heritage

1513. SUKUMA. UMUNHU UYU ALI NSABHI O BHUGOTA.

Akahayile akajisuguma kenako kingilile kuwikaji bha bhasuguma abho bhagikalaga lwande lo suguma ng’weli ya Tanzania. Aho wandijo ubhugota bholibhudolechaga miti ya gupija duhu, aliyo hangi bholechaga bhupija bho moyo, ni kujo lya gumala makoye kubhanhu. Umunhu uyo alinabhugota bho mbiga ningi wigelaga giki alina nguzu, bhugagaja, na wibhegeleja bho heke. Umunhu ng’wunuyo winhagwa ikujo na bhanhu bhakwe kunguno ya gugamala amakoye gabho chiza. Hunagwene abhanhu bhenabho bhagayomba giki, “umunhu uyu ali nsabhi o bhugota.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ali na bhumani wingi wa gugamala amakoye umuwikaji bhokwe. Umunhu ng’wunuyo, adadumaga ugugamala amakoye kunguno ya bhumani bhokwe bhunubho umukikalile kakwe. Uweyi agadulaga ugubhalela chiza abhanhu bha aha kaya yakwe kunguno ya bhumani bhokwe bhunubho ubho gugamala amakoye chiza, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nu nsabhi obhugota bho gupija bhanhu kunguno nuweyi alina bhumani bho gugamala chiza amakoye ga bhanhu bha aha kaya yakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhakwe bhaganhayaga giki, “umunhu uyu ali nsabhi o bhugota.”

Akahayile kenako kalanga bhanhu higulya ya solobho ya gwibhegeleja bho gupandika bhumani, na bhugagaja umuwikaji bhobho kugiki bhadule gugamala chiza amakoye gabho umuwikaji bhobho bhunubho.

Katika Mithali 24:5.

Katika Mhubiri 7:12.

Katika Yakobo 1:5.

SWAHILI: MTU HUYU NI TAJIRI WA DAWA.

Msemo huu wa Kisukuma unatokana na maisha ya kijamii ya Wasukuma wanaoishi sehemu ya kaskazini magharibi mwa Tanzania. Hapo awali, “dawa” haikumaanisha tu mimea ya kuponya magonjwa, bali pia ilijumuisha tiba za kiroho, na hekima ya kushughulikia matatizo ya maisha. Mtu aliyekuwa na aina nyingi za dawa alionekana kuwa na nguvu, mbunifu, na aliyejiandaa vyema kwa hali tofauti. Mtu kama huyo aliheshimiwa na wanajamii kwa sababu ya kuwa na suluhisho la changamoto mbalimbali. Ndiyo maana watu walisema “mtu huyu ni tajiri wa dawa.”

Msemo huu hulinganishwa kwa mtu yule ambaye ana ujuzi, maarifa, au rasilimali kadhaa za kutatua matatizo maishani mwake. Mtu huyu hashindwi kirahisi na matatizo kwa sababu ya “kuwa na utalaamu” kwa njia kadhaa kimwili, kiakili, au kiroho maishani. Yeye hufanikiwa kuwalea vyema wanafamilia wake kwa sababu ya ujuzi wake huo wa kutatua matatizo mbalimbali maishani mwake.

Mtu huyu hufanana na yule aliyekuwa na dawa kadhaa za kuponya watu kwa sababu naye pia ana ujuzi wa kutatua matatizo ya wanafamilia wake maishani. Ndiyo maana wanafamilia wake hao husema kwamba “mtu huyu ni tajiri wa dawa.”

Msemo huu huwafundisha watu kuhusu umuhimu wa kujitayarisha kwa kujipatia ujuzi, na ubunifu maishani. Huwatia watu moyo wa kutafuta hekima, kujifunza ujuzi tofauti, na kujiimarisha kiroho na kijamii. Yenyewe pia huwakumbusha kwamba “utajiri” wa kweli si utajiri wa kimwili tu bali pia uwezo wa kushughulikia changamoto za maisha kwa ufanisi.

Katika Mithali 24:5 “Mtu mwenye hekima ana nguvu nyingi, na mtu mwenye maarifa huongeza nguvu zake.” Hii inaonyesha kwamba maarifa na hekima ni aina za nguvu za kweli.

Katika Mhubiri 7:12 “Hekima huwahifadhi walio nayo.” Kama vile dawa inavyolinda mwili, hekima hulinda uhai.

Katika Yakobo 1:5 “Mtu yeyote kati yenu akipungukiwa na hekima, na amwombe Mungu.” Hii inasisitiza kwamba “dawa” ya kiroho hutoka kwa Mungu.

Kwa ujumla, msemo unasisitiza kwamba mtu “aliye tajiri wa dawa” ni yule ambaye ana hekima nyingi, maandalizi, na uwezo wa kushinda magumu ya maisha.

ENGLISH: THIS PERSON IS RICH IN MEDICINES.

This Sukuma saying comes from community life of the Sukuma people who live in the northwestern part of Tanzania. In the past, “medicine” did not only mean herbs for healing sickness, but also included spiritual remedies, and wisdom for dealing with life’s problems. A person who possessed many kinds of medicine was seen as powerful, resourceful, and well-prepared for different situations. Such a person was respected by societal members because of having solutions to various challenges. That is why people said “this person is rich in medicines.”

This saying is compared to a person who has several skills, knowledge, or resources of solving problems in his life. This person is not easily defeated by difficulties because of being “equipped” in several ways physically, mentally, or spiritually in life. He succeeded in nicely nurturing his family members because of his skills for solving various difficulties in his life.

This person resembles the one who possessed several medicines for healing people because he also has skills for solving problems of his family members in life. That is why his family members say “this person is rich in medicines.”

This saying teaches people about the importance of being prepared, knowledgeable, and resourceful in life. It encourages people to seek wisdom, learn different skills, and strengthen themselves spiritually and socially. It also reminds them that true “richness” is not only material wealth but also the ability to handle life’s challenges effectively.

In Proverbs 24:5 “A wise man is full of strength, and a man of knowledge enhances his might.” This shows that knowledge and wisdom are forms of true strength.

In Ecclesiastes 7:12 “Wisdom preserves those who have it.” Just like medicine protects the body, wisdom protects life.

In James 1:5 “If any of you lacks wisdom, you should ask God.” This highlights that spiritual “medicine” comes from God.

Overall, the saying emphasizes that a person who is “rich in medicines” is one who is rich in wisdom, preparation, and the ability to overcome life’s difficulties.

1490. OYITULA ING’HASHA YA MAKO.

Olihoyi munhu uyo oli ng’wi o walya umuchalo ja Sanjo. Ung’wi o walwa ng’wunuyo, lushigu lumo agang’wa walwa ubho bholi bhudapile chiza kunguno ya bhukoji bhokwe bhunubho. Uwalwa bhunubho bhugankoya noyi kunguno ing’hasha yabho yaliyabhipa kuti mako. Hunagwene abhanhu bhangang’wila giki, “oyitula ing’hasha ya mako.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinkoji o walwa uyo agang’waga mpaka oya ugwimana, umukikalile kakwe. Umunhu ung’wunuyo agajimalilaga isabho jakwe mumawalwa genayo, kunguno ya bhukoji bhokwe bhunubho, umuwikaji bhokwe. Uweyi agagayiyagwa ijiliwa aha kaya yakwe kunguno ya gujimalila mumawalwa pye hela jakwe jinijo umukikalile kakwe.

Umunhu ung’wunuyo, agikolaga nu nkoji owalwa uyo agang’wa walwa bhubhisi mpaga oya uguyimana, kunguno nuweyi agajing’welaga walwa pye ihela jakwe mpaga ogayiwa ijiliwa aha kaya yakwe yiniyo, umuwikaji bhokwe bhunubhuo. Hunagwene abhanhu bhagang’wilaga giki, “oyitula ing’hasha ya mako.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho guleka bhukoji bho bhung’wi bho walwa ubho mpaga gubhitilija, kugiki bhadule kujilanhana chiza isabho jabho, umuwikaji bhobho bhunubho.

Kutoka 12:9=8-10.

Kutoka 13:7.

1Wakorintho 5:6.

KISWAHILI: AMEIPALAMIA CHACHU YA UCHAFU.

Alikuwepo mtu aliyekuwa mlevi wa pombe katika kijiji cha Sanjo. Mlevi huyo wa pombe, siku moja alikung’wa pombe ambayo haikuiva vizuri kwa sababu ya ulevi wake huo. Pombe hiyo ilimsumbua sana kwa sababu ilikuwa na chachu kali kama ya uchafu. Ndiyo maana watu walimwambia kwamba, “ameipalamia chachu ya uchafu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mlevi wa pombe anayekung’wa pombe hiyo mpaka anashindwa kujitambua katika maisha yake. Mtu huyo, huzimaliza pesa zake kwa kuzinunulia pombe kwa sababu ya ulevi wake huo, maishani mwake. Yeye hukosa chakula katika familia yake hiyo kwa sababu ya kuzimalizia pesa zake hizo kwenye pombe, katika maisha yake hayo.

Mtu huyo, hufanana na yule mlevi aliyekunywa pombe mbichi mpaka akashindwa kujitambua, kwa sababu naye huzimalizia pesa zake kwenye pombe mpaka anakosa chakula kwenye familia yake hiyo, maishani mwake. Ndiyo maana watu humwambia kwamba, “ameipalamia chachu ya uchafu.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuacha ulevi wa kung’wa pombe kupita kiasi, ili waweze kuzitunza vizuri mali zao, maishani mwao humo.

Kutoka 12:9=8-10.

Kutoka 13:7.

1Wakorintho 5:6.

ENGLISH: HE HAS SWALLOWED THE YEAST OF FILTH.

There was a man in the village of Sanjo who was an alcoholic. One day, because of his addiction, he drank alcohol that had not been properly fermented. The drink disturbed him greatly because it was harsh and impure, like dirt mixed with strong yeast. That is why people said about him, “He has swallowed the yeast of filth.”

This saying is compared to a person who is addicted to alcohol to the point that he loses self-control in his life. Such a person spends all his money buying alcohol because of his addiction. As a result, his family may lack food and other basic needs because he wastes his money on drinking.

That person is like the alcoholic who drank raw alcohol until he lost consciousness. In the same way, he continues spending his money on alcohol until his family suffers. That is why people say of him, “He has swallowed the yeast of filth.”

This saying teaches people to be careful enough avoid excessive drinking, so that they may take good care of their lives, families, and their possessions.

The Bible also warns about corruption and bad influence through the example of yeast. In the Book of Exodus 12:8–10 and 13:7, God commanded the Israelites to eat bread without yeast during the Passover as a symbol of purity.

Likewise, in First Epistle to the Corinthians 5:6, it is written, “A little yeast leavens the whole batch of dough,” teaching that a small sinful habit can spread and destroy a person’s life.

Therefore, just as yeast spreads through dough, alcoholism and bad habits can spread and ruin a person’s character, family, and future. This saying reminds us to live disciplined and responsible lives.

1488. NADINALIMELA ULUNIMAGA HENAHA.

Aho kale olihoyi munhu uyo otumamaga nimo gokwe umuchalo ja Ng’watuma. Umunhu ng’wunuyo olialemile amasemba ulu alitumama unimo gokwe gununo gadulile guntindika ugugumala wangu unimo gunuyo. Hunagwene agabhawila abho bhenhaga limela aha nimo gokwe gunuyo giki, “nadinalimela ulunimaga henaha.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina bhutungilija bho gutumama milimo yakwe chiza, umukikalile kakwe kenako. Umunhu ung’wunuyo, agigulambijaga gutumama milimo yakwe bho guyomba bhunhana mpaga oyimala chiza, kunguno ya bhutungilija bhokwe bhunubho umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi aha kaya yakwe yiniyo kunguno ya bhutungilija bhokwe ubho gutumama milimo yakwe mpaka oyimala chiza chiniko, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo ogutumamaga milimo bho nduhu ilimela mpaka oyimala chiza, kunguno nuweyi agigulambijaga gutumama milimo yakwe bho guyomba bhunhana mpaga oyimala chiza, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “nadinalimela ulunimaga henaha.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhutungilija bho gwigulambija gutumama milimo yabho chiza makanza gose, kugiki bhadule gupandika sabho ja gutumamila umukaya jabho jinijo.

Hesabu 27:20.

1Samweli 9:6.

1Samweli 9:22.

Walawi 19:30.

Mithali 11:16.

KISWAHILI: SINA UTANI NIKIWA HAPA.

Hapo zamani alikuwepo mtu aliyefanya kazi yake kwenye kijiji cha Mwatuma. Mtu huyo, alikataa utani wakati wa kufanya kazi yake hiyo kwa sababu huo unaweza huchelewesha kuimaliza kazi yake hiyo. Ndiyo maana aliwaambia wale walioleta utani kwenye kazi yake hiyo kwamba, “sina utani nikiwa hapa.”

Msemo huo hulinganishwa kwa mtu yule ambaye na uaminifu wa kufanya kazi zake vizuri, katika maisha yake. Mtu huyo, hujibidisha kufanya kazi zake kwa kuongea ukweli mpaka anazimaliza vizuri, kwa sababu ya uaminifu wake huo, maishani mwake. Yeye hupata mali nyingi sana katika familia yake hiyo kwa sababu ya uaminifu wake huo wa kufanya kazi zake mpaka anazimaliza vizuri, katika maisha yake.

Mtu huyo, hufanana na yule aliyefanya kazi zake bila utani mpaka akazimaliza, kwa sababu naye hujibidisha kufanya kazi zake kwa kusema ukweli mpaka anazimaliza vizuri, maishani mwake. Ndiyo maana huwaambia watu kwamba, “sina utani nikiwa hapa.”

Msemo huo hufundisha watu juu ya kuwa na uaminifu wa kujibidisha kuyatekeleza majukumu yao vizuri, ili waweze kupata mali za kutumia katika familia zao, maishani mwake.

Hesabu 27:20.

1Samweli 9:6.

1Samweli 9:22.

Walawi 19:30.

Mithali 11:16.

ENGLISH: I AM NOT JOKING HERE.

Once upon a time, there was a man who worked in the village of Mwatuma. This man refused to joke while doing his work because he believed joking would delay the completion of his tasks. Whenever people came to his workplace making jokes, he would say to them, “I am not joking here.”

This saying refers to a person who is serious and honest in his work. Such a person strives to do his work faithfully and speaks the truth until he completes it well. Because of his honesty and dedication, he succeeds and provides well for his family.

That person resembles the man who refused to joke while working until he finished his task. In the same way, he remains focused and truthful until his work is completed successfully. That is why he confidently says, “I am not joking here.”

This saying teaches people the importance of seriousness, honesty, and hard work in fulfilling their responsibilities so that they may prosper and support their families throughout their lives.

The lesson of this saying is supported by Scripture:

In Book of Numbers 27:20, responsibility and honor are given to a faithful leader.

In First Book of Samuel 9:6 and 9:22, we see respect for truth and proper conduct.

In Book of Leviticus 19:30, people are called to reverence and seriousness in holy matters.

In Book of Proverbs 11:16, we learn that honorable and diligent behavior brings reward.

1480. ALICHENE.

Bhalihoyi bhanhu bhabhili abho bhahoyaga chiza. Abhanhu bhenabho bhilomelaga mihaya ya nhana kunguno bhahayaga gujibheja chiza ikaya jabho. Abhoyi bhali na bhutogwa bhutale ukubhanhu bhabho ni kaya jabho umuwikaji bhobho bhunubho. Hunagwene bhagayombaga mihayo ya nhana bhizunilija giki, “alichelene.”

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhali bhatungilija umukikalile kabho. Abhanhu bhenabho bhagabhalangaga abhanhu bhabho bho gubhawila mihayo ya nhana iyagubhambilija ugwikala chiza na bhichabho, kunguno ya bhutungilija bhobho bhunubho umuwikaji bhobho bhunubho. Abhoyi bhagikalaga na bhuyegi bhutale umukaya jabho jinijo kunguno ya bhutungilija bhobho ubho gubhalela chiza abhanhu bhabho bhenabho umukikalile kabho kenako.

Abhanhu bhenabho, bhagikolaga nabho bhajibhejaga chiza ikaya jabho bho guyomba bhunhana, kunguno nabhoyi bhagajilelaga ikaya jabho bho guyomba mihayo ya nhana mpaga bhayikala na bhuyeji umukaya jabho jinijo, umuwikaji bhobho. Hunagwene bhagiwilaga mihayo ya nhana bho guyomba giki, “alichene.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhutungilija bho gujilela chiza ikaya jabho, kugiki bhadule gwikala na bhuyeji umukaya jabho jinijo, umuwikaji bhobho bhunubho.

Mithali 8:7.

Mithali 12:19.

Zakaria 8:16.

Yohana 8:7, 32.

KISWAHILI: KWELI/HAKIKA.

Walikuwepo watu wawili waliokuwa wakiongea vizuri. Watu hao waliongea maneno ya ukweli kwa sababu walitaka kuziendeleza vizuri familia zao hizo. Wao walikuwa na upendo mkubwa kwenye familia zao, maishani mwao. Ndiyo maana walipoongea ukweli huo walikubaliana kwa kusema kwamba, “kweli/hakika.”

Msemo huo hulinganishwa kwa watu wale ambao wana uaminifu katika maisha yao. Watu hao huwalea watu wao kwa kuwafundisha watu wao kusema ukweli unaowasaidia kuishi vizuri na wenzao, kwa sababu ya uaminifu wao huo maishani mwao. Wao huishi kwa furaha kubwa katika familia zao kwa sababu ya uaminifu wao huo wa kuwalea vizuri watu wao, katika maisha yao.

Watu hao, hufanana na wale waliozilea familia zao kwa kuzifundisha ukweli, kwa sababu nao pia huzilea familia zao kwa kuongea maneno ya kweli mpaka wakayishi kwa furaha katika familia zao, maishani mwao. Ndiyo maana wao huelezana maneno ya kweli kwa kusema, “kweli/hakika.”

Msemo huo, hufundisha watu juu ya kuwa na uaminifu wa kuzilea familia zao katika maadili mema, ili waweze kuishi kwa furaha katika familia zao hizo, maishani mwao.

Mithali 8:7.

Mithali 12:19.

Zakaria 8:16.

Yohana 8:7, 32.

ENGLISH: TRUTH, TRUTH

There were two people who spoke wisely and truthfully. They spoke words of truth because they wanted to build and strengthen their families. They loved their families deeply and desired peace and unity in their homes. Whenever they agreed with each other in honesty, they would confirm it by saying, “Truth, truth.”

This saying is compared to people who live honest lives. Such people teach their families to speak the truth and act with integrity. Because of their honesty, they help their families live peacefully with others. Their homes are filled with happiness because they are founded on truth.

These people are like parents who raise their children by teaching them to value truth in every situation. By consistently speaking and practicing the truth, they create strong and joyful families. That is why they affirm one another by saying, “Truth, truth.”

This saying teaches us to be faithful and honest in raising our families with good morals. When truth guides a home, peace and happiness follow.

Book of Proverbs 8:7 “For my mouth will speak truth; wickedness is an abomination to my lips.”

Book of Proverbs 12:19 “Truthful lips endure forever, but a lying tongue is but for a moment.”

Book of Zechariah 8:16 “Speak the truth to one another; render in your gates judgments that are true and make for peace.”

Gospel of John 8:7, 32 “Let him who is without sin cast the first stone… And you shall know the truth, and the truth shall set you free.”

1473. OGAYIWA NG’HINGO GITI NG’ONGE JILIPUGANYA MU GITI.

Oliyoyi munhu uyo ulina nhingo nguhi. Umunhu ng’wunuyo, agakoyaga ugumila ing’honge kunguno ya bhuguhi bho ng’hingo yakwe yiniyo. Uweyi obhizaga guti inhonge ijo jibhisanyaga mugiti. Hunagwene abhanhu bhagang’wila giki, “ogayiwa ng’hingo giti ng’onge jilipuganya mu giti.”

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhitola muludugu lobho, umukikalile kabho. Abhitoji bhenabho bhali bhadimanile chiza umuludugu lobho kunguno ya gugayiwa witegeleja bho gwita bhukengeji bho gwidebha chiza umubhudugu bhobho bhunubho, umuwikaji bhobho bhunubho. Abhoyi bhagadumaga uguilela chiza ikaya yabho kunguno ya gugayiwa witegeleja bhunubho ubho gwidebha chiza umubhudugu bhobho bhunubho, umukikalile kabho kenako.

Abhanhu bhenabho bhagikolaga ni ng’honge ijo jibhisanyaga mugiti, kunguno nabhoyi bhitola mubhudugu bhobho bho nduhu ugwidebha chiza, umuwikaji bhobho. Hunagwene abhanhu bhagabhawilaga giki, “ogayiwa ng’hingo giti ng’honge jilipuganya mugiti.”

Akahayile kenako kalanga bhitoji higulya ya gubhiza na witegeleja bho gwidebha chiza umubhudugu bhobho haho bhatali ugwitola, kugiki bhadule ugujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

1Wakorintho 8:38-39.

KISWAHILI: UMEKOSA SHINGO KAMA TONGE KUCHENGANA GIZANI.

Alikuwepo mtu aliyekuwa na shingo fupi. Mtu huyo, alipata shida ya kumeza tonge kwa sababu ya ufupi wa shingo yake. Yeye alifanana na tonge zilizopishana kwenye giza. Ndiyo maana watu walimwambia kwamba, “umekosa shingo kama tonge kuchengana gizani.”

Msemo huo, hulinganishwa kwa watu waliooana ndani ya undugu wao katika maisha yao. Wana ndoa hao, hawakuuelewana vizuri katika undugu wao kabla ya kuoana kwa sababu ya kukosa umakini wa kuuelewa vizuri undugu wao, maishani mwao. Wao hushindwa kuilea vyema familia yao, kwa sababu ya kukosa umakini huo wa kuuelewa vizuri undugu wao kabla ya kuoana, katika maisha yao.

Watu hao, hufanana na zile tonge zilizopishana gizani kwenye shingo fupi, kwa sababu nao wameoana ndani ya undugu wao bila ya kuelewana vizuri, maishani mwao. Ndiyo maana watu waliwaambia kwamba, “umekosa shingo kama tonge kuchengana gizani.”

Msemo huyo, hufundisha wana ndoa juu ya kuwa na umakini wa kuwawezesha kufanya utafiti wa kuwaolewa ndugu zao kabla ya kuoana, ili waweze kuzilea vyema familia zao, maishani mwao.

1Wakorintho 8:38-39.

ENGLISH: YOU HAVE A SHORT NECK LIKE PIECES OF STIF FOOD PASSING EACH OTHER IN THE DARK.

There was once a man who had a very short neck. Because of this, he struggled to swallow food easily. People described his condition in a figurative way, saying it was like “pieces of food passing each other in the dark.” From this image came the saying: “You have a short neck like pieces of stif food passing each other in the dark.”

This saying is compared to people who marry within their own close family without first taking time to understand one another well. Before marriage, they do not carefully examine their relationship, their differences, or their responsibilities. Because of this lack of understanding, they may later struggle to build and guide their family properly.

Just as food passing in a short neck faces difficulty, these couples face confusion and misunderstanding in their marriage. The “darkness” in the saying symbolizes a lack of knowledge, preparation, and wisdom before entering into marriage.

Therefore, this saying teaches that people should be careful and thoughtful before marriage. They should take time to understand one another deeply, seek guidance, and prepare themselves well so that they can raise their families in peace and unity throughout their lives.

The teaching also connects with the spirit of love and responsibility found in First Epistle to the Corinthians 8:38–39, which reminds believers about the importance of acting in love and wisdom in their relationships.

Hence, marriage requires understanding, preparation, and wisdom. Entering it without knowledge and careful thought can lead to unnecessary struggles.