heritage

1176. LYANGAKALILA.

Akahayile kenako kalolile bhanhu abho bhajaga gujulolilola lipuli umuchalo ja Ndoleleji. Ilipuli linilo ligalekwa na bhichalyo lilidima ng’wibhonde lya kumongo go Mangu.

Abhanhu aho bhalibhona bhagayupela gujulilola ukunhu bhalikumija mpaga nose bhukwila gete. Olihoyi munhu umo uyo agaligima bho gulyegela mpaga ulikinde linti, kunguno ya wigimbi bhokwe bhunubho. Aho lyamona ligangakalila linsangile mpaga upela uko gujile unyaga ugagwa mulilonga. Hunagwene abhanhu bhagang’wila giki, “lyangakalila.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agitulaga bhumani bho gwigimba sagala, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga abhadarahile abhiye kunguno ya wigimbi bhokwe bhunubho. Uweyi apandikaga mamihayo gagwiduma na bhanhu aha kaya yakwe kunguno ya gwitula bhumani bho gubhadalaha abhiye chiniko, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo agaligima ilipuli bho gulikinda linti mpaga lyuntula, ugagwa mulilonga, kunguno nuweyi agitulaga bhumani bho gubhabyeda abhiye mpaga opandika mamihayo gagwiduma na bhanhu aha kaya yakwe yiniyo, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lyangakalila.”

Akahayile kenako kalanga bhanhu higulya ya gubhutumamila chiza ubhutale nubhumani bhokwe umubhutumami bho milimo yabho, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Hesabu 13:30-32.

Zaburi 46:2-3.

KISWAHILI: LIMEMTUKA KWA MAJIGAMBO.

Msemo huo, huongelea watu walioenda kumwangalia Tembo kwenye kijiji cha Ndoleleji. Tembo huyo aliachwa na wenzake kwenye bustani ya Mto wa Mangu alijilisha.

Watu walipomuona huyo Tembo walikimbia kwenda kumuangalia mpaga wakawa wengi sana. Mmoja wa wale watu alijidai kumzoea huyo Tembo kwa kumsogelea mpaga akamchoma mti, kwa sababu ya majivuno yake hayo. Tembo huyo aligeuka na kumfuata kwa majigambo yule mtu ambaye alikimbia kuelekea unakoenda upepo mpaka akaanguka kwenye korongo. Ndiyo maana watu walimwambia kwamba, “limemtuka kwa majigambo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujitia kujua kwa kujigamba hovyo, katika maisha yake. Mtu huyo, huwadharau wenzake kwa sababu ya majivuno yake hayo. Yeye hupata matatizo ya kukosana na watu kwenye familia yake, kwa sababu ya kujidai kujua kwake akiwadharau wenzake hao, maishani mwake.

Mtu huyo, hufanana na yule aliyejigamba kwa kumchola mti Tembo, afukuzwa mpaka agaangukia kwenye korongo, kwa sababu naye hujigamba kwa kuwadharau wenzake mpaka anapata matatizo ya kukosana na watu, katika maisha yake. Ndiyo maana watu humwambia kwamba, “limemkuta kwa majigambo.”

Msemo huo, hufundisha watu juu ya kuutumia vizuri uongozi na uwezo wao, katika utekelezaji wa majukumu yao, ili waweze kuishi vizuri na wenzao, maishani mwao.

Hesabu 13:30-32.

Zaburi 46:2-3.

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1056. KALAGU – KIZE. NZENGANWA ONE ALYOGOHILILE GETE ILINWANI LYANE – NYAU NA NGOSO.

Ikalagu yiniyo, ihoyelile kikalile ka Nyau na Ngoso aha kaya ya ng’wa Munhu nhebhe. Ingoso iipambukile gete Inyau kunguno ya gogoha guliwa. Aliyo lulu inyau yiniyo ilibhunwani nu munhu kunguno ikagalaga kihamo nawe na iginhiwagwa jiliwa nu munhu ung’wunuyo.

Ingoso iyene igikalaga kule na bhanhu abho bhagiitanaga nzenganwa kunguno bhagamanaga bhutung’wana bhuli makanza. Hunagwene ung’winikili kaya agayombaga giki, “nzenganwa one alyogohilile gete ilinwani lyane – Nyau na Ngoso.”

Ikalagu yiniyo, igalenganijiyagwa ku bhanhu abho bhagikalaga na widumi na bhazengananwa bhabho, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhikungile umumahoya gabho kunguno ya bhule ng’wene gwikala agucholaga nzila ja gunkelela ung’wiye, umuwikaji bhobho. Abhoyi bhagikalaga bhiyoja kunguno ya gwikala bhalikungila gwikelela bhuli ng’wene chiniko, umukikalile kabho kenako.

Abhanhu bhenabho, bhagikolaga na kikalile ka nyau ni ngoso umojididebhelile chiniko, kunguno na bhoyi bhagikalaga bhikungile bho gwikelela chiniko, umuwikaji bhobho. Hunagwene munhu abhagayombaga giki, “nzenganwa one alyogohilile gete ilinwani lyane – Nyau na Ngoso.”

Ikalagu yiniyo, yalanga bhanhu higulya ya guleka nhungwa ja gubhakelela abhichabho umubhutumami bho milimo yabho, kugiki bhadule gwikala chiza, umubhulamu bhobho.

1Samwili 7:48-51.

Luka 16:9.

Matendo ya mitume 9:15-18.

KISWAHILI: KITENDAWILI – TEGA.

JIRANI YANGU ANAMWOGOPA RAFIKI YANGU – PAKA NA PANYA.

Kitendawili hicho chaongelea juu ya maisha ya Paka na Panya kwenye nyumba ya mtu fulani. Panya humwogopa paka kwa sababu ya kuepuka kuliwa. Lakini paka huyo ana urafiki na binadamu kwa sababu ya kuishi pamoja naye na kupewa chakula na mtu huyo.

Kwa upande mwingine panya yeye huishi mbali na watu ambao humuita jirani yao kwa sababu ya kupishana naye mara kwa mara wanapokutana. Ndiyo maana mwenye nyumba hiyo, husema kwamba, “jirani yangu anamwogopa rafiki yangu – Paka na Panya.”

Kitendawili hicho, hulinganishwa kwa watu wale ambao huishi katika hali ya kuwa na uadui na jarani zao, katika maisha yao. Watu hao, huishi kwa kuviziana katika maongezi yao kwa sababu ya kila mmoja wao kutafuta ujanja wa kumdhulumu mwenzake, maishani mwao. Wao huishi katika ugonvi wa mara kwa mara kwa sababu ya kuishi kwa kunyemeleana kila mmoja, katika maisha yao hayo.

. Watu hao, hufanana na maisha yale ya Paka na Panya kwenye nyumba ya mtu yule, kwa sababu nao huishi kwa kuviziana katika familia yao na majirani zao. Ndiyo maana mtu huwaambia kwamba, “jirani yangu anamwogopa rafiki yangu – Paka na Panya.”

Kitendawili hicho, chafundisha watu juu ya kuachana na tabia ya kuwapunja wengine kwa ujanja katika utekelezaji wa majukumu yao ya kila siku ili waweze kuishi vizuri na kwa amani na wenzao, maishani mwao.

1Samwili 7:48-51.

Luka 16:9.

Matendo ya mitume 9:15-18.

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ENGLISH: I HAVE A RIDDLE – LET IT COME.

MY NEIGHBOR IS AFRAID OF MY FRIEND – CAT AND RAT.

This riddle talks about the life of Cat and Rat in someone’s house. Rats are afraid of cats because of avoiding being eaten. But the cat is friendly with human beings because of living with them by being given food by them.

On the other hand, the Rat lives away from people who call it their neighbor because of the constant altercation with it when they meet. That is why the owner of that house says that, “my neighbor is afraid of my friend – Cat and Rat.”

This paradox is related to people who live in a state of enmity with their neighbors, in their lives. Those people, live by stalking each other in their conversations because of each of them being looking for tricks to abuse the other, in their lives. They live in constant conflict because of living by stalking each other, in their lives.

These people are similar to the life of the Cat and the Rat in that person’s house, because they also live by chasing each other in their family and their neighbors. That is why someone tells them that, “my neighbor is afraid of my friend – Cat and Rat.”

This riddle teaches people to abandon the habit of slyly deceiving others in the execution of their daily duties so that they can live well in peace with their societal members.

1 Samuel 7:48-51.

Luke 16:9.

Acts 9:15-18.

1010 OB’IZILE TUNGE.

Akahayile kenako kahoyelile higulya ya jisumva ijo jigitanagwa tunge. Itunge jilisumva ijo jigalalaga guti noni kunguno jilina manana. Aliyo lulu, jigabyalaga bhana na gonhya guti ndimu. Ijoyi jili hosehose uku noni jilihoyi nu kundimu jilihoyi. Hunagwene umunhu uyo alihosehose abhanhu bhagang’wilaga giki, “ob’izile tunge.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adajilanijaga chiza na bhiye, umukikalile kakwe. Umunhu ng’wunuyo, agagaluchaga mhayo gosegose, ukubhanhu abho agahoyaga nabho, kunguno ya bhulomolomo bhokwe. Uweyi agabhalisanyaga abhanhu abho agikalaga nabho kunguno ya gubhiza ali gosegose bhuli kwene alihoyi, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga ni tunge iyo ukunoni ilihoyi, nu kundimu ilihoyi ilihoyi, kunguno nuweyi agabhizaga alihoyi bhuli kwene, umukahoyele kakwe akabhulomolomo kenako, umukikalile kakwe kenako. Hunagwene abhanhu bhagang’wilaga giki, “ob’izile tunge.”

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja gubhiza hosehose, bho bhugoyomba mihayo ya bhulomomo ubho bhugalisanyaga bhanhu, kugiki bhadule gujilanija chiza na bhichabho, umuwikaji bhobho.

Mithali 14:14.

Mathayo 6:29-34.

Luka 6:46.

KISWAHILI: UMEKUWA POPO.

Msemo huo, huongelea juu ya kiumbe kinachoitwa Popo. Popo ni kiumbe ambaye kwenye kundi la ndege yupo kwa sababu ana mabaya na anaruka kama ndege wengine. Kiumbe huyo, pia yupo kwenye kundi la wanyama kwa sababu huzaa na kunyonyesha watoto. Ndiyo maana mtu yule ambaye yuko kote kote, watu humwambia kwamba “amekuwa popo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwa haendani vizuri na wenzake, katika maisha yake. Mtu huyo, hugeuza maneno yake kwa kusema uongo kwa watu mbalimbali, kwa sababu ya kutaka kuwepo kotekote, maishani mwake. Yeye huwagombanisha watu kwa sababu ya uongo wake huo wa kutaka kuwepo kwenye kila kundi, katika maisha yake.

Mtu huyo, hufanana na yule Popo ambaye kwenye kundi la ndege yupo na kwenye kundi la wanyama yupo pia, kwa sababu naye hutaka kuwepo kotekote kwenye kila kundi, kwa kugeuza maneno kwa uongo, maishani mwake. Ndiyo maana watu humwambia kwamba, “amekuwa popo.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kutaka kuwa kotekote kwenye kila kundi katika kugombanisha watu kwa kusema maneno ya uongo, ili waweze kuendana vizuri na watu wao, maishani mwao.

Mithali 14:14.

Mathayo 6:29-34.

Luka 6:46.

ENGLISH: YOU HAVE BECOME A BAT.

The above saying speaks of a creature that is called Bat. A bat is a creature that is in a flock of birds because it has wings for flying like other birds. Such creature is also in the animal kingdom because it gives birth to babies. That is why the person who shows two behaviors people tell him that “you have become a bat.”

This saying is likened to a person who has a bad relationship with his peers, in his life. This person, in turn, distorts his words by lying to various people, for the sake of taking two sides, in his life. He confuses people because of aiming at being in evil group and in the good one at the same time, in his life.

This person, in effect, resembles the Bat that is in a flock of birds as well as in a herd of animals at the same time, because he too wants to be present in every herd, by twisting words falsely, in his life. That is why people say to him that, “you have become a bat.”

This saying instills in people an idea of giving up the habit of living double life of speaking liars to people, so that they can get along well with their people, in their families.

Proverbs 14:14.

Matthew 6: 29-34.

Luke 6:46.

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1005. OZWALAGA MALOLE

Imbuki ya kahayile kenako, ilolile bhuzwaji bho malole bho ng’wa munhu nhebhe. Amalole genayo bhagagazwalaga abhanhu kumiso mu bhulingisilo bho heke bhuli ng’wene.

Abhangi bhagazwalaga amalole genayo kugiki bhinje soni ya gubhogoha abhanhu kunguno gagagabhisaga amiso gabho. Abhangi bhagagazwalaga amalole geneyo bho bhubheleji duhu. Hunagwene abhanhu bhagang’wilaga giki, “ozwalaga malole.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agalebhagwa walwa wandya guyomba mihayo ya sagala, umukikalile kakwe. Umunhu ng’wunuyo, agayombaga mihayo ya gubhadukile abhanhu abho agikalaga nabho kunguno ya gubhiza adina soni iyo yinjiyagwa na walwa umumahoya gakwe. Uweyi agayibhipyaga ikaya yakwe yiniyo kunguno ya nhungwa jakwe ijabhubhi jinijo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agazwalaga malole omala isoni ukubhanhu, kunguno nuweyi agalebhagwa walwa omala isoni mpaga oyomba mihayo ya bhubhi ukubhiye. Hunagwene abhanhu bhagang’wilaga giki, “ozwalaga malole.”

Akahayile kenako kalanga abhanhu higulya ya kuleka nhungwa ja gulewa walwa umukikalile kabho, kugiki bhadule gujilanhana chiza ikaya jabho, umubhulamu bhobho.

Wagalatia 5:16-26.

KISWAHILI: AMEVAA MIWANI.

Chanzo cha msemo huo, ni uvaaji wa miwani wa mtu fulani. Miwani hiyo, watu huivaa kwa malengo mbalimbali. Wengine huivaa miwani hiyo ili kuondoa aibu kwa watu wanaotaka kuwafikishia ujumbe fulani. Lakini wengine huivaa miwani hiyo kwa lengo la kutaka kupendeza tu. Ndiyo maana watu humwambia mtu huyo kwamba, “amevaa miwani.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hulewa pombe na kuanza kusema maneno ya hovyo, maishani mwake. Mtu huyo, husema maneno ya kuwatukana watu anaoishi nao kwa sababu ya kutokuwa na aibu iliyoondolelwa na ulevi katika maongezi yake. Yeye huifaharibu familia yake hiyo, kwa sababu ya tabia yake hiyo mbaya, katika maisha yake.

Mtu huyo, hufanana na yule aliyevaa miwani kwa lengo la kuondoa aibu ya kuonekana machoni mwake, kwa sababu naye hulewa mpaka anakosa aibu ya kuongea maneno mabaya katika familia yake. Ndiyo maana watu humwambia kwamba, “amevaa miwani.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kulewa pombe maishani mwao, ili waweze kuzilea vyema familia zao, katika maisha yao.

Wagalatia 5:16-26.

ENGLISH: HE HAS WON GLASSES.

The origin of the over head saying is the wearing of one’s glasses. People wear these glasses for various purposes. Some wear them to remove embarrassment from those who want to convey a message in front of people. But some wear those glasses for the sole purpose of making a showy display. That is why people say to such man, “He has won glasses.”

This saying is likened to a person who gets drunk and starts saying evil things in his life. This person, in turn, utters insults to people who live with him because of removing his shamefulness by drinking too much alcohol. He destroys his family, because of his evil behavior, in his life.

This man resembles the one who won glasses with the intention of removing his shamefulness before appearing in the eyes of people, because he also gets drunk until he lacks the shame of speaking wicked words in his family. That is why people say to him that, “He has won glasses.”

This saying teaches people to stop drinking too much alcohol in their lives, so that they can better raise their families, in their daily lives.

Galatians 5: 16-26.

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1003. NH’ONGA MBELE IGANG’WAGA MINZE MILU (MATENGEKU)

Ulusumo lunulo luhoyelile higulya ya kikalile kabhasuguma abho bhali bhamo bha makabhila ayo galihoyi umu Si ya Tanzania. Abhanhu bhenabho bhagatumilaga Sumo ijinagwiigwilija nhulu jabho. Abhoyi bhagasugaga mitugo guti ng’ombe ijo bhagajitumililaga ugudebha kajile kabhichabho.

Abhanhu bhenabho bhagafunyaga bhulangwa kubhanhu bhabho munzila jinijo. Kunguno yiniyo lulu, ulusumo lunulo lulolile ng’ombe iyo igatongelaga ugujung’wa aminzi umulitabha, nulu umu mongo. Ing’ombe yiniyo igang’waga minzi milu kunguno gagikalaga giyingile bho gusaga higulya ya bhulolo ubho bhugabhizaga hasi.

Aliyo lulu, iyoyi igang’waga amingi genayo ukunhu ipandile amagulu gayo mumo litabha linilo, nulu mumo mongo gunuyo. Kunguno yiniyo lulu, ing’ombe yiniyo igagayugulaga amingi genayo mpaga gisangilija na bhulolo, aliyo iyoyi yang’waga minzi masoga. Ijingi jigusanga minze mayugiku. Hunagwene abhanhu bhagayombaga giki, “ng’honga mbele igang’waga minzi milu.”

Usulumo lunulo lugalenganijiyagwa kubhanhu abho bhajaga nulu ha nimo guti kujumuiya abho bhagipangaga nsitali kuja gujupandika ginhu guti jiliwa. Kuyiniyo lulu, uyo agatongelaga ugusola ijiliwa jinijio agapandikaga jiliwa jisoga gulebha abho bhagashigaga nhuma. Hunagwene abhanhu abhagayombaga giki, “nhonga mbele igang’waga minzi milu.”

Ulusumo lunulo lolanga bhanhu higulya ya gwangusha gujutumama imilimo yabho bho gwanguha ugushiga uko bhitanililagwa.

Lulilanga bhanhu higulya ya gwanguha kuhoyela mihayo ya sinodi ya bhamusenyere, kugiki bhadule gulumana na gutumama kihamo umugugutananhya umhayo go ng’wa Sebha.

Mathayo 18:19-20.

1Yohana 5:14.

Zaburi 133:1.

KISWAHILI: ANAYETANGULIA MBELE HUNYWA MAJI SAFI.

Methali hiyo huongelea maisha ya wasukuma ambao ni miongoni mwa makabila yanayoishi nchini Tanzania. Watu hao hutumia methali katika kufikisha ujumbe walionao kwa wenzao. Wao hufuga mifugo kama vile ng’ombe watumikao kueleza mienendo yao.

Watu hao hutoa malezi mbalimbali kwa watu wao kupitia mazingira hayo. Huo ndiyo mwanzo wa methali hiyo, ambayo huangalia ng’ombe atanguliae kwenda kunywa maji kwenye lambo au mtoni. Ng’ombe huyo, hunywa maji masafi kwa sababu huwa yamejichuja kwa kubakia juu na matope kwenda chini.

Lakini ng’ombe huyo, hunywa maji hayo huku amekanyaga miguu yake ndani ya maji hayo au lambo hilo. Hivyo yeye huyavuluga maji hayo wakati anapokunywa yale yaliyo mazuri au masafi. Wale wanaofika kunywa baada yake, hunywa machafu. Ndiyo maana watu husema kwamba, “Inayotangulia kufika (kwa kawaida katika kundi la ng’ombe) hunywa maji safi.”

Methali hiyo, hufundisha watu juu ya kuwahi kufika kwenye sehemu ya tukio walioalikwa ili wakafaidike vizuri kupata ujumbe uliondaliwa. Kwa hiyo, yule atakayewahi kufika atafaidika kupata yale yote yaliyoandaliwa hapo. Lakini yule atakayechelewa atakosa. Ndiyo maana watu humwambia kwamba, “mtu anayeongoza (kwa kawaida katika kundi la ng’ombe) hunywa maji safi.”

Siku moja nikiwa na uzoefu wa uchungaji katika jumuiya fulani ndogo ya wakristo, baada ya kumaliza maombi ya jumuiya na kushiriki tulipanga foleni kwa ajili ya chakula cha mchana, kwenye mstari nilikuwa mtu wa tano, ndipo mzee mmoja akaniambia, mbona unachelewa, huwezi kupata chakula kizuri unajua kwamba “mtu anayeongoza (kwa kawaida katika kundi la ng’ombe) hunywa maji safi”.

Matumizi ya methali hii katika muktadha wa Kiafrika yanasaidia sana kwa mfano juu ya ushiriki wa mapema katika Sinodi ya Maaskofu ambayo Papa ametoa wito wa ushiriki wa watu wote katika sinodi. Kupitia sakramenti ya ubatizo, sisi sote ni ushirika wa watu walio sawa kwa hadhi na katika wito wa ufuasi huku tukitofautiana katika karama na ofisi. Tumeitwa kushiriki katika ukuaji wa Kanisa kwa njia ya sinodi kwa kauli mbiu ya sinodi “ushirika, ushiriki na umisionari”. Kwa hivyo, kama mchungaji anayepeleka ng’ombe zake mtoni akijua kwamba zote zitapaswa kunywa maji. Lakini wale walio mstari wa mbele wana uwezekano wa kunywa maji safi kama methali isemavyo.

Methali hiyo inatukumbusha kushiriki kwa wakati ufaao, ili tuweze kutoa ufahamu unaofaa kwa maswali yaliyoulizwa, badala ya kungoja hadi mwingine ajadili ndipo aje na kusema “baada ya yote niliyozungumza”.

Kutokana na methali yetu ya Wasukuma, ng’ombe wote hunywa maji lakini walio mstari wa mbele hunywa sio maji tu bali maji safi. Kama swali nililoulizwa na mzee katika jumuiya ndogo ya Kikristo, tunapaswa kuulizana “kwa nini ninakawia kushiriki katika sinodi?” siwezi kujua kwamba “mtu anayeongoza (kwa kawaida katika kundi la ng’ombe) hunywa maji safi”.

Mathayo 18:19-20 “Tena nawaambia, wawili wenu watakapopatana duniani katika jambo lolote watakaloliomba, watafanyiwa na Baba yangu aliye mbinguni. Kwa kuwa walipo wawili watatu wamekusanyika kwa jina langu, nami nipo papo hapo katikati yao”

1Yohana 5:14 “Na huu ndio ujasiri tulio nao kwake, ya kuwa tukiomba kitu sawasawa na mapenzi yake, atusikia.”

Zaburi 133:1 “Tazama, jinsi ilivyo vema na kupendeza Ndugu wakaapo kwa umoja!”

ENGLISH: THE ONE WHICH LEADS (USUALLY IN A HERD OF CATTLE) DRINKS CLEAN WATER.

The Sukuma, as one among the ethnic groups found in Tanzania, uses proverbs, sayings, songs and riddles in conveying some important and contractive messages to a particular person or group of people in the community, depending on the certain circumstances.

Traditionally, the Sukuma are pastoralists, hence sometimes use the animals’ behavior in portraying or identifying some useful behavior observed from these animals and apply them to the people in order to shape their living in their respective community.

From this detail we come to the proverb “Nh’onga mbele igang’waga minze milu(matengeku)”. Thus when leading cattle to the river for drinking water, it very interesting experience that those in the fore line are likely to enjoy the water, because in order to drink water they must enter in the river or pond. In so doing they found water is still clean compared to those behind them.

One day during my pastoral experience in a certain small Christian community, after finishing the communal prayer and sharing we lined up for lunch, in the line I was the fifth person, then an old man told me, why are you delaying, can’t you know that “the one which leads(usually in a herd of cattle) drinks clean water”.

The use of this proverb in African context help much on the instance on the early participation in Synod of the bishops which the Pope has called for the universal participation in the synod. Through the sacrament of baptism, we are all the communion of people who are equal in dignity and in the call to discipleship while differing in charism and office. We are called to participate in the growth of the Church through the synod by the synodal motto “communion, participation and mission”. Therefore as the shepherd who takes his held to the river knowing that all will have to drink water, but those in the fore line are likely to drink clean water as the proverbs says. The proverb remind us to participate in due time, so that we may give suitable insight to the questions asked, rather than waiting till the other have discussed then coming up and saying “after all I have discussed”. From our Sukuma proverb, the whole held of cattle drink water but those in fore line drink not only water but clean water. Like the question I was asked by the old man in small Christian community, we should ask one another “why am I delaying to participate in the synod?” can’t I know that “the one which leads(usually in a herd of cattle) drinks clean water”.

Mathew 18:19-20 “Again I say to you, if two of you agree on earth about anything they ask, it will be done for them by my Father in heaven. For where two or three are gathered in my name, there am I in the midst of them”

1John 5:14 “And this is the confidence we have in him, that if we ask anything according to his will he hears us”

Psalm 133:1 “Behold, how good and pleasant it is when brothers dwell in unity!”