Sukuma Songs

719. LING’WAKA MI, LYANG’WANA NCHEMBE.

“Matondo, Ng’wana Nchembe, oli ningi nkumuku uyo agasekwa kunguno ya bhugokolo bhokwe, na ningi ng’wiye Sengwa, ng’wana Jibishi uyo agimba: “Nagudula ginehe uguhoyela higulya ya ng’waka go nduhu mbula.

Makanza gose gali sawa ukuli weyi unduguone “Ung’wana Nchembe.” Ukuli weyi nduhu ubhuheke ahagati ya mbula ningi ni nduhu mbula. Uweyi adina lubhango, pye ishigu jili ja nduhu mbula.

Iligembe ugalibhonelaga soni ndugu one “Ng’wana Nchembe.” Nulu mpini adamanile ugugudima  inyagosha, ubhugokolo udikumiligijage. Uguleka gulimana ilikanza lya nduhu mbula, udafaile gose gose, ndugu one Ng’wana Nchembe!” Lolaga Kugundua Mbegu za Injili, ukurasa 93.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Untaguso Untale go Vaticano ya Kabhili gokomelejaga bhanhu gutumama milimo bho bhukamu: “Bhazunya yigelelilwe bhishugulishe na guyiregebisha idunia yiniyi ibhize ipande liza lya gwikala” (Bhutume bho Bhalei).

Ubhugokolo bhodalahagwa na bhanhu guti Ng’wana Nchembe umo agadarahilwa na ningi ng’wiye Ung’wana Jibishi. Hangi bholemilwe nu Mulungu.

Umu bhupangi bho ng’wa Mulungu yili higulya yakwe bhuli munhu ugutumama milimo kubhukamu kugiki atimije uwajibhu ubho winhiwa gufumila kuli Mulungu. Nimo gose gose uyo duligutumama guli na solobho ya heke ukubhise nu ku miso ga ng’wa Mulungu.” Lolaga Kugundua Mbegu za Injili, ukurasa 94.

Mwanzo 2:15.

Mhubiri 11:4.

Mithali 6:9.

2Wathesalonike 3:10.

KISWAHILI: MWAKA MBAYA WA NG’WANA NCHEMBE.

“Matondo, mwana Nchembe, Manju maarufu alichekwa kwa sababu ya uvivu wake na Mangu mwenzie Sengwa, mwana Jibishi akiimba: “Nitawezaje kujadili juu ya mwaka wa ukame.

Majira yote ni sawa kwake ndugu “Ng’wana Nchembe.” Kwake hakuna tofauti, kati ya neema na ukame. Yeye hakuna Baraka, siku zote ni ukame. Jembe hulionea soni (aibu) ndugu yangu “Ng’wana Nchembe.”

Wala mpini hajui kuushika kianaume, uvivu usijivunie. Kutotambua ukame, hufai kitu chochote, rafiki yangu “Ng’wana Nchembe!” Rejea Kugundua Mbegu za Injili, ukurasa 93.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Mtaguso Mkuu wa Vatikano wa Pili umewahimiza watu kufanya kazi kwa bidii: “Waumini hawana budi kujishughulisha na kuirekebisha dunia hii iwe mahali pazuri pa kuishi” (Utume wa Walei).

Uzembe umedharauliwa na watu kama mwana Nchembe alivyodharauliwa na Manju mwenzake mwana Jibishi. Tena umekataliwa na Mungu. Katika mpango wa Mungu ni juu yake kila mtu kufanya kazi kwa bidii ili atimize wajibu aliopewa kutoka kwa Mungu. Kazi yoyote tunayofanya inayo thamani ya pekee kwetu na machoni mwa Mungu.” Rejea Kugundua Mbegu za Injili, ukurasa 94.

Mwanzo 2:15. “BWANA Mungu akamchukua huyo mtu akamweka kwenye Bustani ya Edeni ailime na kuitunza.”

Mhubiri 11:4. “Ye yote atazamaye upepo hatapanda, ye yote aangaliaye mawingu hatavuna.”

Mithali 6:9. “Ewe mvivu, utalala hata lini?  Utaamka lini kutoka katika usingizi wako?”

2Wathesalonike 3:10. “Kwa maana hata tulipokuwa pamoja nanyi, tuliwapa amri ili kwamba: ‘‘Mtu ye yote asiyetaka kufanya kazi, wala asile.””

festival.1

people-

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ENGLISH: THE BAD YEAR OF NCHEMBE’S SON.

Nchembe’s son, the famous traditional singer, was laughed at by his fellow traditional singer,  Jibishi’ son, through the song: ” How can I discuss the year of drought?

According to Nchembe’s son, all seasons of the years are the same. To him there is no difference between grace and drought. Also, to him, there is no blessing; the world is full of drought. He feels ashamed of touching a hoe.

Nchembe’s son is futher described as someone who cannot handle well his hoe to demonstrate that he is not masculine enough to dig for his family. Failure to know the seasons of year makes Nchembe’s son appear as someone who doesn’t fit in the society (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 93).

This book was written by the Bujora Cultural Research Committee, edited by researchers: Patriarch Donald Sybertz, M.M., and Patriarch Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

The Second Ecumenical Council of the Vatican urged people to work hard:” Believers must work to make this world a better place to live ”(Apostolate of the Laity ).

Negligence is despised by people as Nchembe’s son was despised by his fellow Jibishi’s son. It’s In God’s plan for everyone of us to work hard to fulfill our God-given responsibilities. Any work we do has a special value to us and in God’s eyes (See ‘Discovering Gospel Seeds,’ page 94).

Genesis 2:15. Ecclesiastes 11: 4. Proverbs 6: 9. 2Thessalonians 3:10

707. “MAYU, MAYU, KUBYALA SHAWIZA ILINILUMBI” (MWANZA). MAYU, MAYU, GUBYALA JAWIZA ILINILUMBI” (SHINYANGA).

Lilihoyi Lyimbo limo lya Jisuguma ili lihaile giki, “Kubyala mayu kubyala jawiza (shawiza) ilinilumbi.”

Ilyimbo linili lilidulanga giki, ugubyala lulilubhango, nulu ugubyala ili solobho. Ligimbagwa ahikanza lya myaji alipandika wambilijiwa bho gufumila kuli ng’wana okwe na gunumbilija.

Dugemele guti ng’wana ulu utola, umayu okwe agalumbaga, kunguno opandikaga ng’wambilija aha kaya. Ung’wana ulu utolwa, abhabyaji bhagalumbaga kunguno bhapandikaga ng’ombe.” Lolaga Kugundua Mbegu za Injili, bhukurasa 37.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

Ilyimbo linilo, ligalangaga bhanhu giki, “Ugubyala lulibhango. Uyo adabyalile adina ng’wambilija; giki ogaiyagwa umunhu uogung’wambilija umumakoye gakwe nulu umubhunamhala bhokwe.

Uyo alina ng’wana, agalumbaga ahikanza lya gwambilijiwa. Ugubyala jili ginhu ja gutogisha na guyeja umu Si ja Africa. Jili jisambo na lubhango lo gufumila kuli Mulungu. Umunhu uyo adina bhana agabyedagwa umuwikaji bhokwe.

Ugumyala Ng’wana o ng’wa Mulungu jili ginhu ja gutogisha noyi. Jili ginhu ja bhuyegi na ja solobho ukubhanhu bhose na idi kubhabyaji duhu. “Mdizoogoha! Nang’wenhelaga nhulu jawiza na bhuyegi bhutale ukubhanhu bhose. Iki ilelo yiniyi umulingini lwa ng’wa Daudi obyalagwa Nkomoji kulwing’we, hu Kristo Sebha (Luka 2:10-11).

UBikira Maria aho agawilwa nu Elizabeti giki, ulimfua gukila abhakima bhose agabhiza na bhuyegi bhutale noyi na unkumilija Mulungu bho lyimbo. Lolaga “Lyimbo lya ng’wa Maria.” (Luka 1:46-55). “Mayu, mayu, ugubyala shawiza (jawiza) ilinilumbi. Lolaga Kugundua Mbegu za Injili, bhukurasa 38.

Zaburi 127:3-5.

Luka 1:7, 24-25.

Luka 1:41-42.

Luka 1:47,

Luka 11:27.

KISWAHILI: MAMA, MAMA, KUZAA NI VIZURI. KUNA SHUKRANI.

Kuna wimbo mmoja wa Kisukuma: “Kubyala mayu kubyala jawiza (shawiza) ilinilumbi.”

Tafsiri yake kwa Kiswahili ni: “Oh! Utamu ulioje kuwa na mtoto! Mwanangu niletee maji, Nipate kutoa kiu. Shukrani nyingi kwa Mola! Kuwa na mtoto shukrani.”

Wimbo huu unatufundisha kwamba kuzaa ni Baraka au kuzaa ni faida. Unaimbwa wakati mzazi anapopata msaada kutoka kwa mtoto wake na kumshukuru.

Kwa mfano, mtoto akioa, mama yake hushukuru kwa sababu amepata msaidizi nyumbani. Mtoto akiolewa, wazazi hushukuru kwa kuwa wamepokea ng’ombe.” Rejea Kugundua Mbegu za Injili, ukurasa 37.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

Wimbo huo, hufundisha watu kwamba, “Kuzaa ni Baraka. Asiyezaa hana msaidizi; yaani amekosa mtu wa kumsaidia katika shida zake au katika uzee wake. Aliye na mtoto, wakati wa kusaidiwa, anatoa shukrani. Kuzaa ni jambo la kupendeza na kufurahisha katika nchi za Afrika. Ni zawadi na Baraka kutoka kwa Mungu. Mtu asiye na watoto hudharauliwa maishani.

Kumzaa mwana wa Mungu ni jambo la kupendeza zaidi. Ni jambo la furaha na la faida kwa binadamu wote na siyo kwa wazazi tu. “Msiogope! Nimewaleteeni habari njema ya furaha kuu kwa watu wote. Kwa maana, leo hii katika mji wa Daudi amezaliwa Mwokozi kwa ajili yenu, ndiye Kristo Bwana” (Luka 2:10-11).

Bikira Maria alipoambiwa na Elizabeti kwamba amebarikiwa kuliko wanawake wote alikuwa na furaha kubwa mno na kumsifu Mungu kwa utenzi. Tazama, “Utenzi wa Maria.” (Luka 1:46-55). “Mama, mama kuzaa ni vizuri, kuna shukrani.” Rejea Kugundua Mbegu za Injili, ukurasa 38.

Zaburi 127:3-5. “Wana ni urithi utokao kwa  BWANA,  watoto ni zawadi kutoka kwake. Kama mishale mikononi mwa shujaa ndivyo walivyo wana awazaao mtu katika ujana wake. Heri mtu ambaye podo lake limejazwa nao.   Hawataaibishwa wanaposhindana na adui zao langoni.”

Luka 1:7, 24-25. “Lakini walikuwa hawana watoto, kwa sababu Elizabeti alikuwa tasa, nao wote wawili walikuwa wazee sana. Baada ya muda si mrefu Elizabeti mkewe akapata mimba, naye akajitenga kwa miezi mitano. Akasema, “Hili ndilo Bwana alilonitendea aliponiangalia kwa upendeleo na kuniondolea aibu yangu mbele ya watu.”

Luka 1:41-42. “Naye Elizabeti aliposikia salamu ya Maria, mtoto aliyekuwa tumboni mwake akaruka. Elizabeti akajazwa na Roho Mtakatifu, akapaza sauti kwa nguvu akasema, “Umebarikiwa wewe miongoni mwa wanawake, naye mtoto utakayemzaa amebarikiwa.”

Luka 1:46b-47, ““Moyo wangu wamwadhimisha Bwana, nayo roho yangu inamfurahia Mungu Mwokozi wangu,”

Luka 11:27. “Ikawa Yesu alipokuwa akisema hayo, mwanamke mmoja katikati ya ule umati wa watu akapaza sauti akasema, “Limebarikiwa tumbo lililokuzaa na matiti uliyonyonya!”

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mother son

ENGLISH: GIVING BIRTH IS A GOOD THING.

There is a Sukuma song that goes like: “mother, mother, to give birth is a good thing.” This song praises someone for having children because, through children, one can get help easily like fetching water, etc.

This song teaches us that giving birth is a blessing or giving birth is advantageous in life. Such a song is sung when someone has received a present from his/her child. In this scenario, the advantages he/she can get out of female child: fetching water, attracting more cows when she marries, and aso helping mothers in their household chores (Refer to Kugundua Mbegu za Injili,’ which means ‘Discovering the Seed of the Gospel,’ page 37).

This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

The song teaches people to be proud of their children because of the help they render in their families. The barren ones do not have helpers and therefore they are likely to suffer during their old days. Childbearing is an exciting and enjoyable experience in African countries. It is a gift and a blessing from God. A childless woman is despised in life.

To give birth to a son of God is the most wonderful thing. It is a happy and beneficial thing for all human beings and not just for parents. “Don’t be afraid! I bring you good news of great joy to all people. For unto you is born this day in the city of David a Savior, which is Christ the Lord ”(Luke 2: 10-11).

When the Virgin Mary was told by Elizabeth that she was blessed above all women she was overjoyed and praised God (See “Mary’s song,” Luke 1: 46-55)” (See ‘Discovering Gospel Seeds,’ page 38).

Psalm 127: 3-5. Luke 1: 7, 24-25. Luke 1: 41-42. Luke 1:47. Luke 11:27.

704. LIWELELO LITINA NDUGUYE. LIKATULYAGA PYE.

Lilihoyi lyimbo limo lya Jisuguma: “Liwelelo lidinabhukomanya. Ayise bhose dugucha nubhebhe mfumu. Aliyo ingelelo ugujikwa hasi. Lekaga namuwile unene. Iliyohoyi nzila imo duhu iya bhanhu. Mdizilemba giki bhulihoyi bhugota bho guhangija lufu. Ubhugota pye ubhose mugubhuleka.”

Ubhulangwa bho lyimbo linilo bhuli hape: Bhuli munhu agucha. Hunagwene ung’wimbi agimba giki, ‘Liwelelo litina nduguye. Likatulyaga pye.’ Lolaga Kugundua Mbegu za Injili, bhukurasa 24.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Ilyimbo linilo lilidulanga higulya ya lufu. Ulufu luhihoyi bhuli lwande. Lulihoyi mubhuli nyango. Lulihoyi kulibhebhe lulihoyi kuli nene. Lugadukumyaga ayise bhose. Lugadulekanyaga na bhadugu bhise. Lugadupinihajaga noyi. Ludina bhugota nulu jaguluhangija. Ahigulya ya lufu dudina go gwita (lolaga Waebrania 9:27).

Aliyo ahigulya ya nzila ya gwikala dulinago ugogwita. Dudulile gwikala dulumanile nu Sebha. Uludikala dulumanile nu Sebha, ulufu lugwenha bhuyegi (lolaga Ufunuo 14:13).

Ilijidamu ukubhise ayise bhanhu ugugabokela amayange amatale guti lufu. Aliyo dulidakilwa gugabokela bho nduhu ugulalamika kunguno guli npango go ng’wa Mulungu ukubhise, na gudi npango ng’wa munhu oseose.” Lolaga Kugungua Mbegu za Injili, ukurasa 25.

Mwanzo 3:19.

Ayubu 1:21.

Mathayo 10:28.

Wafilipi 1:21.

Ufunuo 14:13.

KISWAHILI: MUNGU HANA UBAGUZI. SISI SOTE TUTAKUFA.

Kuna wimbo mmoja wa Kisukuma: “Liwelelo litina nduguye. Likatulyaga pye.” Tafsiri yake kwa Kiswahili ni:

“Mungu hana ubaguzi.  Sisi sote tutakufa hata uwe mganga. Lakini mwisho Utazikwa ardhini. Acha niwaambie mimi. Kuna njia moja tu ya watu. Msijidanganye kuwa mna dawa ya kuzuia kifo. Dawa zote mtaziacha.”

Maana ya mimbo huu ni wazi: Kila mtu atakufa. Ndiyo maana mwimbaji aliimba kwamba, ‘Mungu hana ubaguzi. Sisi sote tutakufa.’ Rejea Kugundua Mbegu za Injili, ukurasa 24.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Wimbo huu unatufundisha kuhusu kifo. Kifo kipo kwenye kila sehemu. Kipo kwenye kila mlango. Kipo kwako kipo kwangu. Kinatugusa sisi sote. Kinatuachanisha na wenzetu. Kinatuhuzunisha mno. Hakina dawa au kizuio. Kuhusu kifo hatuna la kufanya (tazama Waebrania 9:27).

Lakini kuhusu namna ya kuishi tunalo la kufanya. Tunaweza kuishi tumeungana na Bwana. Ikiwa tunaishi tumeungana na Bwana, kifo kinaleta heri (tazama Ufunuo 14:13).

Ni vigumu kwetu sisi binadamu kuyapokea matatizo makubwa kama kifo. Lakini yatusapa kuyapokea bila kulalamika kwa kuwa ni mpango wa Mungu kwetu, na siyo mpango wa mtu yeyote.” Rejea Kugungua Mbegu za Injili, ukurasa 25.

Mwanzo 3:19. “Kwa jasho la uso wako utakula chakula chako hadi utakaporudi ardhini, kwa kuwa ulitwaliwa kutoka humo, kwa kuwa wewe u mavumbi na mavumbini wewe utarudi.”

Ayubu 1:21. Ayubu alisema, “…‘‘Nilitoka tumboni mwa mama yangu uchi,   nami nitaondoka uchi, BWANA alinipa, naye BWANA ameviondoa, jina la BWANA litukuzwe.’’”

Mathayo 10:28. “Msiwaogope wale wauao mwili lakini hawawezi kuua roho afadhali mwogopeni yeye awezaye kuiangamiza roho na mwili katika jehanam.”

Wafilipi 1:21. “Kwa maana kwangu mimi, kuishi ni Kristo na kufa ni faida.”

Ufunuo 14:13. “Kisha nikasikia sauti kutoka mbinguni ikisema, “Andika: Wamebarikiwa wale wafao katika Bwana tangu sasa.” “Naam,” asema Roho, “watapumzika kutoka katika taabu zao, kwa kuwa matendo yao yatawafuata.’’”

bhabhini bha benini

singing musicians-

 

singing

ENGLISH: GOD DOES NOT SEGREGATE PEOPLE; ALL OF US ARE SUBJECT TO DEATH.

There is a Sukuma song that goes like “God is not seggregative . We will all die.” This means that human beings are mortal beings; they are subject to death however much they can avoid it. Even traditional doctors who provide medicines to cure people they will one day face death. The song goes further narrative that human beings should not deceive themselves that they won’t die (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 24). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

This song teaches us about death. Death is everywhere. It’s on every door. It touches us all. It sets us apart from our fellows. It hurts us a lot. There is no medication or restriction. Regarding death we have nothing to do (see Hebrews 9:27).

About how the way we live, there is one thing we can do; we can live in union with the Lord. If we live in union with the Lord, death brings happiness (see Revelation 14:13).

It is difficult for us humans to accept such serious problems as death. But it does help us to accept it without complaining because it is God’s plan for us, not anyone else’s plan (See Discovering the Gospel Seeds, page 25).

Genesis 3:19. Job 1:21. Matthew 10:28. Philippians 1:21. Revelation 14:13.

243. LIGELE LYA B’AKENGEJI LILIMBA LYIMBO LYA B’ULUMBI KULI MULUNGU NU KUB’ANZILISHI B’AB’UKENGEJI

LIGELE LYA B’AKENGEJI LILIMBA LYIMBO LYA B’ULUMBI KULI MULUNGU NU KUB’ANZILISHI B’AB’UKENGEJI.

Balikihamo na bha: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin,  Mabula, Clement na bhangi b’ingi.

 

KISWAHILI: KIKUNDI CHA KAMATI YA UTAFITI NDOLELEJI, KIKIIMBA WIMBO WA SHUKRANI KWA MUNGU, NA KWA WAANZILISHI WA UTAFITI.

Hao ni pamoja na: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin, Mabula, Clement na wengine wengi.

ENGLISH: NDOLELEJI RESEARCH COMMITTEE GROUP SINGING A GRATITUDE SONG TO GOD AS WELL AS TO THE RESEARCH FOUNDERS. Video

They include: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin, Mabula, Clement and others. Video of the research committee group singing. Video

 

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241. LYIMBO LYA GUNNUMBILIJA MULUNGU

YUSTINA DEUS O JIKUNDI JA B’AKENGEJI B’A KAMATI YA NDOLELEJI ALIMBA LYIMBO LYA GUNUMBILIJA MULUNGU UYO AGAMPIJA PADRI DONALD SYBERTS NG’WANAHELENA OHO OLIOSADA.

KISWAHILI: WIMBO WA SHUKRANI KWA KWA MUNGU

YUSTINA DEUS WA KIKUNDI CHA KAMATI YA UTAFITI CHA NDOLELEJI AKIIMBA WIMBO WA KUMSHUKURU MUNGU KWA KUMPONYA PADRI DONALD NG’WANAHELENA ALIYEKUWA MGONJWA.

ENGLISH: A THANKSGIVING SONG TO GOD

YUSTINA DEUS OF NDOLELEJI RESEARCH COMMITEE GROUP, SINGING A THANKSGIVING SONGVIDEO TO GOD FOR HEALING FR. DONALD SYBERTZ WHO WAS SICK.

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SAMIKE ADADULILE UGUHU

MULA

B’ULUMBI

Samike olintongezi o mbina ya Bagalu, uyo olinduja noyi na okindaga b’ojinagu umuwikindi bhokwe na luganda lo mbina ya B’agika. Uluganda lo B’agika lugab’iza na wilu, na lugachola nzila ja gudula gunhabhula USamike. Aho magemero mingi gaduma, lushugu lumo umujilabhu ja walwa, abhanishi wakwe bhaganlabhula USamike ub’iza nsadu noyi. Unfumu okwe uomakanza genayo, adadulile ugunlagula. Huna uja kubhafumu bhangi nabho bhugaduma ugunlagula.

Nose aho wikala adalile kulikanza lya shugu itano, na giko uduma ugusiminza, USamike agabhuchiwa na bhahemba bhakwe mpaga gukaya ya nfumu ntale uyo agapijaga witanagwa, Luhumbika, huko agaja ugalagulilwa mpaga upila.

Aho opijiwa, USamike agapandika bhuyegi bhutale noyi mpaga utunda na lyimbo lya bhulumbi kuli Luhumbika. Agasiminza bhuli kwene alilyimba ilyimbo linili ilya bhukumilija na bhulumbi. USamike adadulile uguhumula, aliyo umuwikindi bho mbina agendelea ugubhawila abhanhu ginhu jitale ijo ULuhumb

ika ong’witila. Agimba:

Ugusada idigucha. Napandika hambohambo gete. Napijiwa. Bhana b’ane, yegagi kihamo nane. Luhumbika huyo unipija. Nalilomba wikale bhulunga kele! Uwei alinfumu ntale uyo agapijaga. Ubhugota bhokwe bhulibho nhana bhulina nguzu noyi ikibhugahangijaga abhanishi bhaduma ugunilabhula. Bhugota bhokwe bhuli na nguzu kukila abhanishi. Ulu nioliadiweyi ninacha. Ninadimhola mpaga lelo.

Yalinduhu inzila yingi ukuli nene. Oliadiho munhu ungi uyo ninansanga. Luhumbika aganifyadula guti umoagitilaga umeja omadafari ulualilubha b’ulolo b’upya b’o madafari, guti giki nafuma munda muli mayu one.” Uk. 95, mujitabho ja Jigano za Jiafrika, ku bhahubiri  na b’ang’walimu, jandikwa na Joseph G. Healey, MM. Jakengelwa na Bakengeji bhusuguma bha Bujora.

KISWAHILI: SAMIKE HAKUWEZA KUNYAMAZA

SHUKRANI

“Samike alikuwa ni kiongozi wa ngoma ya Bagalu aliyefanikiwa sana na ambaye alishinda kwa urahisi mashindano dhidi ya Kikundi cha Ngoma ya Bagika. Kikundi cha Bagika kikawa na wivu, na husuda na kutafuta njia ya kuweza kumdhuru Samike. Baada ya majaribio mengi kushindwa, siku moja katika klabu ya pombe, adui zake walimdhuru Samike na akawa mgonjwa sana. Mganga wake wa wakati ule hakuweza k

umtibu. Ndipo akawaendea  baadhi ya waganga wengine ambao nao pia walishindwa.

Hatimaye, baada ya kushinda  bila kula kwa muda wa siku tano, na hivyo akashindwa kutembea, Samike alibebwa na wafuasi wake hadi nyumbani kwa mganga mkuu wa uponyaji, aitwaye Luhumbika, ambako ndiko alikotibiwa na kupona.

Baada ya kuponywa hivyo, Samike alijawa na furaha kubwa ilioje hata akatunga wimbo wa shukrani kwa Luhumbika. Alisafiri kila mahali huku akiuimba wimbo huo wa sifa na shukrani kwa Luhumbika. Samike hakuweza kunyamaza, lakini katika mashindano ya ngoma aliendelea kuwaambia watu juu ya mambo makuu ambayo Luhumbika alimtendea. Aliimba:

Kuugua siyo kufa. Nimepata nafuu kabisa. Nimeponywa. Watoto wangu, furahini pamoja nami. Luhumbika ndiye aliyeniponya. Naomba aishi milele! Yeye ni mpanga mkuu mponyaji. Dawa yake ya kweli ina nguvu sana kwani huwafanya maadui washindwe kunidhuru. Dawa yake ina nguvu zaidi kuliko ya maadui. Kama asingekuwa yeye ningekuwa nimekufa. Nisingekuwa hai bado.

Hapakuwepo na njia nyingive kwangu. Hakakuwepo na mtu mwingine ambaye ningemwendea. Luhumbika aliniinua kutoka kwenye kitanda. Aliniponyesha. Luhumbika alinifyatua kama afanyavyo mtengenezaji wa tofali anavyokanda udongo mpya wa matofali kana kwamba nilitoka tumboni mwa mama yangu.” Uk. 95, wa kitabu cha Hadhithi za Kiafrica, kwa Wahubiri na Walimu, cha Joseph G. Healey, MM. kilichotafitiwa na Kamati ya Utafiti ya Wasukuma, Bujora, Tanzania.

Grateful song from Ndoleleji Research committee group video

ENGLISH: SAMIKE COULDN’T KEEP SILINT

THANKSGIVING,

 Samike was a very successful dance leader of Bagalu group and would easily win the competitions against the Bagika Dance Group. The Bagika became very jealous, envious and looked for ways to harm Samike. After several unsuccessful attempts, one day at a local beer party, his enemies bewitched Samike and he became seriously ill. His regular diviner-healer could not cure him. Then he went to several other ordinary diviner-healers who also failed to cure him.

Finally, after going without food for five days and being unable to walk, Samike was carried by his disciples to the home of the great divine-healer, Luhumbika where he was eventually cured. After his recovery, Samike was overcome with joy and composed a song of thanksgiving to Luhumbika. He traveled everywhere singing this song of praise and thanksgiving. Samike could not keep silent, but at dance competitions he kept telling people the great things that Luhumbika had done for him. He sang:

To be sick is not to die. I am completely better. I am healed. My children, rejoice with me. Luhumbika is the one who healed me. May he live forever? He is a real divine-healer. His magical medicine is so powerful that it is impossible for the witches to harm me. His medicine is more powerful than the sorcerers. If it were not for him I would be dead. I would have no life in me.

There was no way out for me. I had no one else to turn to. I was in a hopeless situation. I was like one dead or lost. Luhumbika raised me up from my sick bed. He healed me. Luhumbika refashioned me like a brick maker makes a new mud brick as if I had just come from my mother’s womb.

African Stories For Preachers and Teachers (2005), p.95, compiled by Rev. Joseph G. Healey, MM. It was researched by Bujora Committee Research Group.  It is also found in the www.afriprov.org.

236. MEJA O BHUGOTA ADILAMBAGA MAKONO.

Imbuki ya kahayile kenako ilolile munhu uyo alib’eja b’ugota. Umunhu ng’winuyo agab’ub’ejaga ub’ugota bhunubho, ukunu alibhudimagula bho makono gakwe, kugiki b’ub’ele chiza.

Aliyo lulu, ub’ugota bhunub’o makanza gangi b’ugab’izaga b’ululu; kunguno yiniyo, adilamba amakono gakwe. Hunagwene abhanhu bhagayombaga giki, ‘meja o b’ugota adilambaga makono.’

 Akahayile kenako kagatumamilagwa kubhanhu abho b’agab’ejaga ginhu jab’o na witegeleja. Abhanhu bheneb’o bhadeb’ile igiki, ijo bhalijib’eja jidulile gwenha solobho ukubhanhu ulub’ujitumamila chiza, aliyo lulu, ulubhujitumamila shib’i, jidulile gwenha makoye ukubhanhu bhenabho.

Akahayile kenako kalolile kulanga bhanhu gubhiza na witegeleja  bhutale ulu bhalib’eja ginhu josejose, kugiki iginhu jinijo, jidule gubhenhela solob’o umuwikaji b’ob’o.

1Petro 5:8.

KISWAHILI: MTENGENEZA DAWA HAJILAMBI MIKONO.

Chanzo cha msemo huo huangalia mtu yule atengenezaye dawa. Mtu huyo hutengeneza dawa hiyo huku akiishika kwa mikono yake ili aweze kuhakikisha kwamba dawa hiyo inakuwa nzuri.

Lakini basi, dawa hiyo wakati mwingine huwa chungu, kwa sababu hiyo, mtu huyo huhakikisha kwamba hajilambi mikono yake. Ndiyo maana watu husema, ‘mtengeneza dawa hajilambi mikono.’

Msemo huo hutumiwa kwa watu wale wafanyao kazi au watengenezao kitu fulani kwa umakini wa hali ya juu. Watu hao waelewa kwamba, kile watengenezacho huweza kuleta faida kwa watu kikitumiwa vizuri, lakini kikitumiwa vibaya, chaweza kuleta matatizo kwa watu hao.

Msemo huo hufundisha watu kuwa makini sana wakati watengenezapo kitu chochote, ili kitu hicho kiweze kuleta faida katika maisha yao na wenzao.

1Petro 5:8.

 

 

medicine

pharmacy

ENGLISH: A MEDICINE MAKER DOES NOT LIK ONE’S PALMS.

The origin of this saying is based on a person who makes medicines, especially herbals. The person does that using his or her bare hands to ensure that they are of good quality.

But then, the medicines sometimes become bitter; as such, the person makes sure he or she is cautious enough not to lik his/her palms. That is why people say, ‘a medicine maker does not lik one’s palms.’

The saying is used to those people who work or make something with extra care. These people understand that their products can be of good use to people when used properly. However, if misused, they can cause serious problems to them.

The saying teaches people to be extra careful when they do something, so that it can bring benefits to their lives and to their peers.

1 Peter 5: 8.