heritage

553. NDEGE YA HASI.

Imbuki ya kahayile kenako yilolile ndege iyo yili ya hasi. Indege yiniyo idalalaga ung’wigulya guti umo jigalalilaga indege ijingi. Iyoyi igapelelaga hasi pye amakanza gayo. Hunagwene abhanhu bhagiyiitanaga giki, ‘ndege ya hasi.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agitaga bhukengeji bhogudebha ijenheleja ja jito jitale ijo jigigelaga umuchalo jakwe. Umunhu ng’wunuyo, agagatumilaga chiza amasala gakwe, mpaga obhupandika ubhung’hana bho jito jinijo. Uweyi agikolaga n’indege ya hasi, kunguno nuweyi agabhucholaga ubhung’hana bho musilili, kugiki abhanhu bhakije ugundebha igiki alikengela mhayo nebhe. Hunagwene agiitanaga giki, ‘Ndege ya hasi.’

Akahayile kenako kalanga bhanhu gudebha gwita bhukengeji ubho bhudulile gubhambilija ugubhudebha ubhung’hana bho mihayo iyo igigelaga umuchalo jabho, kugiki bhadule gwikala bho mholele na bhichabho umukikalile kabho.

(Mathayo 2:1-5; Mathayo 2:16-17).

KISWAHILI: NDEGE YA CHINI.

Chanzo cha msemo huu chaangalia ndege ambayo huwa chini. Ndiyo hiyo, hairuki kama zirukavyo ndege zingine. Yenyewe hukimbia ikiwa chini wakati wote. Ndiyo maana watu huiita kwamba ni ‘ndege ya chini.’

Msemo huu hulinganishwa kwa mtu yule ambaye hufanya utafiti wa kumwezesha kuelewa chanzo cha matukio makubwa ya kijijjini kwake. Mtu huyo hutumia vizuri akili zake zote, hadi anafikia hatua ya kupata ukweli wa tukio hilo lililotukia kijijini kwake. Yeye hufanana na ndege ya chini, kwa sababu naye hufanya utafiti kwa kuchungua kisirisiri chanzo cha matukio ya pale kijijini kwake. Yeye hufanya kazi hiyo chinichini, ili wengine wasiweze kumtambua kuwa anafuatilia tukio fulani la pale kijijini kwao. Ndiyo maana yeye hujiita kwamba ni ‘ndege ya chini.’

Msemo huu hufundisha watu kuelewa namna ya kufanya utafiti wa kuwawezesha kuelewa chanzo cha matukio ya kwenye maeneo yao, ili waweze kuishi kwa amani na wenzao katika maisha yao.

(Mathayo 2:1-5; Mathayo 2:16-17).

ndege

ndege1

ENGLISH: A GROUND PLANE.

The origin of this saying is a plane that stays on the ground. Yes, it does not fly like other planes. It runs on the ground all the time. That is why people call it ‘a ground plane.’

The saying is used comparatively to refer to a person who conducts research to understand the cause of major events in his village. The person makes good use of all his senses until he/she finds out what happened. He/she is like a ground pplane, because he/she conduct his/her research secretly. He/she works undercover so that others may not recognize that he/she is persuing a local event in their village. That is why he/she calls himself a ‘ground plane.’

The saying teaches people about understanding how to do research to enable them understand the cause of events in their environment, so that they can live in harmony with their peers.

(Matthew 2: 1-5; Matthew 2: 16-17).

552. LUBHUNDA MIYAGA.

Imbuki ya kahayile kenako ilolile bhubhundi bho miyaga bho jivumva jilebhe, nu bho ningi uyo alinduja. Ubhubhundi bho miyaga bhunubho bhuli bho jisumva ijo jigasamaga huna lwingila luyaga umuno gojo. Ijoyi jigihayaga giki jilina bhudula bho gulubhugila luyaga lutale.

Ulu ningi nduja ubhakinda abhiye agihaya giki n’uweyi agabhundaga miyaga, kunguno adahebhagwa umumbina jakwe. Hungwene agiitanaga umugiji o miyaga ng’wunuyo giki, ‘Lub’unda miyaga.’

Akahayile kenako kagalenganijiyaga kuli munhu uyo alina nguzu ja gutumama milimo iyo igamalilaga makoye umukikalile kakwe. Umunhu ng’wunuyo, agatumamaga milimo ya gubhatongela chiza abhiye, kugiki bhadebhe ugugamala amakoye gabho bho gutumama milimo yabho chiza.

Uweyi agikolaga nu lubhunda miyaga, kunguno n’uweyi alina nguzu ja guyihebha imilimo yakwe chiza. Imilimo yiniyo igamalilaga makoye aha ng’wakwe. Hunagwene abhanhu bhagang’witanaga giki, ‘Lubhunda miyaga.’

Akahayile kenako kalanga bhanhu gubhiza na nguzu ja guyitumama imilimo yabho chiza, kugiki bhadule gubhingija abhanhu bhabho makoye ga gugayiwa jiliwa umuwikaji bhobho.

(Mathayo 27:45-54; Marko 1:21-28; Matendo ya Mitume 16:2; 1Wathesalonike 4:11-12).

KISWAHILI: MBUGIA UPEPO.

Chanzo cha msemo huu chaangalia ubugiaji wa upepo wa kiumbe fulani au wa manju ambaye huwashinda wenzake katika michezo ya ngoma. Ubhugiaji huo ni wa kiumbe ambacho huachana ili kuruhusu upepo ungie mdomoni. Chenyewe hujidai kuwa na uwezo wa kubugia kimbunga kiwezacho kuzoa vitu mbalimbali.

Hali hiyo hutokea wakati manju anayesifika akiwashinda wenzake kwenye michezo ya ngoma, anajitapa. Yeye hujiita majina ya kuonesha kwamba ana uwezo mkubwa kuwazidi wenzake, ili waendelee kumwogopa. Ndiyo maana yeye hujiita kwamba ni ‘mbugia upepo.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni mwenye nguvu za kumwezesha kufanya kazi zile ziwezazo kumuondolea matatizo kwa haraka maishani mwake. Mtu huyo huyatekeleza majukumu yake ya kuwaongoza vizuri wenzake, ili waelewe namna ya kuyatatua matatizo yao kwa kufanya kazi vizuri na kwa bidii.

Yeye hufanana na mbugia upepo, kwa sababu naye ana nguvu za kuzitekeleza kazi zake vizuri hadi kuzimaliza. Kazi hizo humsaidia katika kuyatatua vizuri matatizo yake. Ndiyo maana watu humwita kwamba ni ‘mbugia upepo.’

Msemo huu hufundisha watu kuwa na nguvu za kuyatekelezea majukumu yao vizuri, ili waweze kupata mafanikio yawezazo kuwatatulia matatizo mbalimbali maishani mwao.

(Mathayo 27:45-54; Marko 1:21-28; Matendo ya Mitume 16:2; 1Wathesalonike 4:11-12).

nkima ntumami

ntumami

ENGLISH: A WIND SWALLOWER.

The origin of this saying is ghostly nature of a particular creature or a maestro that overpowers his/her colleagues in dance competitions. The creature opens its mouth to allow wind to enter. It claims to be able to swallow a storm, which can take on many objects.

The self praise happens a maestro beats his/her contestants. When it so happens, he/she calls himself/herself praise names to show that he/she has great powers over his/her contestants so that they will always be scared of him/her. That is why he/she calls himself/herself ‘a wind swallower.’

The saying is used comparatively to refer to a person who has the power to do tasks that can get him out of trouble quickly in life. The person carries out his/her responsibilities to properly guide others to understand how to solve their problems, by working effectively and diligently. He/she is like a wind swallower, because he/she also has the power to carry out his tasks well. Such activities help him/her to solve his/her problems properly. That is why people call him ‘a wind swallower.’

The saying teaches people to carry out their tasks properly, so that they can achieve the best they can to solve a variety of problems in their lives.

(Matthew 27: 45-54; Mark 1: 21-28; Acts 16: 2; 1Thessalonians 4: 11-12).

551. KALAGU – KIZE: ULU UDATUMILILE LUKULUME ADUTUMAMA UNIMO – SIMU.

Imbuki ya kalagu yiniyo yilolile simu na lukulume. Isimu yiniyo, jili ginhu ja gwiyombeja ulu yukandwa bho lukulume. Gashinaga lulu, ulu munhu adatumilile lukulume bho guikanda, idutumama unimo goyo. Hunagwene abhanhu bhagiganilaga giki, ‘ulu udatumillie lukulume adutumama unimo’ bhashosha, ‘Simu.’

Ikalagu yiniyo yigalenganijiyagwa kuli namhala uyo agayitongelaga chiza ikaya yakwe. Unamhala ng’wunuyo agabhapangilaga abhanhu bhakwe imilimo iya gutumama bhuli lushugu. Uweyi agabhalanjaga inzila ja gubhatongela chiza abhichabho umukikalile kabho.

Umunhu ng’wunuyo, agikolaga n’ulukulume ulo lugaikandaga isimu yatumama unimo goyo, kunguno n’uweyi agaipangilaga imilimo ikaya yakwe mpaga yang’wigwa chiza. Hunagwene abhanhu bhagiganilaga giki, ‘ulu udatumilile lukulume adutumama unimo’ bhashosha, ‘Simu.’

Ikalagu yiniyo yalanga bhanhu gudebha kubhatongela chiza abhanhu bhabho bho gubhapangila imilimo ya gutumama, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Kutoka 20:12; Mathayo 4:18-22; Mithali 4:1-4).

KISWAHILI: KITENDAWILI – TEGA: USIPOTUMIA DOLE GUMBA HATAFANYA KAZI – SIMU.

Chanzo cha kitendawili hiki chaangalia simu na dole gumba. Simu ni chombo cha mawasiliano yanayofanyika baada ya kubonyezwa kwa kutumia dole gumba. Kumbe basi, mtu asipotumia dole gumba lake kukibonyeza, hakitafanya kazi yake. Ndiyo maana watu hutegeana kitendawili kwamba, ‘usipotumia dole gumba hatafanya kazi’ na kujibu, ‘Simu.’

Kitendawili hiki hulinganishwa kwa mzee yule ambaye anafahamu kuiongoza vizuri familia yake. Mzee huyo huwapangia watu wake kazi za kutekeleza kila siku. Yeye huwafundisha watu namna ya kuongoza wenzao katika maisha yao.

Mtu huyo hufanana na dole gumba ambalo huiwezesha simu kufanya kazi kwa kuibonyeza, kwa sababu naye huwapangia majukumu watu wa familia yake, nao humwelewa na kuyatekeleza vizuri. Ndiyo maana watu hutegeana kitendawili, ‘Usipotumia dole gumba hatafanya kazi’ na kujibu, ‘Simu.’

Kitendawili hiki hufundisha watu kuelewa namna ya kuwaongoza watu wao kwa kuwapangia majukumu ya kutelekeza, ili waweze kupata mafanikio mengi maishani mwao.

(Kutoka 20:12; Mathayo 4:18-22; Mithali 4:1-4)

simu

simu1

ENGLISH: I HAVE A RIDDLE – LET IT COME: IF YOU DON’T USE YOUR THUMB HE WON’T WORK – A PHONE.

The origin of this riddle is a phone and a thumb. The phone is a tool for communication that works after being tapped with a thumb. However, if a person does not use his/her thumb to press it, it will not do its job. That’s why people pose a riddle, ‘if you don’t use your thumb, he won’t work’ and reply, ‘A phone.’

This riddle is used comparatively to refer to a family head who knows how to lead well his/her family by way of assigning family members daily tasks to perform. He/she teaches them how to lead their peers in their lives. He/she person is like a thimb that enables the phone to work after pressing it, because he/she also assigns responsibilities to the members of his/her family, who understand and carry out the instructions. That’s why people pose a riddle, ‘If you don’t use your thumb he won’t work’ and respond. ‘A phone.’

This riddle teaches people about understanding how to lead their people, by assigning responsibilities to fulfil, so that they can achieve more in their lives.

(Exodus 20:12; Matthew 4: 18-22; Proverbs 4: 1-4).

550. KALAGU – KIZE: UNINA ONKWIMBA ALINA NA BHANA BHADATU, UOGWANDYA MILEMBE, UOKABHILI KWANGU, ALU OGADATU AGUBHIZA NANI? – NKWIMBA.

Imbuki ya kalagu yiniyo yinolile mayu uyo alina bhana bhakwe bhadatu. Umayu ng’wunuyo abhadebhile abhana bhake amina gabho, ni nhungwa jabho. Abhana bhenabho, nabho bhandebhile chiza uninabho. Gashinaga na bhananzengo nabho bhandebhile umayu ng’wunuyo, kihamo na bhana bhakwe, kunguno ya kikalile kabho, akawidebhi kenako. Hunagwene abhanhu bhagiganilaga giki, ‘nina o Nkwimba alina bhana bhadatu, uogwandya Milembe, uokabhili Kwangu, alu gadatu agubhiza nani?’ bhashosha, ‘Nkwimba.’

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo amanile ugubhakuja chiza abhanhu bhakwe. Umunhu ng’wunuyo, agabhakujaga bho gwikala bhidebhile chiza bhuli ng’wene, guti numo unina o Nkwimba obhalelelaga abhana bhakwe.

Abhana bhenabho bhagikalaga kihamo ijinabhutumami bho milimo yabho. Akikalile kabho, kagabhalanjaga abhananzengo gwikala bhidebhile chiza, umukikalile kabho kenako. Hunagwene abhanhu bhenabho bhagiganilaga giki, ‘nina o Nkwimba alina bhana bhadatu, uogwandya Milembe, uokabhili Kwangu, alu gadatu agubhiza nani?’ bhashosha, ‘Nkwimba.’

Ikalagu yiniyo, yalanga bhanhu gwikala bhidebhili chiza, umukikalile kabho, kugiki bhadule gwiyambilija chiza uguitumama imilimo iyo igajibhejaga ikaya jabho.

(Kutoka 3:15; Mwanzo 18:1-2; Yohana 1:1-2).

KISWAHILI: KITENDAWILI – TEGA: MAMA YAKE NKWIMBA ANA WATOTO WATATU, WA KWANZA NI MILEMBE, WA PILI KWANGU, WATATU ANAITWA NANI? – NKWIMBA.

Chanzo cha kitendawili hiki chamwangalia mama mwenye watoto wake watatu. Mama huyo anawafahamu vizuri watoto wake kwa majina na tabia zao. Nao wanamfahamu vizuri mama yao.

Kumbe wanakijiji nao wanamfahamu mama huyo pamoja na watoto wake, kwa sababu ya mwenendo wao huo mwema wa kuishi kwa kuelewana vizuri. Ndiyo maana watu hutegeana kitendawili kwamba ‘mama yake Nkwimba ana watoto watatu, wa kwanza Milembe, wa pili Kwangu, watatu ataitwa nani?’ na kujibu, ‘Nkwimba.’

Kitendawili hiki hulinganishwa kwa mtu yule ambaye anafahamu namna ya kuwakuza katika malezi mema watoto wake. Mtu huyo huwalea kwa kuwafundisha namna ya kuishi kwa kuelewana na kila mmoja, kama mama yake Nkwimba alivyowalea vizuri watoto wake.

Watu hao huishi pamoja katika utekelezaji wa majukumu yao. Maisha yao huwafundisha pia wanakijiji namna ya kuishi kwa kuelewana vizuri kati yao maishani. Ndiyo maana watu hutegeana kitendawili kwamba, ‘mama yake Nkwimba ana watoto watatu, wa kwanza ni Milembe, wa pili Kwangu, watatu anaitwa nani?’ na kujibu, ‘ Nkwimba.’

Kitendawili hicho, hufundisha watu kuishi katika uelewanno mzuri na watu wao, katika maisha yao, ili waweze kuyatekeleza vizuri majukumu ya kuziendeleza vizuri familia zao.

(Kutoka 3:15; Mwanzo 18:1-2; Yohana 1:1-2).

gambia-bhaniki

happy people

ENGLISH: I HAVE RIDDLE – LET IT COME: NKWIMBA’S MOTHER HAS THREE CHILDREN, THE FIRST ONE IS MILEMBE, THE SECOND IS KWANGU, WHO IS THE THIRD ONE? – NKWIMBA’.

The origin of this riddle is a mother of three children. She knows her children well by their names and behavior and the children too know their mother well.

The villagers, too, know the mother and her children, because of their good way of living in harmony. That’s why people pose a riddle, ‘Nkwimba’s mother has three children, the first one is Milembe, the second is Kwangu , who is third onet?’ and respond ‘Nkwimba.’

This riddle is used comparatively with reference to a person who knows how to nurture his/her children. The person nurtures them by teaching them how to live in harmony with each other, just as Nkwimba’s mother properly nurtured her children. Such a person lives together with his/her children and they execute their duties cooperatively. Their lives also teach others how to live in harmony with each other. That is why people pose a riddle, ‘Nkwimba’s mother has three children, the first one is Milembe, the second is Kwangu , who is third onet?’ and respond ‘Nkwimba.’

This riddle teaches people about living in good relationship with their people, so that they can better fulfill their family responsibilities.

(Exodus 3:15; Genesis 18: 1-2; John 1: 1-2).

549. SUBHI IDAKUMBATILAGWA.

Imbuki ya kahayile kenako yingilile kubhukali bho subhi. Isubhi ili ndimu iyo iling’hali noyi. Indimu yiniyo idamanilagwa kunguno iyoyi idulile gulabhula munhu makanza gosegose. Hunagwene abhanhu bhagayombaga giki, ‘Subhi idakumbatagwa’.

Akahayile kenako kagalenganijiyagwa kuli nhamugi o hakaya yakwe, uyo adebhile ugubhalela abhanhu bhakwe. Umunhu ng’wunuyo agabhizaga nkali ukubhanhu abho bhagahubhaga, kugiki adule kubhahugula bhaileke inzila imbi yiniyo. Uweyi ahayile bhayilondele inzila iyo ili yawiza.

Umunhu ng’wunuyo agabhiza nyehu ukubhanhu abho bhalina kajile kawiza, kugiki bhadule guyidimila chiza inzila yiniyo umukikalile kabho. Uweyi agabhalanjaga abhanhu bhakwe gwikala bhilang’hanile bhoyi bhinikili na bhanhu abho bhali na nhungwa ja bhubhi, kugiki bhadizubhimanilija sagala. Hunagwene uweyi agabhawilaga giki, ‘Subhi idakumbatagwa.’

Akahayile kenako kalanga bhanhu gubhalela chiza abhanhu bhabho, kugiki bhadule gudimila nhungwa ja wiza, umukikalile kabho.

(Mathayo 21:12-13; Mathayo 21:4-11; Zaburi 2:1-6).

KISWAHILI: CHUI HAKUMBATIWI.

Chanzo cha msemo huu chatokea kwenye ukali wa chui. Chui ni mnyamapori ambaye ni mkali sana. Mnyama huyo hazoeleki kwa sababu yeye anaweza kumuumiza mtu wakati wowote. Ndiyo maana watu husema kwamba, ‘chui hakumbatiwi.’

Msemo huu hulinganishwa kwa mzee mwenye familia ambaye anaelewa namna ya kuiongoza vizuri familia yake hiyo. Mzee huyo huwa mkali kwa watu wale ambao ni waovu, ili aweze kuwarekebisha mapema. Yeye anataka waovu hao waache uovu na kutenda wema. Mtu huyo huwa mpole kwa watu walio na tabia njema, ili waendelee kuitunza tabia hiyo maishani mwao. Yeye huwafundisha watu wake namna ya kuishi kwa uangalifu na watu wenye tabia mbaya, ili wasiwazoee hovyo wasije wakawaharibia tabia. Ndiyo maana yeye huwaambia watu kwamba, ‘chui hakumbatiwi.’

Msemo huu hufundisha watu kuwalea vyema watu wao, ili waweze kukua katika malezi mema maishani mwao.

(Mathayo 21:12-13; Mathayo 21:4-11; Zaburi 2:1-6).

leopard2

ENGLISH: A LEOPARD IS NEVER EMBRACED.

The origin of this saying is a leopard’s fiercenes. A leopard is a wild animal that is very aggressive. This animal is not a kind of animal that someone will get used to it because he can hurt anyone at any time. That is why people say, ‘A leopard is never embraced.’

The saying is used comparatively to refer to a family elder who understands how to properly manage his family. The person is strict to those people who are evil for the purpose of correcting them in time. He wants the evild does to turn away from evil and do good.

The person, on the other hand, is kind to people of good character because he/she wants them to maintain that character in their lives. He/she teaches his/her people to live responsibly with immoral people, so that they do not lead them astray. That is why he tells them, ‘A leopard is never embraced.”

The saying teaches people to take proper care for their people, so that they can grow up in good and healthy lifestyles.

(Matthew 21: 12-13; Matthew 21: 4-11; Psalm 2: 1-6).