heritage

242. NG’WIJINJA INGONG’HO NG’WAGULA NG’HOME!

Imbuki ya kahayile kenako ilolile ngong’ho na ng’home. Ingong’ho igalenganijiyagwa na ginhu ijo jili ja solob’o, ing’home igalenganijiyagwa na ginhu ijasagara.

Kuyiniyo lulu, akahayile kenako kalolile bhanhu abho bhagajinjaga ginhu ijo jili na solobho nhale guti lishamba. Aliyo lulu, ihela jinijo bhagajigulilaga ginhu ijo jidi na solobho, guti gujinja ishamba na gugula pigipigi.

Abhanhu bhenab’o b’agagulaga ginhu ja sagara. Hunagwene bhagawilagwa na b’ichab’o bho kahayile kenako ulu b’ajijinja iginhu ja solob’o na gugula ginhu ija sagala.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagajikenagulaga ijikolo jabho ku ginhu ijo jidi na solobho. B’agajitumamilaga isab’o jab’o jinijo b’o gujigulila ginhu ijo jili jasagara. Abhichab’o bhagab’ahugulaga abhanhu bhenabho bho gubhawila giki, ‘bhajinja ngong’ho b’agula ng’home.

Akahayile kenako kalanga bhanhu gujitumila isab’o jabho bhogujigulila ginhu ijo jilinasolobho. Kab’alemeja abhanhu bhenabho ugujikenagula isab’o jinijo kugiki jidule gub’ambilija ahashigu ijahab’utongi.

KISWAHILI: MMEUZA BUNDUKI MKANUNUA RUNGU!

Chanzo cha msemo huo huangalia Bunduki na Rungu. Bunduki hulinganishwa na kitu cha thamani kama shamba, na Rungu hulinganishwa na kitu kisicho na thamani kama pikipiki ikilinganishwa na shamba. Hicho ni kitu cha hovyo.

Kwa hiyo basi, msemo huo huangalia watu wale wauzao vitu vya thamani kubwa na kuitumia pesa hiyo kwa kununulia kitu cha hovyo, yaani kitu kisicho na thamani.

Watu hao huambiwa na wenzao wakionywa kwa kutumia msemo huo wauzapo vitu vya thamani na kuitumia vibaya hela hiyo waliyoipata. Wenzao hao husema, “mmeuza Bunduki mmenunua Rungu!”

Msemo huo hulinganishwa kwa watu wale watumiao vizuri mali zao kwa kuzinunulia vitu visivyo na thamani. Watu hao huzitumia mali zao kwa kununulia vitu vya hovyo. Wenzao huwaonya kwa kuutumia msemo huo wakisema, ‘mmeuza Bunduki na mmenunua Rungu.’

Msemo huo hufundisha watu kutumia mali zao kwa kununulia vitu vyenye thamani badala ya kuziharibu kwa kuzitumia kwenye mambo ya hovyo.

Msemo huo huwakataza watu hao kuziharibu hovyo mali zao ili ziweze kuwasaidia baadaye kwa kuwaletea maendeleo maishani mwao. Wasiuze vitu vya thamani kama shamba na kununua pikipiki.

Matendo ya Mitume 2:36-39.

maasai with stick

ENGLISH: YOU HAVE SOLD A GUN AND BOUGHT A CLUB!

The origin of this saying is a gun and a club. A gun is compared to something that is valuable such as a field. A club is compared to something less valuable as a motorcycle in comparison with a field, which is considered to be a useless thing.

Therefore, the saying suites those people who sell valuables and spend the resulting money on buying something of less value or of no value at all.

These people are told this saying by their peers as a warning when they sell valuables and misuse the money they have earned. Their peers say, “You have sold a gun and bought a club!”

The saying is used compared to remind people to make good use of their possessions by purchasing valuables. Such people should not blindly use their wealth to buy luxurious items. Otherwise, their peers will warn them by using the saying, ‘you sold a gun and bought a club.’

The saying teaches people to use their possessions by buying valuable things instead of wasting them.

It prohibits them from misusing their properties so that they can benefit them in the future by bringing prosperity to their lives. They should not sell precious things like a farm for buying a motorcycle.

Acts 2: 36-39.

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.

IMG_20190724_133620_6

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.

240. MUGULYA MANUNHYIWA NEGELE.

Imbuki ya kahayile kenako ilolile ilange lya namhala uyo alikomeleja b’ana b’akwe b’atumame milimo yabho na nguzu, kugiki bhadule gupandika jiliwa jingi, b’atizub’iza na gukob’eleja jiliwa ja gwisoleleja. Ijiliwa ijagwisoleleja jinijo jigalenganijiyagwa nijo jiganunyhiyagwa na nhegele.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagafunyaga ilange lya wiza ukubhanhu bhabho. Ililange linilo ligenhaga ukubhanhu bhabho ikujo, bhukamu bho gutumama milimo, na nhungwa ya kudula gwikala na bhanhu chiza umuwikaji b’ob’o.

Akahayile kenako kalanga bhanhu gubhalela abhanhu bhabo chiza, kugiki bhadizupandika makoye gagugayiwa jiliwa aha kaya jabho. Akalele kenako kagub’inha matwajo mingi agagudula gub’eng’hela upandiki wingi umuwikaji b’ob’o. Kagub’ingija makoye gagwisoleleja jiliwa.

KISWAHILI: MTAKULA YANUSWAYO NA MELESI.

Chanzo cha msemo huo huangalia malezi ya mzee yule ahimizaye watoto wake kufanya kazi kwa nguvu, ili waweze kupata chakula kingi kiwezacho kuwaondolea mahangaiko ya kutafutiza chakula kwa kuokoteza. Hali hiyo ya kuhangaika kwa kuokoteza chakula hufananishwa na kula chakula kinuswacho na nyegere au melesi.

Msemo huo hutumiwa ili kuwahamasisha watu watoe malezi mema kwa watoto wao. Malezi hayo huleta tabia njema ya kujitegemea, hekima, bidii ya kufanya kazi na ufahamu wa kuishi na watu vizuri. Malezi hayo huwaondolea watu wao mahangaiko ya njaa kwa sababu ya kukosa chakula.

Msemo huo hufundisha watu kuwalea vyema watoto wao ili waweze kujitegemea kwa kufanya kazi kwa bidii ya kutosha kuwapatia chakula na mahitaji yao yote yaliyo ya lazima maishani mwao.

Malezi hayo yatawaletea watu hao maendeleo ya kuweza kuziendesha vizuri familia zao maishani mwao. Watakuwa na bidii ya kufukuza njaa majumbani mwao kiasi cha kutosha kuepukana na vyakula vya kuokoteza huko na huko.

(Mw 3: 17-19; Mw 2:15).

badgers-negele6

ENGLISH: YOU WILL ALL EAT THOSE WHICH ARE SMELLED BY A BADGER.

The origin of this saying is the teachings of an elder who encourages his children to work hard so that they can get as much food as possible to relieve the stress of searching for food. The stress of having no food at home is likened to eating anything, even that which is smelt by wild animals such as a badger.

The saying is used to encourage people to ensure good upbringing to their children. This upbringing results into self-reliance, wisdom, hard working and understanding of how to live and relate well with other people. This upbringing relieves people from hunger and lack of food.

The saying instills in parents the idea of how to properly nurture their children so that they can support themselves by working hard enough to provide them with all the food and necessities they need in their lives.

This upbringing will bring these people development to better manage their families in their lives. They will work hard to get rid of hunger in their homes enough to avoid wasted food.

Genesis 3: 17-19.

Genesis 2:15.

239. ULU N’IGAMANAGWA NINADIZILE.

Imbuki ya kahaile kenako ilolile munhu uyo agaja hanhu alinawisagiji bho gupandika matwajo masoga. Aliyo lulu, ahooshika koyi ugapandika makoye badala ya mafumilo miza. Gashinaga lulu, akahayile kenako agayombaga munhu uyo oigaiyagwa iyo olikobhaga.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhadibhegelejaga chiza haho bhatali uguitumama imilimo yabho, guti gwita bhukengeji bho gudula gudebha chiza amafumilo ga milimo yabho yiniyo. Ugukija gwita b’ukengeji guti bhunubho haho bhatali uguitumama imilimo yabho, gugabhenghelejaga gugayigwa iyo bhaliicholaga, na guyomba giki, ‘ulu nhigamanagwa ninadizile.’

Akahayile kenako, kalanga bhanhu gwita bhukengeji bhutale bho milimo yabho, haho bhatali uguitumama imilimo yiniyo. Ubhukengeji bhunubho b’ugubhambilija uguimana na guitumama imilimo iyo idulile gubhenhela matwajo mingi umuwikaji b’ob’o.

Yohane 11:21.

KISWAHILI: NINGEJUA NISINGEKUJA.

Chanzo cha msemo huu chaangalia mtu aliyeenda sehemu fulani akiwa na matumaini ya kupata maendeleo mazuri. Lakini basi, alipofika huko alipata matatizo badala ya mafanikio. Kumbe basi, msemo huo husemwa na mtu aliyekosa kile alichokuwa akikitafuta.

Msemo huu hulinganishwa kwa watu wasiojiandaa vizuri kabla ya kufanya kazi zao, kama vile, kufanya utafiti wa kutosha kuzifahamu kazi ziwezazo kuwaletea maendeleo maishani mwao. Kutokufanya utafiti kama huo, kabla ya kuzifanya kazi zao, hupelekea kwao kukosa kile walichokuwa wakikitafuta, na kusema, ‘ningejua nisingekuja.’

Msemo huo hufundisha watu kufanya utafiti wa kina kabla ya kuzifanya kazi zao. Utafiti huo utawawezesha watu hao kuzifahamu na kuzitekeleza vizuri kazi zile ziwezazo kuwaletea maendeleo maishani mwao.

(Yohane 11:21)

IMG_20190704_091951_3

ENGLISH: HAD I KNOWN I WOULDN’T HAVE COME.

The origin of this saying is a traveller who went somewhere in hopes of making positive progress. Getting to his or her destination, he or she was disappointed to face problems instead of recording any success and ended up blaming himself or herself, “Had I known, I wouldn’t have come”. Thus, such saying is used by people who miss what they look for.

The saying is used comparatively to people who would want to do something but are not well prepared beforehand by doing such things as enough research to identify the tasks that can bring them success in their lives. Not doing such research beforehand causes them to miss what they look for, and end up saying, ‘Had I known, I wouldn’t have come.’

The saying reminds people about doing thorough research before doing their jobs. Such research would enable those individuals to become familiar with and carry out the tasks that are most likely to bring them successes.

John 11:21.

238. IHINDI HUKO IGAFUMILAGA IMYENDA NA AB’AGAJA DUHU B’ALIHOI.

Imbuki ya lusumo lunulo ilolile myenda iyoigafumilaga b’uhindi. Imyenda yiniyo igab’egejiwagwa kunuko. Igab’ejiwagwa mingi kugiki abhanhu bhayigule b’ingi, nulu bhatanhanhile ugwizwala na yingi isage iyo igashigaga mpaga kusi jingi.

Abhanhu abho bhalihanze ya si iyo igabhejaga myenda, bhagiganikaga giki, bhuli ng’wene uko igab’egejiyagwa imyenda, aizwalile iyimyenda yiniyo. Aliyo gashinaga nukwene bhalikoyi abho bhagasimizaga duuhu. Hunagwene abhanhu bhagayombaga giki, ihindi huko igafumilaga imyenda na abhagajaga duuhu bhalikoyi.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalimusi iyo ilina b’usab’i, na bhanhu bhayo abhakamu bha milimo bhalibhasab’i. Aliyo kihamo nubhusabhi bho si yiniyo, na bhabhab’i bhalihoyi.

Hangi lulu ulusumo lunulo lugalenganijiwagwa ku likelesia, kunguno ung’wene jilihoi mbango ningi noyi, aliyo lulu, nabhanhu abho bhadinajo imbango jinijo, bhalihoi moyi.

Ulusumo lunulo lolanga bhanhu gubhiza na bhukamu bho gub’utumila chiza ubhusab’i ubho bhulihoyi umusi yabho, nulu kubhiza na bhukamu bho gujichola imbango ijo jilihoyi umo bhali. Ubhukamu bhenubho bhugubhenhela matwajo mingi umuwikaji b’ob’o.

Mathayo 6:33.

KISWAHILI: HINDI NDIKO ZITOKAKO NGUO NA WAENDAO UCHI WAKO.

Chanzo cha methali hii chaangalia nguo ambazo hutoka Hindi. Nguo hizo hutengenezwa huko kwa wingi ili kuwawezesha watu wengi kuzipata kwa kuzinunua, ikiwezekana kila mmoja azipate, na zingine kufikia hatua ya kuuzwa nje ya nchi.

Watu walioko nje ya nchi hiyo hudhani kwamba, kila mmoja katika nchi itengenezayo nguo hizo huvaa nguo hizo. Lakini kumbe hata watu watembeao uchi kule wapo. Ndiyo maana watu husema kwamba, Hindi ndiko zitokako nguo na waendao uchi wako.

Methali hiyo hulinganishwa kwa watu waishio ndani ya nchi yenye utajiri mwingi, na wenye bidii ya kuutumia utajiri huo, wamekuwa matajiri. Lakini pamoja na nchi hiyo kuwa na utajiri mwingi hivyo, waishio bila kupata mahitaji ya lazima yakiwemo yale ya nguo, chakula na malazi, wapo.

Zaidi ya hayo, methali hiyo hulinganishwa na Kanisa kwa sababu ndani yake kuna baraka na neema nyingi. Lakini pamoja na uwepo wa baraka hizo ndani yake, watu waishio bila baraka hizo wapo.

Methali hiyo, hufundisha watu kuwa na bidii ya kuutumia utajiri uliomo ndani ya nchi yao vizuri, au kuwa na bidii ya kuzipata na kuzitumia baraka na neema zilizoko ndani ya Kanisa. Bidii hiyo itawawezesha kupata mafanikio mengi maishani mwao. “Lakini utafuteni kwanza Ufalme wa Mungu na haki yake na haya yote mtaongezewa” (Mathayo 6:33).

ENGLISH: EVEN IN INDIA WHERE CLOTHES COME FROM, THERE ARE THOSE WHO WALK NAKED

The origin of this proverb is clothes from India. The garments are manufactured locally in large quantities to enable more people to buy them, preferably for everyone to acquire, and sometimes to the point of exporting.

People outside the country think that everyone in the country that produces such garments has clothes to wear. However, there are people who go without decent clothes. That is why people say that even in India is where clothes come from, there are those who walk naked.

The proverb is used comparatively to refer to people who live in a rich countries; those who are eager to use the riches have also become rich. However, despite the countries’ immense wealth, those who do not live on basic necessities, including clothing, food and shelter, also exist there.

Moreover, the proverb is used to refer to the Church, because it has enormous blessings and graces. However, despite the presence of such blessings in the Church, people who live without those blessings exist in the same Church.

This proverb teaches people to be diligent in making use of the wealth present within their reach, or to be diligent in applying the blessings and graces present within their Church. That effort will allow them to achieve immeasurable successes in their lives. “But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.”

Matthew 6:33.