’adushiga, b’agogoha. Aliyo ulu gwigwiwa ng’wano go shiliwa pye b’agushiga. Nduhu nulu umo uyo agogoha.’

Ikalagu yiniyo igalenganijiyagwa nu kubhanhu abhab’izang’holo ulu b’abisha ishiliwa. Abhanhu bhenebho b’agab’akarib’ushaga ab’ichab’o gwiza gulya ishiliwa shab’o ulub’abisha, ahakaya yabho. B’agatumilaga kalagu yiniyo bho guhaya giki “Gwalila gutina ng’wob’a”, abho b’alikarib’ushiwa b’agashoshaga, “Shiliwa. Huna b’ab’uka guja gujulya, mumho bhuli ng’wene omanaga igiki ishiliwa jatengagwa.

Kuyiniyo lulu, ikalagu yiniyo ililanga bhanhu higulya ya gub’iza na wizang’holo bho gubhakarib’usha ab’ichab’o abho bhatub’ile. Ilichiza ugubhakarib’usha abhanhu bhenebho ahajiliwa, kugiki nabho bhadule gulya na gupandika nguzu umuwikaji bhobho. Abhanhu abho bhalinzala b’agab’izaga bhasendamelile gupandika shiliwa gwingila uko bhalinajo.

Ijinagongeja, ikalagu yiniyo ililanga bhanhu higulya ya gutumama milimo yabho chiza, kugiki bhadule gupandika shiliwa ija gub’akarib’usha ab’ichab’o abho bhadinajo. Hangi ulu bhajipandika ishiliwa jinijo igelelilwe bhajilanghane chiza.

KISWAHILI: KITENDAWILI  – TEGA

YOWE IMESIKIKA HAINA MWOGA  –  CHAKULA

Chanzo cha kitendawili hicho chaangalia watu waalikanao kwenda kula chakula kwa njia ya mafumbo ambayo majibu yake yako wasi kwa wasikilizaji. Kumbe kwenye chakula ambacho ndilo jibu la fumbo hilo huwa hakuna mwoga. Yowe hiyo ikotofauti na Yowe zingine ambazo watu huogopa.

Padri Donald Syberts na Padri Joseph Healey, katika katibu chao kisemacho, “KUENEZA INJILI KWA METHALI” ukurasa wa 21, wasema kwamba, hicho ‘ni kitendawili ambacho jibu lake ni “chakula.” Kwa mfano yowe ya simba ikisikika baadhi ya watu hawatafika, wataogopa. Bali ikisikika yowe ya chakula wote watafika. Hakuna hata mmoja atakayeogopa.’

Kitendawili hicho hulinganishwa kwa watu wenye ukarimu wa kuwakaribisha wenzao kwenye chakula chao waivishapo. Watu hao huwashirikisha wenzao kwenye chakula chao kwa kutumia kitendawili hicho. Watu hao husema, “gwalila gutina ng’wob’a,” ndipo wale wawasikiao hujibu, “chakula” huku wakiinuka kwenda kukila chakula hicho. Watu hao wasikiapo kitendawili hicho, hutambua kwamba chakula hicho kiko tayari kwa kuliwa.

Kwa hiyo basi, kitendawili hicho hufundisha watu juu ya kuwa na ukarimu wa kuwashirikisha wenye njaa ili wapate chakula na mahitaji mengine yaliyoyalazima kwao. Ni vizuri kuwasaidia watu hao ili nao waweze kupata nguvu ya kufurahi katika maisha yao. Watu kama hao hutegemea kupata mahitaji yao kutoka kwa wenye mali.

Zaidi ya hayo, kitendawili hicho hufundisha watu juu ya kufanya kazi kwa bidii ili waweze kupata mazao mengi ya kuwawezesha pia kuwashirikisha wenzao wenye kuhitaji zaidi, wakisema, “Yowe imesikika haina mwoga.” Pia wakipata mazao hayo wayatunze vizuri.

Luka 22:17-19.

1 Wakorintho 11:27-32.

Matendo ya mitume 2:46.

Ufunuo 19:9.

african-food

ENGLISH: I HAVE A RIDDLE – LET IT COME

HOWL NOISE OF NO COWARD – FOOD

The above riddle is said by people as they invite each other to go and eat, whose answer is known and sensitive to the audience. No one is afraid of the noise that calls upon them to go and eat food. Such noise is different from other noises, which people are afraid of.

Fr. Donald Syberts and Fr. Joseph Healey, in their book entitled, “KUENEZA INJILI KWA METHALI” page 21, say that the answer to that riddle is “food.” For example, the howl of a lion will keep some people at bay because of fear. However, when they hear the noise of food, they will all come; no one will be afraid.

The puzzle is compared to hospitable people who, using the riddle, welcome their friends to share their favorite food. They would say, “Howl noise of no coward,” and those in the audience would answer, “food” then proceed to go and eat the food. When they hear the riddle, they realize that the food is ready for eating.child2

Therefore, such riddle imparts in people about being generous enough to share food and other necessities with the hungry. It is good to help those people so that they can also enjoy life. Normally, they would expect to have their needs catered for by the well-to-do.

Furthermore, the puzzle also encourages people to work hard so they can have enough to share with the extremely needy, saying, “Howl noise of no coward.” They should also take good care of what they have.hiring

Luke 22: 17-19.

1 Corinthians 11: 27-32.

Acts 2:46.

Revelation 19: 9.

153. KALAGU – KIZE OJA NHWANI ALIDUHU UGIZA OZWALILA – NHARANGA

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

Imbuki ya kalagu yiniyo ililola Nharanga iyoigahambagwa idinamakolele gayo yuzwa na gupandika jizwalo jingi. Ihali yiniyo igalomelaga higulya ya b’upandiki bho wikaji upya ub’o b’ulinamatwajo mingi.

Ikalagu yiniyo igalenganijiyagwa na wikaji bho ng’wa munhu uyo oliopandika makoye umuwikaji bhokwe, wiyangula kuja nhwani kujuchola sabho na agajipandika. Aho ojipandika agiyangula gushoka kaya.

Abhasuguma bhagalomelaga uwandijo bho kalagu yiniyo bho gutumila jigano ja ng’wa Masanja, ijo jigigelaga mujitabho ijo jandikwa na Padri Joseph G. Healey, ijo jigitanagwa, “JE, MUNGU ANASEMA LUGHA GANI? Uk. 71-72.

Alihoi nsuguma umo uyo witanagwa Masanja. Wikalaga Maswa umu nkoa go Shinyanga (ihaha Simiyu). Umasanja aho otoola na guzenga numba mhya, agandika makoye mingi. Unke okwe agatoroka, ung’wana okwe agazumalika, inumba igagwa, na b’ib’i bhagib’a ing’ombe pye ija ng’wa Masanja. Ohaimanikila obhiza nhabhi. Agiganika giki ologwa.

Umasanja agandya gugwa nholo. Aliyo aha nhalikilo yaho agiyangula gwinga umunkoa go Shinyaga, (ihaha Simiyu) na guja nhwani. Agasumba lugendo guti ng’wilombeleja nulu mhabhi, bho nduhu myenda, nduhu hela, nduhu ginhu jose jose.

Aho oshiga inhwani UMasanja agakwabha. Ahagwandya agapandika nimo na numba.  Ahanuma ya yiniyo agandya iduka lya b’usuluja na hoteli. Agandya gupandika hela ningi. Agazenga numba ya makanza malihu na yab’ageni. Hangi uMasanja agandya jiwanda ja Soda.

Aha nhalikilo, agab’iza nsabhi o sabho ningi. Aliyo adatogilwe ugwikala iDar es Salaam. Kuyiniyo, uMasanja agashoka kaya yake Maswa, ku nkoa go Simiyu na sabho ningi: Maloli, myenda, ginhu ningi na hela ningi.

Kuyiniyo lulu, gufumiila umu jigano jinijo ja ng’wa Masanja, igiza ikalagu yinijo iyoihayile, ‘Oja nhwani aliduhu ugiza ozwalila – Nharanga.’

Ikalagu yiniyo ililanga bhanhu higulya ya kuleka gugwa nholo umuwikaji bhobho. B’ab’ize na wiyumilija bho gwandya gutumama milimo na bhukamu bho guchola uko bhalaipandikile imilimo yiniyo, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

Ijinagongeja, ikalagu yiniyo, ililanga bhanhu higulya ya gutumila ubhuguguja bhobho ijinabhugalucha bho uwikaji bhobho b’ub’ize b’ob’upandiki kulebha igwandya.

KITENDAWILI: – TEGA

ALIENDA PWANI UCHI AKARUDI AMEVAA – KARANGA

Chanzo cha kitendawili hicho kilanaangalia karanga inayoopandwa ikiwa imetolewa maganda yake, ikaota na kupata vazi jingine. Hali hiyo huelezea juu ya uwepo wa upataji wa maisha mapya yenye mafanikio.

Kitendawili hicho hulinganishwa na maisha ya mtu aliyepata shida maishani mwake akaamua kwenda Dar es Salaamu kwenda kutafuta mali na kuzipata. Baada ya kuzipata aliamua kurudi nyumbani.

Wasukuma hueleza chanzo cha kitendawili hicho kwa kutumia hadithi ya Masanja, inayopatikana kwenye kitabu kilichoandikwa na Padri Joseph G. Healey kiitwacho “JE, MUNGU ANASEMA LUGHA GANI? Uk. 71-72.

Kulikuwa na mkukuma mmoja aliyeitwa Masanja ambaye aliishi Maswa katika mkoa wa Simiyu. Masanja baada ya kuoa na kujenga nyumba mpya, alipata matatizo mengi. Mke wake alitoroka, mtoto mchanga alifariki, nyumba ilianguka na wezi waliiba ng’ombe wote wa masanja. Ghafla alikuwa fukara. Alifikiri kwamba alilogwa.

Masanja alianza kutaka tamaa. Lakini mwishowe aliamua kuondoka Mkoa wa Shinyanga kwa muda (kwa sasa ni Simiyu), na kwenda pwani, yaani Dar es Salaam. Alisafiri kama mwombaji au fukara bila nguo, bila pesa, bila kitu chochote.

Baada ya kufika Dar es Salaam Masanja alibahatika. Kwanza alipata kazi na nyumba. Baada ya muda alianzisha duka la biashara, halafu hoteli. Alianza kupata fedha nyingi. Alijenga nyumba ya kudumu ya kupangisha. Tena Masanja alianzisha kiwanda cha soda.

Mwishowe, alikuwa tajiri mwenye mali nyingi. Lakini hakupenda kuishi Dar es Salaam. Kwa hiyo, Masanja alirudi nyumbani kwake Maswa, Mkoa wa Simiyu na mali nyingi: gari, nguo mpya, vitu vingi na pesa nyingi.

Kwa hiyo, kutokana na hadithi hiyo ya Masanja kikaja kitendawili hicho kisemacho, ‘Alienda pwani uchi akarudi amevaa – Karanga.’

Kitendawili hicho hufundisha watu juu ya kutokata tamaa maishani, badala yake, wawe na bidii ya kuanza kufanya kazi katika maeneo mbali mbali kwa ajili ya kupata mafanikio mengi maishani.

Zaidi ya hayo, kitendawili hicho, hufundisha watu juu ya kutumia ubunifu wa aina mbali mbali kiasi cha kutosha kubadili maisha yao ili yaweze kuwa mazuri zaidi kuliko yale ya mwanzo.

ENGLISH: I HAVE A RIDDLE – LET IT COME

ONE WENT TO THE BEACH NAKED AND CAME BACK DRESSED – GROUNDNUT

Masanja Goes to Dar es Salaam (story alone)


There is a well-known Sukuma, Tanzania riddle that goes like this:

“I have a riddle.” “Let it come.”
“He went to the coast naked and returned fully clothed?” … (answer) “GROUNTNUT.”

This riddle is based on the following adapted African story:

“Masanja was a Sukuma man who lived in Maswa in Simiyu Region of Tanzania. After getting married and building a new house Masanja got many difficulties. His wife ran away, his youngest child died, his house fell down and thieves stole all of Masanja’s cows. Suddenly he was a beggar. He thought he had been bewitched.

Masanja started to despair. But finally he decided to leave Simiyu Region, that is the interior of Tanzania, and go to the coast, to the city of Dar es Salaam. He travelled as a beggar without clothes, without money, without anything.

After arriving in Dar es Salaam, Masanja started to get lucky. First he found work and a house. After a while he opened a store, then a small hotel. He began to make a lot of money. He built a permanent house, which he rented. Then Masanja built a soft drink factory. Finally he became very rich with many possessions. But he didn’t want to live in Dar es Salaam. So he returned to his home in Maswa in Shinyanga Region with great wealth — a car, new clothes, many goods and a lot of money.” (Sukuma Ethnic Group, Tanzania Story-Riddle).

peanut-field

Masanja Goes to Dar es Salaam (story in context)


By Rev. Joseph G. Healey, M.M.

One particular Friday in late March the Christians of Mtakuja Small Christian Community (SCC) in Western Tanzania met to pray together. After the Bible Service Peter the SCC leader said, “We are accustomed to have a “Teaching” after the Bible sharing. But Easter is drawing near. Therefore I will tell the story of Masanja, a Sukuma who lived in Maswa in Shinyanga Region. After getting married and building a new house Masanja got many difficulties. His wife ran away, his youngest child died suddenly, his house fell down and thieves stole all of Masanja’s cows. Suddenly he was a beggar. He thought he had been bewitched.

Masanja started to despair. But finally he decided to leave Simiyu Region, that is the interior of Tanzania, and go to the coast to the city of Dar es Salaam. He travelled as a beggar without clothes, without money, without anything.

After arriving in Dar es Salaam on the Indian Ocean Masanja started to get lucky. First he found work and a house. After a while he opened a store, then a small hotel. He began to make a lot of money. He built a permanent house that he rented. Then Masanja built a soft drink factory. Finally he became very rich with many possessions. But he didn’t want to live in Dar es Salaam. So he returned to his home in Maswa in Shinyanga Region with great wealth — a car, new clothes, many goods and a lot of money.

After telling this story Peter the SCC leader asked the community members, “What do you think? What does this story of Masanja remind us of?” Immediately a Sukuma woman answered, “This story is similar to a Sukuma riddle.” She said, “I have a riddle,” and Peter answered, “Let it come.” The woman said, “He went to the coast naked and returned fully clothed?” Another Sukuma answered, “Groundnut.” Everyone laughed. Then other community members eagerly joined in the discussion. One woman said, “In my language Kinyamwezi we have a riddle that says: You went far away; you returned with great wealth? The answer is millet.” A Ngoreme youth said, “I remember a riddle in my local language Kingoreme: “I shot my arrow without feathers; it has returned with feathers?” The answer is runner bean.”

Another SCC member named William said, “I think the meaning of all these riddles resembles the example of the groundnut seed that is planted in the earth in order to later sprout. It grows inside of its shell. Afterwards the groundnut’s flowers are showy and very beautiful. This example is also like a verse in Chapter 12 of St. John’s Gospel: “Unless a grain of wheat falls on the ground and dies it remains only a single grain, but if it dies it yields a rich harvest” (John 12: 24).

Then Peter said, “Good. We have heard a fine explanation. But there’s still one more thing. Why have I told this story of Masanja near Easter Sunday?” For a while the SCC members were quiet. Then a widow named Modesta delighted the other Christians by saying, “The story of Masanja and the groundnut riddle and the example of the grain of wheat all resemble the death and resurrection of Jesus Christ. If a groundnut can be so changed surely the Son of God can rise from the grave in glory. The death and resurrection of our Lord Jesus Christ is the foundation of our Christian faith. In our everyday life we die and rise with him. Jesus Christ and we Christians too are like the seed that is buried in the ground before it can grow and bear fruit.”

Immediately all the community members clapped for this widow. They recognized that she had touched the very heart of the Lenten season and the feast of Easter.

ANOTHER VERSION

The source of the overhead riddle looked at the nuts that were sown. It had been removed from its pods and wore the other garment. The situation describes a presence of successful new life acquisition.

The puzzle is compared to the life of a person who is in trouble. The one decided to go to Dar es Salaam in seeking for material goods. After finding them the one decided to return home.

The sukuma people describe the basis of the above riddle by using the Masanja’s story, which is found in the book written by Rev. Joseph G. Healey, entitled “Je, Mungu anasema Lugha gani?” (Which Language does God say? pp. 71-72.

There was one man named Masanja who lived in Maswa in Simiyu region. Masanja after getting married and building a new home had many problems. His wife escaped, the baby died, the house collapsed and thieves stole all the cows. Suddenly he became poor. He thought that he had been bewiched.

Masanja began to crave. But he finally decided to leave Simiyu Region. He went to Dar es Salaam. He walked as a beggar, without clothes, money, without anything.

After arriving in Dar es Salaam Masanja became luck. First he got a job and a home. In time he set up a business shop, and then a hotel. He began to earn a lot of money. He built a permanent home for rent. Again Masanja introduced a soda factory.

Finally, he was rich in wealthy possessions. But he did not want to live in Dar es Salaam. So Masanja returned to his home at Maswa in Simiyu Region with many possessions: car, new clothes, lots of things and more money.

Therefore, thanks to the Masanja’s story as it explains foundation of overhead riddle that says, ‘He went to Dar es Salaam naked and came back dressed – Nuts.’

The above riddle imparts people not to give up on life, but rather they should work hard in different areas for being more successful in their lives.

Furthermore, the paradox, teaches people about using different forms of creativity enough to change their lives so that they can become more successful than their previous ones.