Joe Healey

758. KUB´ISA SHILI UGUFUMBULWA MAKOLE.

Imbuki ya lusumo lunulo, ingilile ha bhalandi bha shili. Bhalihoyi bhanhu abho bhagaja gujulanda shili habhuzenganwa bhaliyomba, “lulilanda shili ahakaya yiniyi.” Unzenganwa obho ng’wunuyo agashosha, “unene nadinajo ishili.”

Aliyo gashinaga, lushigu lumo aho ojitula ishili jinijo ahagandya gujihehela hanze iki jidahehelagwa mukaya. Huna bhumhona abhanhu abho oloo bhima. Haho agamanyikila igiki gashinaga aling’wiming’holo. Hunagwene bhagang’wila giki, “kub’isa shili ugufumlulwa makole.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo aling’wiming’holo umukikalile kakwe. Umunhu ng’wunuyo, agabhimaga abhiye ijikolo jakwe ulubhanhomba bho gubhawila giki adinajo, aliyo gashinaga jilihoyi umukaya yakwe. Uweyi agamanyikaga ukubhanhu abho oliobhima ulu lyashiga ilikanza lya gujitumamila ijikolo jinijo.

Umunhu ng’wunuyo, agikolaga nuyo agabhabhima shili abho bhanhandaga wiza ufumbulwa makole, aho lyashiga ilikanza lya gujiheha, kunguno nu weyi agabhimaga abhiye wiza omanyika ulu lyashiga ilikanza lya gujitumamila ijikolo jakwe jinijo. Hunagwene abhanhu bhenabho bhagang’wilaga giki, “kub’isa shili ugufumlulwa makole.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja wiming’holo umukilalile kabho, kugiki bhadule gwiyambilija chiza ugujibheja ikaya jabho, umuwikaji bhobho.

Mathayo 10:26-27.

Luka 12:2-3.

KISWAHILI: KUFICHA KUNDE UTAFICHULIWA MAGANDA.

Chanzo cha methali hiyo, kilitokea kwenye uazimaji wa kunde. Walikuwepo watu walioenda kuazima kunde kwa jirani yao wakisema, ‘tunaazima kunde kwenye familia hii.’ Jirani yao huyo aliwajibu, ‘mimi sina kunde.’

Lakini kumbe, siku moja alipozipiga kunde hizo akaanza kuzipepetea nje kwa vile hazipepetewi ndani ya nyumba. Ndipo watu wale aliowanyima kunde hizo wakagundua kuwa mtu huyo ni mchoyo. Ndiyo maana wakamwambia kwamba, “kuficha kunde utafichuliwa maganda.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni mchoyo katika maisha yake. Mtu huyo, huwanyima wenzake wanaomuomba vitu vyake kwa kuwaambia kwamba, hana, kumbe anavyo vitu hivyo ndani ya nyumba yake. Yeye hujulikana kwa watu hao kuwa aliwanyima unapofika wakati wa kuvitumia vitu hivyo.

Mtu huyo, hufanana na yule aliyewanyima kunde majirani zake walimuomba, akafichuliwa maganda, kwa sababu naye huwanyima wenzake vitu vyake wanamuomba, ambavyo huonekana unapofika wakati wa kuvitumia. Ndiyo maana watu hao humwambia kwamba, “kuficha kunde utafichuliwa maganda.”

Methali hiyo, hufundisha watu juu ya kuachana na tabia za uchoyo katika maisha yao, ili waweze kusaidiana vizuri katika kuziletea maendeleo familia zao, maishani mwao.

Mathayo 10:26-27. ““Kwa hiyo msiwaogope hao, kwa maana hakuna kilichofichika ambacho hakitafunuliwa, wala hakuna siri ambayo haitajulikana. Ninalowaambia gizani, ninyi lisemeni mchana peupe na lile mnalosikia likinong’onwa, masikioni mwenu, lihubirini kwenye paa la nyumba.”

Luka 12:2-3. ‘‘Hakuna jambo lo lote lililositirika ambalo halitafunuliwa au lililofichwa ambalo halitajulikana. Kwa hiyo, lo lote mlilosema gizani litasikiwa nuruni na kile mlichonong’ona masikioni mkiwa kwenye vyumba vya ndani, kitatangazwa juu ya paa.”

kunde beans

kunde beans-

kunde string-beans

ENGLISH: HE, WHO HIDES COWPEAS, WILL BE BETRAYED BY THEIR CHAFFS.

The basis of this proverb came from asking for cowpeas .There were people who went to ask for cowpeas from their neighbour saying, ‘we are asking for cowpeas from this family.’ The neighbour replied, ‘I don’t have any cowpeas.’

However, one day when he had thrashed the cowpeas he began to sift them out as they could not be sifted inside the house. Then the people who had asked for those cowpeas and were denied by him realized that the man was greedy. That is why they told him that, “he, who hides cowpeas, will be betrayed by their chaffs.”

This proverb is compared with a person who is greedy. Such man deprives his colleagues of his possessions by telling them that he does not have them, but he has them in his house. He is known to those people that he denied them when it came time to use those things.

He is like the one who refused his neighbours of the cowpeas they had asked for, but who was betrayed by their chaffs .This is because he also denies his fellows of the things they ask for him of which he says he does not have but which appear when the time for using them comes. That is why these people tell him that, “he, who hides cowpeas, will be betrayed by their chaffs.”

This proverb teaches people about not being greedy so that they can help each other better in bringing development to their families.

Matthew 10: 26-27 Luke 12: 2-3.

757. KUB´ISA NYAMA UGUFUMBULWA BHUSHISHI.

Imbuki ya lusumo lunulo, ilolile bhushishi na kikalile kabho. Ubhushishi bhunubho jili shinu jidoo ijojitogilwe ginhu ja maguta guta giki nyama. Giko lulu gashinaga ilijilambu ugubhub´isila inyama ubhushishi bhunubho. Hunagwene abhanhu bhagayombaga giki, “kub’isa nyama ugufumbulwa bhushishi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alinjindi o mitugo ja bhanhu. Umunhu ng’wunuyo agajibhulagaga imitugo ja bhanhu oyijibisa nyama hasi, kigiki bhadizumana abhanhu.

Aliyo lulu, ulu ugiza ung´winikili jikolo ijo jabhulagagwa, jigwigela imeng´ho ijagumanyikija ho aho bhalilaga inyama, nulu aho bhab’isila gidi bhushishi na bhuzezemu umo bhugamanyikijaga aho gutumamilwaga umhayo gunuyo. Uweyi agwikala owawilaga bhanhu abhagukanila. Hunagwene abhanhu bhagang’wilaga giki umunhu ng’wunuyo, “kub’isa nyama ufumbulwa bhushishi.

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja gwibha jikolo ja bhichabho, umukikaila kabho, kugiki bhadule gwikala bho mholele na bhichabho umuwikaji bhobho. Uwikaji bhunubho bhugubhambilija gupandika matwajo mingi umukikalile kabho.

Mithali 28:13.

Mathayo 10:26-27.

KISWAHILI: KUFICHA NYAMA UTAFICHULIWA SISIMIZI.

Chanzo cha methali hiyo, chaangalia sisimizi na maisha yao. Sisimizi hao, ni wadudu wadogo ambaho hupenda kitu chenye mafuta kama nyama. Hivyo basi, kumbe ni vigumu kuwafichia nyama sisimizi hao. Ndio maana watu husema kwamba, “kuficha nyama utafichuliwa sisimizi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huiba na kuua mifugo ya watu na kuificha chini ile nyama. Mtu huyo huwaua mifugo hao kwa kuwanyonga ili watu wasimsikie wakati analitekelea jambo hilo.

Lakini kumbe akija mwenye mali ataziona zile alama za mafuta zilizopo katika eneo hilo la tukio, na kutambua kwamba, mfugo wake umeliwa au umefichwa hatika maeneo hayo. Ndiyo maana watu huummwambia mtu huyo kwamba, “kuficha nyama utafichuliwa sisimizi.”

Methali hiyo, hufundisha watu juu ya kuachana  na tabia za kuwaibia watu mali zao katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao. Maisha hao, yatawawezesha kupata mafanikio mengi zaidi maishani mwao.

Mithali 28:13. “Yeye afichaye dhambi zake hatafanikiwa, bali ye yote aziungamaye na kuziacha hupata rehema.”

Mathayo 10:26-27. “Kwa hiyo msiwaogope hao, kwa maana hakuna kilichofichika ambacho hakitafunuliwa, wala hakuna siri ambayo haitajulikana. Ninalowaambia gizani, ninyi lisemeni mchana peupe na lile mnalosikia likinong’onwa, masikioni mwenu, lihubirini kwenye paa la nyumba.”

meat steak-

 

ENGLISH: HE WHO HIDES MEAT ANTS WILL BETRAY HIM.

The foundation of the above proverb focuses on ants and their lives. These are small insects which eat something like fat and meat. Therefore, it is difficult to hide the meat from ants. That is why people say that, “he who hides meat, ants will betray him.”

This proverb is likened with a man who steals and kills people’s livestock and hides the meat. He kills those animals by hanging them so that people will not hear him when he does this.

But when the owner arrives where his livestock were strangled, skinned and their meat hid, he will see the fatty marks on the scene, and realize that his livestock were eaten or hidden in that area. That is why people say, “he who hides meat, ants will betray.”

This proverb teaches people about stopping from bad habits of stealing people’s property so that they can live in peace with each other. Such life will enable them to achieve even greater success in life.

Proverbs 28:13.

Matthew 10: 26-27.

756. MBIJI GWILAGULILA MINALA IGUGUMALA MAKONO.

Ulusumo lunulo, lwandija kuli munhu uyo usadaga mbiji. Umunhu ng’wunuyo oyilagulaga isada yakwe yiniyo bho guyibhonela soni. Isada yiniyo, yamanaga yugalya amakono gakwe, nose gegela gushila, kunguno ya guyibhonela soni. Abhanhu aho bhabhona giki aliyilagulila soni imbiji yiniyo, bhung’wila giki, “mbiji gwilagulila minala igugumala makono.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina na makoye ayo agabhonaga soni ugubhawila abhiye. Amakoye genayo, gagamanaga gukula mpaga nose gaganlabhulaga umunhu ng’wunuyo.  Uweyi agaminyikaga kunguno ya gubhona soni ugubhawila abho bhadulile gung’wambilija ugugamala wangu amakoye genayo.

Umunhu ng’wunuyo, agikolaga nuyo oyilagulilaga minala mbiji yakwe, nose yugamala amakono gakwe, kunguno nuweyi agagabhonelaga soni amakoye ayo nose gagaminyaga, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “mbiji gwilagulila minala igugumala makono.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gugabhonela soni amakoye gabho ayo galikihamo na sata, nulu nzala, kugiki bhadule gwiyambilija ugugamala wangu haho gatali ugubhalabhula, umuwikaji bhobho.

Luka 13:3-5.

1 Wakorintho 11:29-30.

KISWAHILI: UKOMA UKIUTIBIA AIBU UTAKUMALIZA MIKONO.

Methali hiyo, ilianzia kwa mtu yule aliyekuwa anaumwa ukoma. Mtu huyo, alikuwa akiutibia aibu ugonjwa wake huo. Ugonjwa huyo uliendelea kuimaliza mikono yake kwa sababu ya kuuonea aibu. Watu walipoona kwamba alikuwa akiutibia aibu ukoma huo, walimwambia kwamba, “ukoma ukiutibia aibu utakumaliza mikono.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana matatizo ambayo huona aibu kuwaambia wenzake. Matatizo hayo huendelea kukua mpaga mwishowe humuumiza mtu huyo. Yeye huumia kwa sababu ya kuona aibu kuwaeleza wale wanaoweza kuyamaliza mapema, matatizo hayo.

Mtu huyo, hufanana na yule aliyekuwa akiutibia aibu ukoma wake, mwishowe ukaimaliza mikono yake, kwa sababu naye huona aibu kuwashirikisha wenzake matatizo yake, mwishowe huanza kumuumiza, katika maisha yake. Ndiyo maana watu humwambia kwamba, “ukoma ukiutibia aibu utakumaliza mikono.”

Methali hiyo, hufundisha watu juu ya kuacha kuyaonea aibu matatizo yao ambayo ni pamoja na ujonjwa, au njaa, ili waweze kusaidiana katika kuyamaliza mapema kabla hayajawaumiza, maishani mwao.

Luka 13:3-5. “La hasha! Ninyi nanyi msipotubu, mtaangamia vivyo hivyo. Au wale watu kumi na wanane waliokufa walipoangukiwa na mnara huko Siloamu, mnadhani wao walikuwa waovu kuliko watu wote waliokuwa wanaishi Yerusalemu? Nawaambia, la hasha! Ninyi nanyi msipotubu, wote mtaangamia vivyo hivyo.””

1 Wakorintho 11:29-30. “Kwa maana mtu ye yote alaye na kunywa pasipo kuutambua mwili wa Bwana, anajiletea hukumu juu yake mwenyewe. Hii ndiyo sababu wengi miongoni mwenu ni wagonjwa na dhaifu na wengine wenu hata wamekufa.”

ugonjwa sipi-falls

hands

hands

ENGLISH: HE WHO TREATS LEPROSY SHAMEFULLY, HELPS IT CUT HIS HANDS.

The above proverb began with the man who was suffering from leprosy. Nevertheless, he was ashamed of his illness; therefore he was not treating himself very seriously because he felt ashamed to expose his hands to people who would know that he was suffering from leprosy. Feeling ashamed, the disease continued to eat his hands. When the people saw that he was suffering from leprosy, they told him, “he who treats leprosy shamefully, helps it cut his hands.”

This proverb is compared with a person who has problems but he is ashamed to tell his colleagues. These problems continue to grow and eventually hurt the person. He is hurt because he is ashamed to tell those who can solve them.

That man is like the one who was ashamed of his leprosy, which finally cut his hands. This is because he too feels ashamed to share his problems with others. Therefore; the disease finally begins to hurt him. That is why people say that, “he who treats leprosy shamefully, helps it cut his hands.”

This proverb teaches people about not to be ashamed of their problems which include sickness, or hunger. They should expose them to others so that they can help each other to get rid of them before they hurt them.

Luke 13: 3-5.

1Corinthians 11: 29-30.

“25 Years of Towards an African Narrative Theology (1995 to 2020)”

25 Years of Towards an African Narrative Theology (1995 to 2020)

              Here is our 25-year Timeline:

             1995: writing the book with co-author Maryknoll Father Donald Sybertz, MM who served as a Maryknoll Missionary Priest in Shinyanga, Tanzania starting in 1955. He specialized in the oral literature of the Sukuma Ethnic Group – proverbs, sayings, stories and songs.

              1996: Paulines Publications Africa (Daughters of St. Paul) Edition (Nairobi, Kenya) with a “Foreword” by Archbishop Raphael Ndingi Mwana a‘Nzeki, the Archbishop of Nairobi.

            1997: Orbis Books Edition (Maryknoll, New York, USA) in the Faith and Culture Series (an Orbis Series on Contextualizing Gospel and Church) with a “Foreword” by American theologian Father Robert Schreiter, CPPS.

            The book reflects what traditional African proverbs, sayings, stories and songs used in Christian catechetical, liturgical, and ritual contexts reveal about Tanzania, and about all of Africa. It includes appropriations of, and interpretations of, Christianity in Africa.

               In the “Foreword” Archbishop Ndingi writes: “In particular, this book looks at the cultural riches of African Oral Literature such as proverbs, sayings and stories. I hope that these examples and reflections will help African priests, seminarians and other pastoral workers to rediscover their African roots and make connections to their preaching, teaching and evangelization.” This has been the dream of Don and myself for many years, but it is slow going. Many young East African priests and seminarians seem less interested in inculturation and don’t seem to value their cultural past.

            In reviewing the book, a senior theologian in America said that Narrative Theology is a “slippery slope” because he was viewing it from the classic propositional theology lens of Western Theology. Well-known Ugandan theologian Father John Waliggo states:

          Our [African] theological style is very concerned with narrative, expressing teachings in story. Our people listen better when you give them a story. This means using local expressions and rituals, linking the gospel to their story. Everything is brought into the story, the animals, the plants, the whole environment. It’s a way of doing theology that is almost dead in the West, but it’s very biblical.

              Sales of the Orbis edition inch along with reprints of 50 copies each time. William Burrows, the Orbis Books Theological Editor, thought that in the early years it was mainly bought by Protestant seminarians.

            The Paulines Publications Africa edition has done better and is in its 5th Major Reprint. It is required reading/background reading in some of our theological courses in Nairobi, Kenya.

             The paintings in the book are by Tanzanian artist Charles Ndege. Jesus Christ is always portrayed as an African. Examples are Jesus Sends Out Seventy Tanzanian Disciples, Washing of the Feet and The Journey to Makoko (an African version of the Two Disciples on the Road to Emmaus with the two disciples being an African man and woman – probably Cleophas and his wife). One year Fathers Laurenti Magesa and Innocent Maganya invited Charles to speak in their MSUC 303 “African Theology” Course at Tangaza on “African Inculturation.” Ndege explained he recognizes the importance of the Jesus Christ of history (“historical Jesus”), but he wants to paint the Jesus Christ of his African faith (“Jesus of faith”). Ndege movingly described his feelings while painting Jesus as an African.  He said that he experiences Jesus in a deeper and more meaningful way through African culture and symbols.  In his African paintings Ndege wants to portray how Jesus Christ becomes one of us in an African context. During a vote at the end of the classes, 60% of the students liked the African Christ while 40% liked the White Jesus.

            Chapter Three on “Church as the Extended Family of God has a section on “Theology of Small Christian Communities as a New Way of Being Church” that is used in the core theology course PTC 418: “Small Christian Communities as a New Model Of Church in Africa Today.”

Rev. Joseph G. Healey, MM
Maryknoll Society
P.O. Box 43058
00100 Nairobi, Kenya

254 0723-362-993 (Safaricom, Kenya)

+ 1 973-216-4997 (AT&T, USA)

Email: JGHealey@aol.com

WhatsApp: 1+ 973-216-4997

Skype: joseph-healey

755. KUB´ISA NWILE ULABHULWA NG`HUNGU.

Ulusumo lunulo, lwandija kubhanhu abho bhalina nsadu ahakaya yabho. Abhanhu bhenabho bhadabhawilile abhazenganwa bhabho igiki alihoyi nsadu hoyi. Abhoyi bhamanaga bhunagulija bho gwib’isa kugiki abhazenganwa bhabho bhadizumana iyo ilihoyi ahenabho.

Lushugu lumo, unsadu ng’wunuyo agalemelwa uzumalika mpaga nabho bhandya gulila ng’hungu. Abhazenganwa aho bhajigwa ing’hungu jinijo, huna bhudebha igiki gashinaga olihoyi nsadu aha kaya yiniyo. Hunagwene bhagayomba giki, “gub’isa nlwile ulabhulwa ng’hungu.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagikalaga na makoye bho nduhu ugubhawila abhanhu abho bhagikalaga nabho, umukikalile kabho. Amakoye genayo, gagamanaga gukula bho gubhaminya mpaga gabhalabhula na gumanyika ukubhanhu abho bhabhab’isa.  Abhoyi bhagapondagwa soni na makoye genayo ulu bhagamana abhangi.

Abhanhu bhenabho, bhagikolaga nabho bhagamisa unlwile obho mpaga uzumalika, kunguno nabho bhagagabhisaga amakoye gabho mpaga gabhalabhula na gumanyika ukubhazenganwa bhabho. Hunagwene abhanhu bhenabho bhagabhawilaga giki, “gub’isa nlwile ulabhulwa ng’hungu.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleta nhungwa ja gubhisa makoye gabho ayo galikihamo na sata, kugiki bhadule gwiyambilija uguginja haho gatali ugwenha makoye matale gagubhaminya, umuwikaji bhobho.

Luka 13:3-5.

1 Wakorintho 11:29-30.

KISWAHILI: KUFICHA MGONJWA UTAFICHULIWA KILIO.

Methali hiyo ilianzia kwa watu waliokuwa na mgonjwa nyumbani kwao. Watu hao hawakuwaambia majirani zao juu ya uwepo wa mgonjwa huyo. Wao waliendelea kujaribu kumtibu kwa kujificha ili majirani wasifahamu kuwa kuna mjonjwa.

Siku moja mgonjwa alizidiwa akafariki na wao wakaanza kulia. Majirani waliposikia vilio hivyo, wakatambua kuwa kumbe watu hao walimficha mgonjwa wao. Ndiyo maana walisema kwamba, “kuficha mjonjwa utafichuliwa kilio.”

Methali hiyo, hulinganishwa kwa watu wanaoficha matatizo yao bila kuwaambia wenzao wanaoishi pamoja nao, katika maisha yao. Matatizo hayo, huendelea kuwa makubwa yanayowaumiza watu hao, mpaka mwishowe hushindikana kutatuliwa hali ambao huwapa nafasi majirani yao kuyafahamu. Watu hao huumbuliwa na matokeo mabaya ya kuyaficha matatizo hayo.

Watu hao hufanana na wale walioficha mgonjwa wao wakafichuliwa na kilio baada ya kufariki kwa mgonjwa huyo, kwa sababu nao pia huyaficha matatizo yao mpaka yanakuwa makuwa kiasi cha kuwafanya majirani wafahamu juu ya uwepo wa matatizo yao. Ndiyo maana majirani hao husema, “kuficha mjonjwa utafichuliwa kilio.”

Methali hiyo, huwafundisha watu juu ya kuacha tabia ya kuficha matatizo yao yakiwemo yale ya ugonjwa, ili waweze kusaidiana kuyatatua matatizo hayo, kabla ya hayajaleta madhara, katika maisha yao.

Luka 13:3-5. “La hasha! Ninyi nanyi msipotubu, mtaangamia vivyo hivyo. Au wale watu kumi na wanane waliokufa walipoangukiwa na mnara huko Siloamu, mnadhani wao walikuwa waovu kuliko watu wote waliokuwa wanaishi Yerusalemu? Nawaambia, la hasha! Ninyi nanyi msipotubu, wote mtaangamia vivyo hivyo.””

1 Wakorintho 11:29-30. “Kwa maana mtu ye yote alaye na kunywa pasipo kuutambua mwili wa Bwana, anajiletea hukumu juu yake mwenyewe. Hii ndiyo sababu wengi miongoni mwenu ni wagonjwa na dhaifu na wengine wenu hata wamekufa.”

burundi-hospital women

mbina papua-new-guinea

dead-

ENGLISH: HE WHO HIDES SICKNESS, DEATH WILL BETRAY HIM.

This proverb originated from people who had a patient in their home. However, they did not tell their neighbours that they had someone sick in their home. They went on treating him secretly so that neighbours would not know they had someone sick in their home.

 However, one day the patient’s condition worsened and he died. After he was dead his relatives started crying. When the neighbors heard the cries, they realized that their fellows had someone who was sick but they had hidden that fact from them. That is why they said that “he who hides sickness, death will betray him.

This proverb is compared with people who hide their problems without telling those they live with. These problems continue to plague them to the point that they suffer so much to the point that their neighbours know that they are overwhelmed by troubles. These people suffer because they hide their problems which would get solutions if they told their neighbours.

These people are like those who hid their patient but were exposed by cries after their patient died. They are like those people because they also hide their problems until they become big enough to make their neighbors aware of their existence. That is why their neighbours said “he who hides sickness, death will betray him.”

This proverb teaches people to stop hiding their problems, including diseases, so that they can help each other to solve those problems, before they cause harm.

Luke 13: 3-5.

1 Corinthians 11: 29-30.