Sukuma Riddles

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.

 

151. NAGUSUMAGA MIGEKA ALIYO UB’ULILO HASI

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

Mbuki ya kahayile kenako ililola munhu uyo agasumaga migeka aliyo ub’ulilo bhokwe hasi, kulwa nguno oimala pye migeka guyijinja, usaga nuwei aligasha hasi duhu.

Akahayile kenako, kagayombagwa kuli munhu uyo agatumamaga nimo uyo gudabhab’ejaga uwikaji bhokwe, nulu ikaya yakwe. Abhanhu bhagayombaga, ‘Ugusumaga migeka aliyo ubhulilo hasi.’

Akahayile kenako kagalenganijiyagwa nu kuli munhu uyo alinsuluja o ginhu kudi mawalwa, nulu jingi, ijojidadule gung’wenhela solob’o ahakaya yakwe. Uwalwa bhudenhaga solobho aha kaya ya njinja nguno, unjinga owalwa, nulu unsizi agabhujinjaga pye ubhose bhoshila. Uwei agasagaga alimakoye duhu.

Akahayile kenako kakomile gulenganijiwa nu kuli munhu uyo adatumilaga chiza ijikolo ijo alijipandika ijinaguyibheja ikaya yakwe. Umunhu ng’wunuyo agajikenagulaga ijikolo ijo alijipandika ku mihayo ya sagala.

Akahayile kenako kagalangaga bhanhu higulya ya gwiyangalila ulu bhajipandika ijikolo. Bhaleke ugujikenagula sagala. Bhalondeje imihayo iyo igudula gub’ambilija mgikalile kabho.

Ijinagongeja, akahayile kenako kalanga bhanhu higulya ya kulondeja kajiile kawiza ako kadulile gub’ambilija umuwikaji b’ob’o. Uwikaji bhunub’o hubho bhudulile gub’enhela bhub’eja wiza bho kaya jab’o.

KISWAHILI: NASUKA MIKEKA LAKINI NILIAPO CHAKULA NI SAKAFUNI

Chanzo cha msemo huo kinaangalia mtu ambaye huwa anasuka mikeka, lakini anapomaliza kusuka anaiuza mikeka yote anabaki yeye anakaa chini tu. Msemo huo hutumika pale ambapo mtu anafanya kazi fulani ambayo haijengi maisha yake. Watu hao humuonya kwa kusewa, ‘Unasuka mikeka lakini uliapo chakula ni sakafuni.’

Msemo huo hulinganishwa kwa mtu anayeuza pombe au kitu kingine ambacho hakiwezi kumletea faida maishani mwake. Muuza pombe au mpika pombe huyo huuza bila kubakisha kitu. Hii ni kutokana na uzoefu kwamba, pombe mara nyingi huwa haimletei faida muuzaji pale nyumbani. Mtu huyo mara nyingi hubaki na matatizo yake tu.

Msemo huo pia hulinganishwa kwa mtu ambaye hatumii vizuri mali azipatazo katika kujiletea maendeleo kwenye familia yake. Mtu huyo hutumia mali hizo hovyo kwenye mambo yasiyofaa.

Msemo huo hufundisha watu juu ya kuwa makini katika matumizi ya mali zao maishani kwa maana ya kuacha matumizi yasiyo na maana. Badala yake, watu watumie mali zao katika kuleta maendeleo kwenye familia zao.

Zaidi ya hayo, msemo huo hufundisha watu juu ya kufuata mienendo mizuri inayoweza kuwasaidia katika maisha yao. Maisha hayo huweza kuwaletea maendeleo kwenye familia zao.

bamboo mat

ENGLISH: I MAKE MATS BUT I EAT FOOD ON THE FLOOR

Literal meaning

The above saying refers to someone who makes mats, then sells them all, thereby ending up having his/her food while sitting on the bare ground.

Deeper meaning

The above saying is used to refer to someone who does something that does not bring any benefit to their life. People will castigate such a fellow thus: ‘You make mats but you eat food on the floor.’

For instance, it is believed that people who sell or consume alcohol do not add any value into their lives. Such people suffer the severe consequences of alcoholism.

Such proverbial saying can also be used to refer to a person who misappropriates his/her resources, resulting to failure to provide for his/her household’s basic needs.

Therefore, the proverb is used to advise people to use their resources with care, for example by avoiding unnecessary expenditure. Rather, people should use their resources wisely to raise successful families.

ANOTHER ENGLISH VERSION: I MAKE MATS BUT I EAT FOOD ON THE FLOOR

The source of the above saying looks at the person who makes mats, but when he/she has finished making them he/she sells all of them. He/she continues staying down while eating.

The above saying is used when a person does something that does not bring benefit his/her life. The people warn him/her saying, ‘You make mats but you eat some food on the floor.’

It is compared to a person who sells alcohol or something else that can not bring benefits to his or her life. An alcoholic drinker or an alcoholic seller sells all of it. This is due to an experience that, alcohol routinely does not bring advantage to the homemade of the seller. Such person is regularly left with his/her own problems.

The proverbial saying is also compared to a person who does not use the resources he or she has in providing his or her household with basic needs. He/she uses his/her goods in an improper way.

Therefore, the above saying instills people to be careful about the use of their assets in life in the sense of putting aside an unnecessary expenditure. Rather, people should use their resources for bringing progress to their families.

Additionally, it imparts people on following positive ways which are good enough to support them in bringing progress to their lives. Such a life-style conveys success to their kinfolks.

150. KALAGU – KIZE ULULULIYOMBA BHULI MUNHU AGAMANYICHAGA – LUKUBHA NA JILUNDUMO

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

Mbuki ya jigano jinijo ililola lukubha lo mbula. Ulukubha lugang’wekaga yakanuka ulugiki yandya gutula mbula. Giko lulu bhuli munhu agwigwa, na bhuli ng’wene agukomanya chiza igiki lolunduma lukubha.

Ijigano jenijo jigalenganijiyagwa nu kuli munhu uyo akilalaga amanyikile ukubhanhu abhangi mukikalile kakwe. Umunhu ng’wunuyo aliyeegela nu lukubha, kulwa nguno ya kumanyika gokwe.

Ukubhanhu ijigano jinijo jililanga higulya ya bhuli munhu gub’iza amanyikile akajile kakwe na mukayombele kamihayo iyo aliyihaya. Ilichiza abhanhu gwikala bhamanyikile inhungwa jabho jinamugikalile kabho.

Kuyiniyo, ijigano jinijo, jakomeleja bhanhu gwikala chiza umuwitanywa bhobho, kulwa nguno, bhuli ng’wene agamanyikilaga ku miito gakwe aga bhuli lushigu. Iyiniyo igubhatongela abhanhu, ugumana imhungwa ja bhichab’o ku miito gabho.

KISWAHILI: KITENDAWILI – TEGA

KILA AZUNGUMUZAPO HUJULIKANA KWA KILA MTU – RADI NA NGURUMO YAKE

Chanzo cha kitendawili hicho huangalia Radi ya mvua. Radi huuguluma na kutoa mwanga wakati mbua inanyesha. Hutoa mlio mkali. Hivyo basi, kila mtu aisikiaye ikiunguluma, hutambua ya kuwa hiyo ni radi. Hahitaji kuambiwa na ng’wingine, kuwa hiyo ni radi.

Kitendawili hicho, hulinganishwa kwa mtu yule mbaye huwa amejulikana kwa watu wengine kwa namna anavyoishi. Mtu huyo hukaribiana na Radi, kwa sababu ya kujulikana kwake.

Kwa watu, kitendawili hicho hufundisha juu ya kila mtu kuwa amejulikana kwa namna anavyoishi. Huwa ni vizuri watu kuwa wamejulikana kupitia tabia na matendo yao.

Kwa hiyo, kitendawili hicho, huhimiza watu kuuishi vizuri wito wao wa maisha. Hii ni kutokana na ukweli kwamba, kila mtu hujulikana kwa matendo yake ya kila siku. Hiyo, huwaongoza watu katika kufahamu tabia za wenzao kwa kuangalia matendo yao.

thunder

ENGLISH: I HAVE A RIDDLE – LET IT COME

WHEN IT SPEAKS EVERYONE KNOWS IT – LIGHTNING AND THUNDER

Literal meaning

Sometimes rain is known to come with lightning and thunder, creating a thunder storm phenomenon.

The thunder storm is usually heavy and loud, and the lightning comes with intense brightness; one need not be told by another about the incidence.

Deeper meaning

Just like in life, people are known by their individual characteristics. They become famous for one thing or the other.

Let your character and actions speak for themselves. Be known by your deeds.

In essence, the riddle encourages people to live up to their call in life, and to do their best while at it, in accordance with their capabilities and what is required of them.

ANOTHER ENGLISH VERSION: I HAVE A RIDDLE – LET IT COME

WHEN IT SPEAKS EVERYONE KNOWS IT – LIGHTNING AND THUNDER

The source of the above riddle looks at the lighting and thunder when it rains or it is about to rain. The lighting and thunder swells and gives light when it is about to rain or when it rains. It gives thunder storm.

So, everybody who hears the sound, recognizes that it is the lighting and thunder. One does not need to be told by another that it is the lighting.

The above riddle, is compared to someone who is known by other people according to the way one lives. Such person bears a resemblance to the thunder and lighting, because of his/her being famous in that area.

For people, the above riddle imparts everyone about being known in the way one lives. A person has do his/her best in living according to the requirements of his/her life. It is good for people to be known by others through their behaviors and actions.

Therefore, the above riddle, encourages people to live up to their call of life. This is due to the fact that, everyone is known by others through his daily actions. Thus, it leads people to recognize their peers’ behavior by looking at their actions.

149. KALAGU – KIZE B’INZAGA ILYAPE UKUNGE NA LYA NJANO – IGI LWA NGOKO

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

Mbuki ya jigano jinijo ililola igi lya ngoko. Iligi ligab’izaga lyape ahahanje yalyo. Aliyo ulu giki ulimega umugati yalyo ligab’izaga lyanjano. Huna gwene abhanhu b’agiwilaga giki b’inzaga ilyape ukunge na lyanjano.

Ijigano jinijo jigalenganijiyagwa ku bhanhu abho bhagab’izaga b’ab’isile kajile kab’ub’i umuwikaji b’ob’o. Akajile akab’ub’i kenako kagigelaga kumakanza malebhe ayo akomile umunhu ng’wunuyo gukuumiwa na ng’wiye. Abhanhu bhenab’o bhagab’izaga bhali na nhungwa ib’ili.

Kuyiniyo lulu, Ijigano jinijo jab’alanga abhanhu higulya ya gub’iza na nhungwa imo iyo iliyawiza. Iyeniyo hiyo, idulile gub’ambilija ugwikala bho mholele na b’ichab’o umusi ng’wenumu. Akikalile kenako hakajile akawiza umuwikaji na bhanhu.

KITENDAWILI – TEGA

VUNJA JEUPE UPATE NA LA NJANO – YAI LA KUKU

Chanzo cha kitendawili hicho kinaangalia yai la kuku. Yai hilo huwa jeupe kwa nje. Lakini ukilivunja kwa ndani huwa la njano. Ndiyo maana watu huambiana kwamba, ‘vunja jeupe upate na la njano.’

Kitendawili hicho hulinganishwa kwa watu ambao huwa na mwenendo wenye tabia mbaya maishani mwao. Watu hao huonesha tabia mbili tofauti. Ile mbaya huwa wanaificha, ambayo hujitokeza wakati fulani tu wanapoguswa na wenzao.

Kwa hiyo, Kitendawili hicho hufundisha watu juu ya kuacha kuwa na tabia mbili maishani. Watu hao, watakiwa kuachana na tabia mbaya, badala yake wawe na tabia moja tu ambayo ni njema iwezayo kuwaletea maendeleo ya kuishi kwa amani na wenzao.

egg

ENGLISH: I HAVE A RIDDLE – LET IT COME

BREAK THE WHITE ONE YOU GET YELLOW ONE – CHICKEN EGG

The chicken egg is white on the outside and yellow inside. If you break the egg, you actually come across the yellow part inside. This is the literal meaning of the riddle ‘Break the white one you get the yellow one.’

The riddle assesses how people exhibit a double life in their relationships with others. Usually, they would appear quite good and with likeable demeanor, only for their hidden, wicked or immoral side to reveal itself at certain moments.

This riddle cautions against leading a double life, or having a pretentious character. It encourages a genuine, honest and decent conduct among people for a peaceful co-existence.

ANOTHER ENGLISH VERSION: I HAVE A RIDDLE – LET IT COME

BREAK THE WHITE ONE YOU GET YELLOW ONE – CHICKEN EGG

The source of the above riddle looks at the chicken egg. The egg is white on the outside. But if you break it inward it is yellow. That is why people say to one another, ‘break the white one you get the yellow one.’

Such riddle is likened to people whose behaviors are immoral in their lives. These people show two different behaviors. The worst one is hidden, which occurs only when they are touched by their peers.

Therefore, the overhead riddle instills people about giving up having two aspects in their lives. Those people, should abandon ruthless habits. They have to choose only one decent conduct that can pass to them peaceable growth with their peers.

148. KALAGU – KIZE NG’OMBE JA NG’WISE JA MALA KUB’USHU – WILULI

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

Imbuki ya jigano jinijo ililola linti ilo ligitanagwa wiluli. Ilinti lyenilo ligabyalaga bhana b’ape ukwitindigishi. Giko lulu igalenganijiyagwa na ng’ombe ya mala kub’ushu.

Ijigano jinijo jigalenganijiyagwa nu umukikalile kabhanhu nu mkalangile ka bhabyaji b’ab’o. Ung’wana atiko uguikilila iyo agalangagwa na nhungwa ja bhabyaji bhakwe. Ilichiza abhabyaji bhabhize na nhungwa ja wiza ijikomile gub’alanga chiza abhana. Ilenganilile na lusumo ulo luhayile, “ng’homba yalondela igokola.”

Ijigano jinijo jab’alanga abhanhu higulya ya kub’iza na nhungwa jawiza ijiikomile gub’alanga abhana bhabho bho gub’inha jigemelo jawiza. Giko lulu, ijigano jinijo jab’alanga abhabyaji kub’alela chiza ab’ana b’ab’o na kub’atongela chiza kugiki nab’o bhadule gub’iza na nhungwa jawiza umukikalile kab’o na bhanhu.

KISWAHILI: KITENDAWILI – TEGA

NG’OMBE ZA KWETU ZINA RANGI USONI – MTI.

Chanzo cha kitendawili hicho kinauangalia mti unaoitwa ‘wiluli” (mti wenye rangi mbalimbali). Mti huo hutoa mbegu nyeupe chini kwenye shina lake. Hivyo basi, mtu huo hulinganishwa na ng’ombe mwenye mabaka meupe usoni.

Kitendawili hicho hulinganishwa kwa watu hasa wazazi wanavyoishi na kuwafundisha watoto wao. Mtoto hawezi kuwa tofauti na yale afundishwayo na tabia za wazazi wake.

Wazazi wanatakiwa kuwa na tabia njema za kuweza kuwafundisha watoto wao kwa kuiga maisha yao ili waweze nao kuishi vizuri na watu wengine. Kitendawili hicho hufanana na methali isemayo ‘Uji hufuata kiwiko.’

Kitendawili hicho, hufundisha watu juu ya kuwa na tabia njema iwezayo kuwakuza vyema watoto wao na kuwalea kwa kuwapatia mifano ya kuiga ili waweze kujijengea tabia njema iwezayo kuwaletea maendeleo maishani mwao.

cow1

ENGLISH: I HAVE A RIDDLE – LET IT COME

CATTLE OF OUR HOME HAVE MARKS ON THEIR FACES – A WHITE COLORFUL TREE

“Blue”, a white colorful tree that produces white seeds on its stem, is like domestic cattle with their dotted faces.

That riddle relates to the way people have influence over others, especially parents over their children: A child cannot exhibit different characteristics from those of his/her parents.

Parents should possess enough accurate assertiveness to instill values in their children. This would in turn enable the young ones to live in harmony with other people.

And in general, the riddle teaches that people should have a constructive outlook by nurturing exemplary values and cultivating assertive confidence in children, which qualities guarantee progress in their lives.

The above puzzle is similar to the proverbial saying: ‘Some porridge follows joint of the hand.’

ANOTHER ENGLISH VERSION: I HAVE A RIDDLE – LET IT COME

CATTLE OF OUR HOME HAVE MARKS ON THEIR FACES – A WHITE COLORFUL TREE

The source of the overhead puzzle looks at a tree called “blue” (a white colorful tree). Such tree produces white seeds on its stem.

Thus, the above riddle is likened to the person who marks whenever he/her goes like cattle which have white colors on their faces, by way he/she relates with others.

Such enigma is compared to people especially parents who live and impart their children by ways their lives. A child can not be different from what he/her is taught by deeds of his/her parentages.

Parents should have the accurate assertiveness enough to instill their children by imitating their lives so that they can peacefully live with them as well as with other people. The overhead puzzle is similar to the proverbial saying ‘Someporige follows joint of the hand.’

Therefore, the above riddle, imparts people about having a constructive outlook that can enhance their children and nurture them with exemplary models so that they can cultivate a confident assertiveness enough to bring progress to their lives.

ice-cream-

147. KALAGU – KIZE NIGUMHA HISHIGI B’ALULI B’IDAGUKA – MHANDE

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

Imbuki ya jigano jiniji ililola mhande na munhu uyo ajibhuchije. Ulu munhu uyo oub’uchaga mhande mlijiseme wiguumha hishigi, jigwidika aliyo lulu, jigab’izaga na yombo nhale gete.

Ijigano jinijo jigalenganijiyagwa kuli munhu uyo adajilab’ilaga chiza ijikolo jakwe. Agab’izaga adinabho ubhudiliji bho jikolo ijoalijipandika, kulwa nguno ya bhulekanija ubho alinabho.

Ugwigumha ahishigi na gwidika go mhande, jililomela ubhugawiwa bho b’uhuguku ubhogulanghana na gulab’ila chiza isabho ijo alinajo umunhu ng’hunuyo aho alikalila.

 Ijigano jinijo jilib’alanga abhanhu higulya ya kub’iza na b’ulab’iji wiza bho jikolo jabho. Idijichiza ugujilekanija isabho ijob’alinajo.

Kuyiniyo, igelelilwe umunhu ab’ize na bhuhuguku ubho bhukomile gumwambilija ugulanghana ijo alinajo, ijib’izile kihamo na sabho, bhupanga bhokwe, nimo gokwe, b’usuluja bhokwe, na witanwa bho b’utumami bhokwe ubho alinabho.

KISWAHILI: KITENDAWILI – TEGA

NIMEJIKWAA KWENYE KISIKI AKINALULI WAKAMWAGIKA – NJUGU MAWE

Maana ya kitendawili hiki inaangalia njugu mawe na mtu alizo nazo. Mtu aliyebeba njugu mawe kwenye chombo akijikwaa kwenye kisigi, njugu mawe hizo humwagika na kupiga kelele kabisa.

Kitendawili hicho hulinganishwa kwa mtu yule ambaye huwa havijali vizuri vitu vyake. Huwa hana utunzaji mzuri wa mali alizonazo kwa sababu ya utelekezaji wa vitu alionao.

Kujikwaa kwenye kisiki na kumwagika kwa njugu mawe hueleza hali hiyo ya kukosa uangalifu wa kutunza mali alizonazo, pale anapoishi.

Hivyo, kitendawili hicho hufundisha watu juu ya kuwa na utunzaji mzuri wa mali zao. Siyo vizuri kutelekeza hovyo mali wazipatazo.

Kwa hiyo, mtu anatakiwa kuwa na uangalifu uwezao kumsaidia kuzutunza alivyo navyo, ikiwa ni pamoja na mali, maisha yake, kazi yake, biashana yake, na wito wa utumishi alionao.

girl2

ENGLISH: I HAVE A RIDDLE – LET IT COME

I HAVE KNOCKED MY TOE ON THE LEFT OVER TREE LULI SCATTERED DOWN –PEANUTS

Plainly put, that riddle relates to the delicate job of carrying hard peanuts in a vessel, probably balanced on one’s head. In the event that such person is not careful enough, he/she may be tripped by tree stump, dropping the vessel and causing the peanuts to scatter on the ground noisily.

The conundrum is about a careless person, that is, someone who is not cautious about the security or safety of his/her property.

Thus, the riddle instills in people the virtue of being cautious enough so they may be able to take good care of their treasure, which could include property, a career or a vocation.

ANOTHER ENGLISH VERSION: I HAVE A RIDDLE – LET IT COME

I HAVE KNOCKED MY TOE ON THE REFT OVER TREE LULI SCATTERED DOWN –PEANUTS

The source of the overhead puzzle looks at the hard peanuts and the person who carries them. The one who carries peanuts in a vessel and hits his/her leg on a left over cut tree, dropps the vessel and peanuts scattered down with loud noise.

Such conundrum is compared to the person who does not care about his or her belongings. He does not have upright precaution for his assets because of branching out them.

The crackdown on the cistern and the spinning on stone describes the state of affairs of being careless that a person has in dealing with his/her properties, where he/she lives.

Thus, the overhead riddle instils people almost having a decent overhaul of their assets. It is not respectable to disregard the assets they have.

Therefore, a person should be cautious enough to take upkeep of his or her treasure, including property, career, and vocation.