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

Mbuki ya kahayile kenako ililola Nigo. UNigo gunuyo guli ndito nulu ntale gudigogub’ucha b’ung’wene mpaga b’ab’ize bhanhu b’ab’ili. Unigo gunuyo guligogub’uchiwa bho gwiyambilija. Abhanhu bhagiwilaga giki, unigo gunuyo gulinigo gogwipanja, jinagolecha giki unigo uyo gub’itilile umub’udito b’ogo. Igeleliwe b’iyambilije ugugucha.

Akahayile kenako kagayombagwa ahikanza lwa gulomba wambilijiwa gufumila kubhanhu bhangi abho bhali bihi nanghwe. Uyo ung’wigwa ng’wiye alikayomba akahayile kenako, agwanguha gujung’wambilija. Ku nguno, akahayile kenako ili nzila ya kulomba wambilijiwa gwinga kubhanhu abho bhalihoi ahenaho.

Ukulwande ulungi, akahayile kenako kagalenganijiyagwa na munhu uyo alemile ugulangwa na bhabyaji bhakwe nulu bhalangi bhakwe. Umunhu ng’wunuyo, alenganilile nu nigo ahazengile. Kunguno, alinanhinda, na nungwa ja b’udoshi.

Abho bha mmanile chene, b’agiwilaga giki, ugunuyo, guli nigo gowipanja, mumho umunhu nyunuyo, obhalemela bhingi. Ilichija bhiyambilije ugunhanga umunhu ng’wunuyo. Ugunanga ilenganilile na gugub’ucha unigo gunuyo.

Kuyiyo lulu, akahayile kenako, kalilanga bhanhu higulya ya gub’iza nisangi lwa gwiyambilija umub’utumami bho milimo yabho. Ulu nimo guli ntale yigelelilwe mkwile nguno unimo gwenuyo gudigotumama iyene.

Imilimo yiniyo ilikihamo na gwiyambilija ugufunya bhulangwa bho wiza ukubhana, nulu ukubhanajumuiya, nulu ukubhalangwa bha shule. Ilichiza ugwiyambilija uguitumama imilimo ya gubheja: kaya, nulu jumuiya, nulu kanisa. Ubhulagwa bhunubho igelelilwe bhutumame bhuli lushigu kugiki bhudule ugubhenhela matwajo miza abhananzengo.

Ijinagongeja, akahayile kenako, kalilanga bhanhu higulya ya guleka nhungwa ja nhinda, na b’udoshi. Bhanhu bhaleke ugub’iza miligo ukubhangi nulu ukubhananzengo. Bhabhize, na nhungwa jalikujo umukaya, nulu umunzengo.

KISWAHILI: MZIGO WA KUBEBA KINZEGA MZEGA

Chanzo cha msemo huo kinaangalia mzigo ambao ni mzito.  Mzigo huo unaweza ukawa mkubwa ambao sio wa kubeba mtu mmoja mpaka wawe watu wawili ndipo waweze kuubeba.

Mzigo huo niwakubeba kwa kusaidiana. Watu huambiana kwamba, huo ni mzigo wa kubeba mzega mzema, katika kuonesha kwamba,  huo mzigo umepitiliza uzito wake. Inatakiwa kusaidiana katika kuubeba.

Msemo huo husemwa wakati wa kuomba msaada wa kutoka kwa watu wengine ambao wako karibu na mtu huyo. Yule anayemsikia mwenzake ausemaye msemo huo, huwahi kumsaidia. Kwa sababu, msemo huo ni njia ya kuomba msaada wa kusaidiwa kutoka kwa watu ambao wako karibu yake.

Kwa upande mwingine, msemo huo hulinganishwa kwa mtu ambaye hukataa kufundishwa na wazazi wake, au waalimu wake. Mtu huyo hulinganishwa na mzigo pale anapoishi, kwa sababu, ana kiburi, na tabia ya majivuno.

Wale wafahamuo hivyo huambiana, kwamba huo ni mzigo, maana yake, mtu huyo, amewashinda wengi. Kwa hiyo ni vizuri kusaidiana katika kumlea mtu huyo. Kumlea hivyo, hufananishwa na kuubeba mzigo huo.

Kwa hiyo basi, msemo huo, hufundisha watu juu ya kuwa na ushirikiano wa kusaidiana katika kufanya kazi zao. Palipo na kazi kubwa, wanatakiwa wawepo watu wengi wa kuifanya kwa sababu kazi hiyo siyo ya kufanywa na mtu mmoja peke yake.

Kazi hizo ni pamoja na kusaidiana katika kuwapa mafundisho mema watoto, wanajumuiya, na wanafunzi wa shule. Huwa ni vizuri kufanya kazi za kujenga mji, jumuiya, na Kanisa kwa kusaidiana.  Mafundisho hayo hutakiwa kutolewa kwa wale wanaoyahitaji kila siku ili kuwaletea maendeleo wanajamii.

Zaidi ya hayo, msemo huo, hufundisha watu juu ya kuachana na tabia za kuwa na kiburi, na majivuno katika jamii. Wasiwe mizigo kwa wengine au kwa wanajamii. Badala yake, wawe na tabia njema zenye adamu njema kwa wanajamii wao.

ENGLISH: A LUGGAGE THAT IS CARRIED ON BOTH

 

SHOULDERS

This saying refers to the way a load can be too heavy to be carried by an individual, therefore ideally requiring the effort of two people to manage it.

Such a burden calls for solidarity; whereby individuals pool their energies to help guarantee victory.

The saying applies in situations where people are encouraged to seek help from others in their surroundings. Normally, he/she who hears his/her friend uttering those words would proceed to offer help to the speaker.

On the other hand, this saying is also used to refer to someone who, because of his/her pride and arrogance, cannot heed the guidance of his/her parents or teachers. Such a person is likened to a load.

Those who understand this saying would tell one another, in reference to someone who is a burden: That person is a heavy luggage; many people have been unable to carry him/her.  In essence, this would be a call for concerted efforts to help raise the person, or carry the ‘burden’.

In the same vein, this saying encourages people to embrace unity and a helping hand in all their endeavours. This unity of purpose could include helping one another in providing useful teachings to children, scholars and the community in general.

It is also good to work together in building the city, the community and the Church. People need such teachings to enable them develop the community in which they live.

In addition, the saying discourages the tendency of being proud and burdensome in society. People are instead encouraged to maintain good behavior; a quality that helps bring progress in the community.

Matthew 11: 28-29.

Romans 8: 26-27.

 

Philippians 4: 8-11.

 

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

Imbuki ya lusumo lunulo ingilile ku mhuli iyo ili ndimu nhale, aliyo nayo igutumagwa. Akajile kaneko kalilola umo bhamanilila abhanhu ab’ingi, igiki, abhobhagatumagwa bhagab’izaga bhanhu bhadoo.

Umukab’ila ya Jisuguma, ‘mhuli’ ilingisilile: Munhu ntale nulu uyo aliwikujo. Giko lulu bhanhu bhalebhe bhagayombaga; “mapuli gagib’uchaga,” ilingisilile giki, ‘amapuli gagiyambilijaga, bho gwitumamila.

Akajile ka bhanhu, umunhu utale adatumagwa sagara sagara, nonono na bhadoo. Aliyo gagigelaga makanza ga makoye agagwifumbukija, aho igelelilwe gumtuma nulu munhu ntale. Ukuli munhu ntale uguzunya kutung’wa bhuli widohya.

Kuyiniyo, abhasuguma bhagatumila jigano ijo jilina bhanhu bha solobho bhadatu, abho pye bhali na bhudula, ikujo na Nguvu ijojilinganilile. Aliyo lulu igigelelwa giki umo obho atung’we gujubhapija bhana abho bhahaga gulib’ila muminzi. Agatung’wa uumo obho. Uja ukabhapija abhana bhenab’o. 

Kuyiniyo lulu, gufumila mujigano jinijo, ulusumo lunulo ulojisuguma, “Na Mhuli igatumagwa,” giki, nu munhu uyo aliosolobho, adulile gutung’wa, lumanyika guti nzila ikujo iyoigatumikaga umumakanza gagumtuma untale.

Ulusumo lwenulo lugalenganijiyagwa nu kuli munhu uyo alintale ijina wikaji, nulu ijina gubhiza na nimo ntale, mubhanhu bhenabho, uyo azunije ugutung’wa na bhiye gujuitumama iyo idulile gwenha solobho yabho aha kaya, umuchalo na nulu umusi yiniyo.

Ijina gubheja kajile, abhasuguma bhagatumila lumeng’ho lo Mhuli iyo ilindimu nhale na iyo ili nanguzu ningi noi, kugiki gubhalanga abhananzengo higulya ya kubhiza nilange lya widohya na bhutumami bho milimo ya gubheja chalo.

Jilihoi jigemelo ja gatumamile ka lusumo lunulu. Lushigu lumo Msenyere (Askofu) o jisuguma umo o Tanzania agasumba lugendo guja ku si ya kule. Ntumami umo agahaya gung’winha mhela ya guchala kuli nwani ng’wiye uyo wikalaga uko alajile umusenyere. Haho adinanomba uwambilijiwa ubho ugufuma kuli Msenyere, agalutumia ulusumo lunulo. Haho na haho umsenyere agazunya uguichala imhela.

Kuyiniyo, ulusumo lwenulo lulilanga bhanhu higulya ya kub’iza na nhungwa ja widohya umuchalo. Inhungwa jinijo judulile gwenha solobho aho bhali, ku nguno, bhuli ng’wene uyo alinajo inhungwa jinijo, azunije ugutungwa na b’iye gujuita iyo idulile gub’eja kaya, nulu chalo na nulu Sii yabho.

Ijinagongeja, ulusumo lunulo hangi, lulilanga bhanhu higulya ya kuwikala na uwidohya bho munhu untale ng’winuyo ijinabhutumami bho milimo ya gwenha mholele na solobho umuchalo.

SWAHILI: HATA TEMBO HUTUMWA

Chanzo cha methali hiyo, ni mnyama mkubwa ambaye ni Tembo anayehusianishwa na kutumwa. Hii ni kutokana na kuwepo kwa mazoea ya watu wengi, kuwa na kawaida ya kuwatuma watu wadogo.

Katika lugha ya Kisukuma, “mhuli”, yaani, Tembo, maana yake ni: Mtu mkubwa au mwenye heshima. Ndivyo baadhi ya watu pia husema; “mapuli gagib’uchaga,” yaani, “tembo hubebana (husaidiana)”, wakiwa na maana ya kusema, watu wakubwa huhudumiana.

Kwa kawaida mtu mkubwa hatumwi ovyo ovyo, hasa na mdogo. Lakini hutokea wakati wa shida ya dharura, ambapo inabidi kutuma hata mtu mkubwa, kwa mtu mkubwa kukubali kutumwa ni kujinyenyekea.

Kwa hiyo wasukuma walitumia hadithi ilihusisha watu muhimu watatu ambao wote ni wenye heshima, uwezo, nguvu zilizosawa. Lakini ilitakiwa mmoja wao atumwe kwenda kuwaokoa watoto waliotaka kuzama majini. Akatumwa mmoja wao. Akaenda kuwaokoa watoto hao.

 Kwa hiyo, kutokana na hadithi hiyo, methali hiyo ya kisukuma isemayo, “Hata tembo hutumwa,” yaani, hata mtu muhimu, anaweza kutumwa, ikajulikana kama njia ya hekima utumikayo wakati wa kumtuma mkubwa.

Methali hiyo hulinganishwa kwa mtu mkubwa kiumri, au mwenye cheo kikubwa, katika jamii hiyo, ambaye hukubali kutumwa na wengine kwenda kufanya kazi za kuleta maendeleo yao katika familia, jamii, na Taifa kwa ujumla.

Katika kujenga mtindo huo, wasukuma walitumia ishara ya tembo ambaye ni mnyama mkubwa na mwenye nguvu zaidi, ili kuwafundisha wanajamii juu ya kuwa na maadili ya unyenyekevu wa kuwawezesha watu kutoa huduma katika jamii.

Kuna mfano mzuri wa matumizi ya methali hii. Siku moja Askofu Msukuma wa Tanzania alifunga safari kwenda mbali. Mtumishi mmoja alitaka kutuma zawadi kwa rafiki aliyeishi mahali askofu alikokuwa anaenda. Kabla ya kuomba msaada kutoka kwa askofu alitumia methali hii kuhusu tembo. Mara moja askofu alikubali kupeleka zawadi.

Kwa hiyo, methali hiyo huwafundisha watu juu ya kuwa na maadili ya unyenyekevu katika jamii. Maadili hayo huweza kuleta maendeleo kati yao, kwa vile kila mwenye maadili hayo huwa tayari kukubali kutumwa na wenzake kwenda kufanya kazi za ujenzi wa familia, jamii na Taifa kwa ujumla.

Zaidi ya hayo, methali hiyo pia hufundisha watu namna ya kuiga unyenyekevu wa mtu huyo mkubwa katika kutekeleza huduma za kuleta amani na maendeleo katika jamii.

ENGLISH: EVEN AN ELEPHANT, THAT IS, AN IMPORTANT PERSON, CAN BE SENT.

The foundation of the overhead proverb, is the elephant which is the largest animal that, however, can be sent. This is due to the existence of habits among many people who have the tendency to send small people.

In the sukuma language, “Mhuli”, that is, elephant, meaning: great or reverent man. So some people also say; “The elephants carry one other,” that is, “elephants are interconnected (help one another)”, meaningful to say, older people work together.

Usually it is not right at all, especially for small persons to send the big person. But it happens during an emergency, where you have to send even a bigger one, for the greatest person to accept such an assignment is to be humble.

So the sukuma people used the story that consisted of three key people who are all respected, capable, and powerful. But one of them had to be sent to rescue the children who wanted to sink into the water. He was sent one of them. He went to rescue those children.

Therefore, thanks to the story, which led to the spread of the artificial proverb that says, “Even an elephant is sent,” that is, even an important person, can be sent. Such proverb became known as the wise way to use while sending a great person.

This proverb is likened to a great, prominent member of the community, who agrees to be sent by others to work towards their development in the family, community, and the nation as a whole.

In creating this proverb, the Sukuma people used the symbol of the elephant, the largest and strongest animal, to teach the values of humility that is required for giving services to their societies.

There is a good example of the usage of this proverb. One day a Tanzanian bishop started a trip away. One servant wanted to send a gift to a friend who lived at where the bishop was going. Before asking for help from the bishop he used this proverb about elephant. Immediately the bishop agreed to send a gift.

In some ways this Sukuma proverb and its teaching is countercultural. Some African men consider it a near taboo to be sent by a woman.

Furthermore, this proverb also teaches people on how to imitate the humility of such great person in fulfilling their service for their developments.