mother tongue



         This is a brilliant interview in English with Marehemu Padri Charles Nyamiti. Please watch it carefully.

       I am writing to ALL my Sukuma friends – bishops, priests, seminarians. And to some theologian friends.

      I am asking: how serious are YOU about inculturation in Sukumaland – both theory and practice. How serious are YOU about African Inculturation Theology and African Narrative Theology.  I am reminded of the words of Nyamiti: “We need to identify the universal values in African proverbs and sayings and reinterpret them in a modern way.”



  Father Donald F. Sybertz, M.M, died on Sunday, 19 April, 2020 at the Assisted Living Center at Maryknoll, New York, USA.  He was 91 years old and a Maryknoll priest for 64 years.

          Donald Francis Sybertz was born 23 July, 1928, in North Weymouth, Massachusetts, the son of Frank W. and Helen Bronder Sybertz.  He had three sisters and one brother.  He attended Bicknell Elementary School and Weymouth High School (where he played second base on the varsity baseball team) and earned a Bachelor of Arts degree in Economics from Boston College before entering Maryknoll in September, 1950.

          After his ordination in 1955, Father Sybertz was assigned to Maswa-Shinyanga, Tanzania, where he served in the Kilulu mission in Shinyanga Diocese, the plains region of northern Tanzania.  Father Sybertz built the first home there to provide shelter and care for aged persons lacking families and housing.  He was later assigned to Gula Parish, a large sprawling parish undergoing expansion geographically as well as in the number of parishioners.  Eventually the parish was divided into several parishes, and Father Sybertz moved from Gula to Mwanahuzi and developed that center into a separate parish.

          Over the years, Father Sybertz was one of the Maryknollers most proficient in the Sukuma language.  His facility in the language, interest in the culture and knowledge of how to inculturate Christianity among the Sukuma people led him into a continuing study of how to relate Scripture and the African wisdom proverbs, sayings, stories and parables of the people. This study resulted in the publication of several books in Swahili, Sukuma and English as evangelization materials for the Tanzanian Church.

          Don Sybertz spent a lifetime (1955 to 2020) researching, writing about and using Sukuma (Tanzania) Proverbs. So far there are 19 Sukuma “African Proverbs of the Month” on our African Proverbs, Sayings and Stories Website ( Some of his favorites:

  1. June,1998: I pointed out to you the stars (the moon) and all you saw was the tip of my finger. NOTE: This was our very first proverb on our website.
  2. October, 2003: The hen with baby chicks doesn’t swallow the worm.
  3. February 2014: The hoes of two people cultivating together in a field sometimes clash (hit) against each other.
  4. October, 2018: The salesperson (seller or merchant) does not have only one door.
  5. February, 2019: The medicine for a rising river is to go back.
  6. October, 2019: Even an elephant, that is, an important person, can be sent.

These and many other Sukuma proverbs and stories are published in Joseph Healey and Donald Sybertz, Towards an African Narrative Theology, (Nairobi: Paulines Publications Africa, 1996 (1st Reprint 1996, 2nd Reprint 1997, 3rd Reprint 2000, 4th Reprint 2005, 5th Reprint 2012) and Maryknoll, NY: Orbis Books, 1997, (many reprints, New Cover 2012). Available as an Ebook on Amazon (for Kindle) and Google.

Orbis Books Website: Publications Africa Website

All this research and writing culminated in the creation of the:

Sukuma Legacy Project Website

The Sukuma Legacy Project promotes the history, culture, oral literature —  Proverbs, Sayings, Riddles, Stories, Myths  and Songs — and visual representations of the Sukuma People in Tanzania in East Africa. There are various examples of SCCs and community values. This website is dedicated to Father Don Sybertz, MM who stayed among the Sukuma people for over 50 years in Shinyanga Diocese. While staying in Ndoleleji Parish he researched the rich folklore and culture of the people. See a short film about him HERE. The research committee that he created at Ndoleleji Parish (known as the Kamati ya Utafiti) is still working up to today.

Paulines Publications Africa Website

Amazon Website:…/…/ref=sr_1_1…

Google Books Website:…

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. Includes appropriations of, and interpretations of, Christianity in Africa.

Chapter Three on “African Christology” is called “Jesus Chief Diviner-Healer and Eldest Brother-Intercessor” and Chapter Four on “African Ecclesiology” is called “Church as the Extended Family of God.” It includes sections on: “African Metaphors of Church.” “Communion Ecclesiology from An African Perspective.” “Trinitarian Communion Ecclesiology.” “We Are the Church.” “Theology of Small Christian Communities as a New Way of Being Church.” “Ecclesiology of Church-as-Family.” “African Communion Ecclesiology and Pastoral Inculturation.”

          Father Sybertz spent his entire missionary career in Tanzania. He served as Pastor of the Mwanahuzi Catholic Church until it was turned over to a diocesan priest.

          Although Father Sybertz was given Senior Missioner Status in the Africa Region in 2001, he continued to work full time in Maryknoll’s inculturation and evangelization apostolate in Shinyanga, Tanzania.

          In 2015, Father Sybertz was assigned to the Senior Missioner Community and took up residence at Maryknoll, New York. He was appointed to the Mission St. Teresa’s Prayer Partners Team in 2016.

            Don was a huge sports fan – following closely every Boston, Massachusetts, USA team. He was a good winner and a good loser. We had a lot of fun over years talking sports. Sports was second to spirituality in his priorities. Years ago Don and I traveled to Ethiopia, Amsterdam and on to Newark. The first night home we stayed at my brother and sister-in-law’s house in New Vernon, NJ. After arriving at their house, within minutes the first thing we did was start watching the Red Sox – Orioles playoff game on TV! Don never got tired of baseball.

Many stories have grown up around Marehemu Padri Don Sybertz. Here is one: When Maryknoll priest Father Ed Hayes, Maryknoll Lay Missioner Susan Nagele and Maryknoll priest Father Joe Healey were preparing for the 1990 Maryknoll Society General Chapter we distributed a written questionnaire in the Tanzania Region. All answered but two Maryknoll Society Members including Father Don Sybertz who was “notorious” for never answering anything. After a weekend of a Red Sox – Yankee baseball series, I called Don in Ndoleleji Parish, Shinyanga from Musoma on the radio call phone system that we had between parishes.  For all to hear I said, “Don, I will give you the results of the Red Sox games only if you promise to send in your questionnaire.” He answered, “I promise,” for all to hear. Then I gave him the results of the Red Sox winning two games to one.

The next day he sent in his questionnaire! baseball series, I called Don in Ndoleleji Parish, Shinyanga from Musoma on the radio call phone system that we had between parishes. For all to hear I said, “Don, I will give you the results of the Red Sox games only if you promise to send in your questionnaire.” He answered, “I promise,” for all to hear. Then I gave him the results of the Red Sox winning two games to one. The next day he sent in his questionnaire!baseball series, I called Don in Ndoleleji Parish, Shinyanga from Musoma on the radio call phone system that we had between parishes. For all to hear I said, “Don, I will give you the results of the Red Sox games only if you promise to send in your questionnaire.” He answered, “I promise,” for all to hear. Then I gave him the results of the Red Sox winning two games to one. The next day he sent in his questionnaire!

            Father Sybertz was the brother of the late Dolores Hoyt, Loretta Sybertz, Ruth Hyland and Norbert Sybertz.  Father Sybertz is survived by many loving nieces and nephews and his extended family in Tanzania to whom he devoted his life.

          A Funeral Mass (Mass of Christian Burial) was celebrated in Queen of Apostles Chapel at Maryknoll, NY on 23 April, 2020 at 11:15 a.m.  Father Michael Snyder, M.M., was Celebrant. Father Daniel Ohmann was homilist and Father Edward Davis read the biography, Scripture and the Oath.  Burial followed in the Maryknoll Society Cemetery.

In the Memorial Mass for Marehemu Don Sybertz, Mwana Helena, in Nairobi, Kenya on 23 April, 2020 we tried to inculturate some Sukuma values in the liturgy. The “Prayer of the Faithful” ended with:”…in the name of Jesus Christ, our Eldest Brother/Chief Intercessor.” This is the Sukuma people’s name for Jesus Christ. It is the eldest brother, the firstborn male who offers sacrifice to the one God in the Sukuma Ethnic Group tradition. Compare Colossians 1:15: the beloved Son who is “the image of the invisible God, the firstborn of all creation.” We used Preface III of Easter on the theme: “Christ living and always interceding for us.” It includes the words: “Christ never ceases to offer himself for us, but defends us and even pleads our cause before God.”

In this Memorial Mass we had a Dialog Homily when the homilist promoted interaction with the congregation participants using questions, invitation to make comments, proverbs and sayings (first and second parts) and open discussion. This was Don Sybertz’s favorite way of preaching. More of a conversational style. Example: Don: “I pointed out to you the stars (the moon)…Congregation: and all you saw was the tip of my finger.”

Some tributes: “We pray for and with our dear Marehemu Padri Don Sybertz, MM. He is now one of our ancestors in Christ, one of our “living dead.” The Sukuma people in Shinyanga Diocese, Tanzania loved him very much and called him the endearing name “Mwana Helena” (‘Child or Son of Helena’) after his mother.” “Padri Don Sybertz’s other Sukuma name was LUKALANGESE that means the one who finishes all the weeds in his field. Meaning: Take away all that is against the will of God in one’s life and put into practice the Lord’s commandments. Don prepared nicely his spiritual life by putting into practice the teachings of Jesus. That is why we consider him as a “Saint.” He also helped others in weeding their fields that spiritually means developing their lives by living according the teaching of our Lord Jesus Christ. He taught us on how to live a holy life.” “He was a living saint. What a blessing to have known him. Enjoy your heavenly reward.” “Raha ya milele umpe ee Bwana. Na mwanga wa milele umwangazie.” “Pole sana mwanajumuia Ng’wana Helena ametuaga yangu juzi tunatoa mistakes ajili yake Mungu ampokee. Kazi zake njema zimpeleke kwa Baba akayaone yale aliyotamani kuyaona.  Namatumai ikwamba ataiobea kazi yetu ya utafiti. Siku ya mzishi yake nitaongoza misa hapa kwetu.” “May the good Lord rest his soul in heaven. This is yet another African elder who has left us. Fr. Don pumzika kwa amani.”

“His co-edited book on African Narrative Theology was a wonderful resource to tie in

with scripture reflection in Tanzania. Helped bring the readings to everyday life.” I never met Padre Don, but this book was a great tool for me and my friends when we were studying theology at Hekima College. Even now as a communicator this is a great resource to appreciate our ancestors’ practical wisdom.” “Going through the African proverbs work, Father Don Sybertz really liked and invested his time in the proverbs collections and in sharing. A lot of work and enthusiasm in the project is truly seen.” Yes, Don was a great missionary. I remember him from the time that I was working in Shinyanga, and later from the Sukuma research. Accept my condolences  to you and your confreres. May Don rest in peace.” “He was committed to the SCCs Model of Church and promoted SCCs in his ministry of evangelization in Shinyanga Diocese, Tanzania. He integrated Sukuma proverbs and stories into his SCCs ministry as part of inculturation.” “My heart hurt yesterday when I heard this news. I bet I can tell some great Sybertz stories too. He was a faith filled priest. I will miss him.” “We can honor Don by promoting the Sukuma Legacy Project.”

“You and Don had unconditional love and esteem for the African culture and people. Together you compiled African verses. You both spent a life time in East Africa. Don loved what he was doing each day out in the bush. Several year ago, I visited Don and his brother when he was staying with his family in Weymouth, Massachusetts. His niece and family lived next door. It was a wonderful Sybertz compound. His brother also has passed away. Don never forgot his roots namely, New England, Weymouth, Boston College, Red Sox and Patriots. He never lost his enthusiasm for the games. Perhaps these and other aspects of his life made you and Don soulmates and at the same time adversaries in the world of sports. Don witnessed to us all what is the very best of a Maryknoll vocation. Now he has finished the race, may he receive the prize of eternal life and sit at the heavenly table with many friends from Tanzania who went before him.” “We loved Don very much. He will always have a special place in our hearts.”

During his last years Don would listen to St. Therese of Lisieux’s famous book Story of a Soul on his Alexa listening device given to him by his niece. In these sorrowful times we can be consoled by the words of St. Therese of Lisieux on her deathbed: “I am not dying. I am entering into eternal life.” RIP

Complied and edited by:

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

0723-362-993 (Safaricom, Kenya)

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


WhatsApp: 1+ 973-216-4997

Skype: joseph-healey


“Matondo, Ng’wana Nchembe, oli ningi nkumuku uyo agasekwa kunguno ya bhugokolo bhokwe, na ningi ng’wiye Sengwa, ng’wana Jibishi uyo agimba: “Nagudula ginehe uguhoyela higulya ya ng’waka go nduhu mbula.

Makanza gose gali sawa ukuli weyi unduguone “Ung’wana Nchembe.” Ukuli weyi nduhu ubhuheke ahagati ya mbula ningi ni nduhu mbula. Uweyi adina lubhango, pye ishigu jili ja nduhu mbula.

Iligembe ugalibhonelaga soni ndugu one “Ng’wana Nchembe.” Nulu mpini adamanile ugugudima  inyagosha, ubhugokolo udikumiligijage. Uguleka gulimana ilikanza lya nduhu mbula, udafaile gose gose, ndugu one Ng’wana Nchembe!” Lolaga Kugundua Mbegu za Injili, ukurasa 93.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Untaguso Untale go Vaticano ya Kabhili gokomelejaga bhanhu gutumama milimo bho bhukamu: “Bhazunya yigelelilwe bhishugulishe na guyiregebisha idunia yiniyi ibhize ipande liza lya gwikala” (Bhutume bho Bhalei).

Ubhugokolo bhodalahagwa na bhanhu guti Ng’wana Nchembe umo agadarahilwa na ningi ng’wiye Ung’wana Jibishi. Hangi bholemilwe nu Mulungu.

Umu bhupangi bho ng’wa Mulungu yili higulya yakwe bhuli munhu ugutumama milimo kubhukamu kugiki atimije uwajibhu ubho winhiwa gufumila kuli Mulungu. Nimo gose gose uyo duligutumama guli na solobho ya heke ukubhise nu ku miso ga ng’wa Mulungu.” Lolaga Kugundua Mbegu za Injili, ukurasa 94.

Mwanzo 2:15.

Mhubiri 11:4.

Mithali 6:9.

2Wathesalonike 3:10.


“Matondo, mwana Nchembe, Manju maarufu alichekwa kwa sababu ya uvivu wake na Mangu mwenzie Sengwa, mwana Jibishi akiimba: “Nitawezaje kujadili juu ya mwaka wa ukame.

Majira yote ni sawa kwake ndugu “Ng’wana Nchembe.” Kwake hakuna tofauti, kati ya neema na ukame. Yeye hakuna Baraka, siku zote ni ukame. Jembe hulionea soni (aibu) ndugu yangu “Ng’wana Nchembe.”

Wala mpini hajui kuushika kianaume, uvivu usijivunie. Kutotambua ukame, hufai kitu chochote, rafiki yangu “Ng’wana Nchembe!” Rejea Kugundua Mbegu za Injili, ukurasa 93.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Mtaguso Mkuu wa Vatikano wa Pili umewahimiza watu kufanya kazi kwa bidii: “Waumini hawana budi kujishughulisha na kuirekebisha dunia hii iwe mahali pazuri pa kuishi” (Utume wa Walei).

Uzembe umedharauliwa na watu kama mwana Nchembe alivyodharauliwa na Manju mwenzake mwana Jibishi. Tena umekataliwa na Mungu. Katika mpango wa Mungu ni juu yake kila mtu kufanya kazi kwa bidii ili atimize wajibu aliopewa kutoka kwa Mungu. Kazi yoyote tunayofanya inayo thamani ya pekee kwetu na machoni mwa Mungu.” Rejea Kugundua Mbegu za Injili, ukurasa 94.

Mwanzo 2:15. “BWANA Mungu akamchukua huyo mtu akamweka kwenye Bustani ya Edeni ailime na kuitunza.”

Mhubiri 11:4. “Ye yote atazamaye upepo hatapanda, ye yote aangaliaye mawingu hatavuna.”

Mithali 6:9. “Ewe mvivu, utalala hata lini?  Utaamka lini kutoka katika usingizi wako?”

2Wathesalonike 3:10. “Kwa maana hata tulipokuwa pamoja nanyi, tuliwapa amri ili kwamba: ‘‘Mtu ye yote asiyetaka kufanya kazi, wala asile.””







Nchembe’s son, the famous traditional singer, was laughed at by his fellow traditional singer,  Jibishi’ son, through the song: ” How can I discuss the year of drought?

According to Nchembe’s son, all seasons of the years are the same. To him there is no difference between grace and drought. Also, to him, there is no blessing; the world is full of drought. He feels ashamed of touching a hoe.

Nchembe’s son is futher described as someone who cannot handle well his hoe to demonstrate that he is not masculine enough to dig for his family. Failure to know the seasons of year makes Nchembe’s son appear as someone who doesn’t fit in the society (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 93).

This book was written by the Bujora Cultural Research Committee, edited by researchers: Patriarch Donald Sybertz, M.M., and Patriarch Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

The Second Ecumenical Council of the Vatican urged people to work hard:” Believers must work to make this world a better place to live ”(Apostolate of the Laity ).

Negligence is despised by people as Nchembe’s son was despised by his fellow Jibishi’s son. It’s In God’s plan for everyone of us to work hard to fulfill our God-given responsibilities. Any work we do has a special value to us and in God’s eyes (See ‘Discovering Gospel Seeds,’ page 94).

Genesis 2:15. Ecclesiastes 11: 4. Proverbs 6: 9. 2Thessalonians 3:10


“Ng’wana Jitale oliotolwa na mbehi umo umu kaya nhale yabhana bhadoo bhingi. Igigela giki, Ung’wana Jitale bhuduma ugwitogwa na nina bhukwi okwe. Unina bhukwi agancholela nzila ya gumpegeja. Bhuli ikanza ulubhalitenga ijiliwa, Ung’wana Jitale winhiwagwa wasa bho heke bho gwigasha bihi na nnengelo ya minzi. Ahikanza lya gulya, abhana bhenabho abhadoo abha ha kaya yiniyo inhale bhankoyaga noyi umamu ng’wunuyo, bhogunomba bhuli ikanza, bhaliyomba, “Ng’wana Jitale minzi, ng’wana jitale minzi.”

Giko uweyi adadulile ugupandika uwasa bho gulya mpaga jushila ijiliwa. Yubhiza giko bhuli lushiku. Ung’wana Jitale agazonga nose ukonda. Ungoshi, o ng’wana Jitale, aho obhona giki ihali yanke iligaluka, agabhiza na bhuyangi umumoyo aliyomba, “Ginehe nke one bhuli ihali yako yilimana yubhiza mbi? Ni bhuli ulikonda? Ehe, udigutaga?” Ung’wana Jitale nang’hwe agashosha, “unene nalinhola.”

Kugiki abhupandike ubhunhana bho nke umo bhuli, agapandika masala, agapundula ipundu ahandugu ya numba kugiki apandike gukengela iginhu ijo jigitiyagwa ahikanza lya gulya. Aho jatengwa ijiliwa, ungoshi, o ng’wana Jitale, agibhanda ahahanze ya ndugu, ukungila na gukengela umugati ya numba bho gubhitila ahipundu. Huna ubadija igiki unke oliotulwa bho makala aha bihi ni nengelo ya minzi, kugiki pye ilikanza amane utung’wa na gukoyiya, bho nduhu upandika ilikanza ilya gulya mpaga jashila ijiliwa.

Ungoshi aho omana chene, agapelana. Huna bhiyangula gusama aha kaya na gwizugila. Ukukaya yabho imhya, uweyi kihamo nu nke bhagayulya chiza. Ihali ya nke igagaluka, ubhelela na gugina.” Lolaga Kugundua Mbegu za Injili, ukurasa 83-  84.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Umu jigano jise dabhona umu unkoshi o ng’wana Jitale oliantogelilwe unke. Agamonela isungu unke umu likoye lyakwe. Wiyangula gulekana na bhabyaji bhakwe kugiki bhizugile bhinikili.

Hi giko dabhona numo ung’wana Jitale oliodula gwiyumilija umugukoyiwa nu nina bhukwi okwe kunguno ya kuntogwa ungoshi. Agalema gete ugulekana nanghwe. Agabhona ili hambo hambo ugupandikwa ni koye na bhukoyiwa kukila ugubhubhinza uwitoji.

Ijigano jiniji jilidulanga bhutogwa bhushikanu umu witoji. Jilidulanga gutimo abhanhu abhabhili umu witogi bhagadula gwitogwa, idi umubhuyeji duhu, aliyo numu makoye na bhuluhi.

Hangi ijigano jiniji jilidulanga higulya ya bhulumani wise nu Yesu, “Bhuliho bhunhana ubhowibhisile umu mihayo yiniyi, nane alibhona giki yilinola Kristo ni kelesia lyakwe (Waefeso 5:32).

Mulungu B’ab’a agadulumanya ayise bhose abho dabhatijiwa mugati yakwe uYesu Kristo. Yadudakila gwikala mubhutogwa bhokwe bho nduhu ugwilekanya nanghwe nulu mulikanza lya gugeng’wa.

Umu kaya jise abhatoji na bhatolwa bhabhize bhanhu bha gwivumilia na gwitogwa no no ahi kanza ilya makoye guti ga bha Ng’wana Jitale nu ngoshi.” Lolaga Kugundua Mbegu za Injili, ukurasa 84-85.

Mwanzo 2:23.

Marko 10:6-9.

Waefeso 5:25, 31-33.

Waroma 8:35-37.


“Binti Jitale aliolewa na bwana mmoja katika jamii kubwa yenye watoto wagodo wengi. Ikatokea Binti Jitale hawakupendana na mama mkwe wake. Mama mkwe akatafuta njia ya kumfukuza. Kila walipoandalia chakula, Binti Jitale  alipewa nafasi maalum ya kukaa karibu na mtungi wa maji. Wakati wa kula, watoto hao wadogo wa jamii hiyo kubwa walimsumbua sana mama huyu, wakimwomba kila mara, wakisema, “Binti Jitale maji, Binti Jitale maji.”

Hivyo yeye hakuweza kupata nafasi ya kula hadi mwisho wa chakula. Ikawa hivyo kila siku. Binti Jitale akawa akisononeka na hatimaye kukonda. Mumewe, Binti Jitale, alipoona hali ya mkewe inazidi kubadilika, akapatwa na wasiwasi moyoni akisema, “Vipi mke wangu, hali yako inazidi kuwa mbaya? Mbona unakonda? Je, hushibi?” Binti Jitale naye akajibu aksisema, “Mimi sijambo.”

Ili kupata ukweli wa hali halisi, akapata maarifa, akatoboa ufa ukuta wa nyumba ili apate kuchunguza mambo yaliyokuwa yakitendeka wakati wa kula. Pindi chakula kilipoandaliwa, mumewe, Binti Jitale, akawa anabana nje ukutani, akivizia na kuchungulia ndani ya nyumba kwa tundu la ufa. Ndipo alipong’amua kwamba mkewe aliwekwa makusudi karibu na mtungi wa maji, ili daima apate kutumwatumwa na kusumbuliwa, bila kupata muda wa kula hadi mwisho wa chakula.

Mumewe alipokwisha fahamu vile, akakasirika. Ndipo walipoamua kuhama nyumbani na kujitegemea. Huko katika maskani yao mapya, yeye pamoja na mkewe walianza kula vizuri. Hali ya mkewe ikabadilika, akanawiri na kunenepa.” Rejea Kugundua Mbegu za Injili, ukurasa 83 – 84.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Katika hadithi yetu tunaona jinsi mumewe Binti Jitale alivyompenda mkewe. Akamwonea huruma mkewe katika shida yake. Akaamua kutengana na wazazi wake ili wajitegemee wenyewe.

Kadhalika tunaona jinsi Binti Jitale alivyoweza kuvumilia katika kusumbuliwa na mama mkwe wake kwa sababu ya kumpenda mumewe. Akakataa kabisa kuachana naye. Akaona ni afadhali kupatwa na shida na usumbufu kuliko kuvunja ndoa.

Hadithi hii inatufundisha upendo kamili katika ndoa. Inatufundisha kama watu wawili katika ndoa waliweza kupendana, siyo katika furaha tu, bali katika shida na usumbufu.

Tena hadithi hii inatufundisha juu ya ushusiano wetu na Yesu, “Kuna ukweli uliofichika katika maneno haya, nami naona kwamba yamhusu Kristo na kanisa lake (Waefeso 5:32).”

Mungu Baba alituunganisha sisi sote tuliobatizwa ndani yake Yesu kristo. Yatupasa kukaa katika upendo wake bila kujitenga naye hata wakati wa majaribio.

Katika familia zetu mabwana na mabibi arusi wawe watu wa kuvumiliana na kupendana hasa wakati wa shida kama walivyofanya Binti Jitale na mumewe.” Rejea Kugundua Mbegu za Injili, ukurasa 84-85.

Mwanzo 2:23. “Huyo mwanaume akasema, “Huyu sasa ni mfupa wa mifupa yangu na nyama ya nyama yangu, ataitwa ‘mwanamke,’ kwa kuwa alitolewa katika mwanaume.’”

Marko 10:6-9. “Lakini tangu mwanzo wa uumbaji, ‘Mungu aliwaumba mume na mke. Kwa sababu hii mwanaume atamwacha baba yake na mama yake na kuambatana na mkewe na hao wawili, watakuwa mwili mmoja.’ Kwa hiyo hawatakuwa wawili tena bali mwili mmoja. Basi, alichokiunganisha Mungu, mwanadamu asikitenganishe.””

Waefeso 5:25, 31-33. “Ninyi waume, wapendeni wake zenu, kama vile Kristo alivyolipenda Kanisa akajitoa kwa ajili yake. Siri hii ni kubwa, bali mimi nanena kuhusu Kristo na Kanisa. Hata hivyo, kila mmoja wenu ampende mkewe kama anavyoipenda nafsi yake mwenyewe, naye mke lazima amheshimu mumewe.”

Waroma 8:35-37. “Ni nani atakayetutenga na upendo wa Kristo? Je, ni shida au taabu au mateso au njaa au uchi au hatari au upanga?  Kama ilivyoandikwa: “Kwa ajili yako tunauawa mchana kutwa, tumehesabiwa kama kondoo wa kuchinjwa.” Lakini katika mambo haya yote tunashinda, naam na zaidi ya kushinda, kwa Yeye aliyetupenda.”

stone woman

kwando family




Once upon a time, there was a woman known by the name of Jitale’s daughter. This woman got married to a man whose family had a lot of siblings. Since by that time marriage meant taking a woman straight from her family and making her live with the husband’s family together with the husband’s siblings, Jitale’s daughter also was to join her husband’s family.

The family of her husband did not like Jitale’s daughter. They were struggling to make sure that Jitale’s daughter is chased away by her husband. To do so, everyday during eating time, Jitale’s daughter was forced to sit near the drinking water pot so that she can be serving water to her husband’s siblings. Every time, during meal, children could shout: “Jitale’s daughter water, Jitale’s daughter water.” Jitale’s daughter spent much of the time serving water without eating food as a result she emaciated to the extent of making her husband begin asking her: “How are you my wife, your condition is getting worse? What do you like to eat? Are you not satisfied? ” Jitale’s daughter replied, “I’m fine.”

The husband was not satisfied with his wife’s answer. To seek for more information, one day when they were eating, he stood outside the house unnoticedly and peeped through a wall crack to see what is happening inside the house when eating. He got the truth on why his wife is uncomfortable. The troubles his siblings were causing to his wife made him angry and decided to leave the house with his wife and build a separate home for his new family.

 At their new home, he and his wife began to eat well. His wife’s condition changed, and she became more healthier than before (Refer to Kugundua Mbegu za Injili, which means ‘Discovering Seeds of the Gospel,’ pages 83 – 84). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

In our story we see how the husband loves his wife. He felt sorry for his wife in her plight. He decided to separate from his parents to build his home for the seek of his wife.

We also see how Jitale’s daughter was able to endure the suffering of her mother-in-law because of her love for her husband. She refused to give up. She found it much easier to suffer the pain and discomfort than breaking up her marriage.

This story teaches us perfect love in marriage. It teaches us that marriage is accomplished through love and happiness.

Again this story teaches us about our relationship with Jesus: “There is truth hidden in these words, and I perceive that they are in regard to Christ and His church” (Ephesians 5:32).

God the Father has united us all who have been baptized in Jesus Christ’s name. We must abide by His love without forsaking Him even during trials.

In our families, husbands and wives have to be tolerant and loving, especially in times of difficulty like what Jitale’s daughter and her husband did (See ‘Discovering Gospel Seeds,’ pages 84-85).

Genesis 2:23. Mark 10: 6-9. Ephesians 5:25, 31-33. Romans 8: 35-37.


“Olihoyi nkima umo uyo witanagwa Ngolo. Unkima ng’wunuyu oliatogilwe noyi ugubhina imbina. Oliadalekaga uguzwala inhinda umumagulu na gubhucha ng’oma umumakono bhuli kwene uko ojaga. Ukumabhega obhuchaga ifurushi lwakwe lya jiliwe. Mpaga ahikanza lya nzala uweyi agaja gujusuma ukunu alina ng’oma yakwe. Uluwibhona na bhimeji bhakwe bhanombaga bhabhine mbina, bhalimbaga: “Ngolo dubhine kihamo. Ngolo tulaga akafurushi kako! Ngolo dubhine mbina.”

Ungolo agalembwa, uzunya ugubhina mbina, ukunu otulaga akafurushi kakwe hasi. Ahikanza Ungolo unonelwa mbina abhimeji bhakwe bhagang’wibhila ijiliwa.

Aliyo kunguno ya gwibhonelwa na bhimeji bhakwe, bhanwani bhakwe bhagehu abho bhantogilwe, bhaganhugula umo ali nghala, bhaling’wila “Bhaligulebya masala. Bhagugumaja ijiliwa ja bhana. Ulu ulibhina imbina udizukatula hasi akafurushi kako aliyo ubhine nako.”

Imihayo yiniyo agayigwa. Mpaga lushigu lumo, ahikanza alifumila ugujuchola jiliwa, Ungolo agabhitila umuchalo ja bhimeji bhakwe bhumpelela, bhaling’wimbila ilyimbo lyabho:

 “Ngolo dubhine kihamo. Ngolo tulaga akafurushi kako! Ngolo dubhine mbina!”

Lushigu lumo Ungolo agazunya ugubhina imbina. Agabhina noyi, aliyo oliakadimilile akafurushi kakwe mumakono. Ukunu alimba:

“Ngolo dubhine mbina, na kafurushi nako mbina, bhimeji bhapankike gubhona.”  Lolaga Kugundua Mbegu za Injili, ukurasa 90.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

Ulusumo lunulo, lolanga bhanhu higulya ya guzunya gulangwa kugiki bhapandike masala guti numo agazunija Ungolo uguwinja ubhuhala bhokwe kunzila ya gulangwa na bhiye, umuwikaji bhokwe.

“Giko ayise aho dudina pandika ibhatizimu dali guti bhanhu abho bhadina masala, dali dudamanile inzila ya gubhupandikila ubhupanga ubho bhudashilaga. Aliyo ulushigu lunulo ulo bhatizimu, aho datangagijiwa umhayo go ng’wa Sebha, dugazunya guleka kikalile ka kale, akabhuhala wise na gwikala jitakatifu. Kunguzu ja ng’wa Moyo Ntakatifu dugagalucha akajile kise. Duginga mugiti na gwingila muli sana lya ng’wa Sebha.

Uludushoka nyuma hangi, ubhuhala wise bhugubhiza ginehe? Ihali ise ehe, idubhiza mbi kukila aho gwandya?” Lolaga Kugundua Mbegu za Injili, ukurasa 91.

Dudizuzunya ugushoka inuma umuwikaji wise. Digemeje jigemelo ja ng’wa Ngolo uyo adashokile inuma, umukikalile kakwe.

Yona 3:10.

Mathayo 7:24.

Mathayo 12:41.

Waebrania 10:38.


“Kulikuwepo na mwanamke mmoja akiitwa Ngolo. Mwanamke huyu alipenda sana kucheza ngoma. Alikokwenda hakuacha kuvaa njuga miguuni na ngoma mikononi. Mabegani akabeba kifurushi chake cha chakula. Hata wakati wa njaa yeye alienda kuhemea huku akiwa na ngoma yake. Alipokutana na watani wake walimwomba awachezee ngoma, wakaimba: “Ngolo tucheze pamoja. Ngolo weka kifurushi chako! Ngolo tucheze ngoma!”

Ngolo alishawishika, akakubali kucheza ngoma, huku ameweka kifurushi chake chini. Wakati Ngolo aliponogewa na ngoma watani wake wakamwibia chakula.

Lakini kutokana na kuonewa na watani zake, baadhi ya rafiki zake wampendao, wakamwonya jinsi alivyokuwa mjinga, wakamwambia, “Wanakuzidi akili. Watakumalizia chakula cha watoto. Uchezapo ngoma usiweke kifurushi chako chini bali ucheze nacho.”

Maneno hayo akayasikia. Hata siku moja, wakati akitoka kutafuta chakula, Ngolo alipita kijijini na watani wake wakamkimbilia, wakimwimbia wimbo wao:

“Ngolo tucheze pamoja, Ngolo weka kifurushi chako. Ngolo tucheze ngoma!”

Siku hiyo Ngolo akakubali kucheza ngoma. Akacheza sana, lakini akiwa amebeba kifurushi chake mgongoni. Huku akiimba:

“Ngolo nicheze ngoma, Na kifurushi nacho ngoma, Watani wapate kuona.”  Rejea Kugundua Mbegu za Injili, ukurasa 90.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

Methali hiyo, hufundisha watu juu ya kukubali kufundishwa kusudi wapate akili kama Ngolo alivyokubali kuuondoa ujinga wake kwa kufundisha na wenzake, katika maisha yake.

“Vile vile sisi kabla ya ubatizo tulikuwa kama watu wasio na akili, tulikuwa hatujui jinsi ya kupata uzima wa milele. Lakini siku ile ya ubatizo, baada ya kutangaziwa neno la Bwana, tulikubali kuacha maisha ya zamani, yaani ujinga wetu na kuishi kitakatifu. Kwa nguvu ya Roho Mtakatifu tukageuza mwenendo wetu. Tukatoka gizani na kuingia katika nuru ya Bwana.

Tukirudi nyuma tena, ujinga wetu utakuwaje? Hali yetu je, haitakuwa mbaya zaidi kuliko hapo mwanzo?” Rejea Kugundua Mbegu za Injili, ukurasa 91.

Tusikubali kurudi nyuma katika maisha yetu. Tuige mfano wa Ngolo ambaye hukurudi nyuma, katika maisha yake.

Yona 3:10. “Mungu alipoona walivyofanya na jinsi walivyogeuka kutoka katika njia zao mbaya, akawa na huruma wala hakuleta maangamizi juu yao kama alivyokuwa ameonya.”

Mathayo 7:24. ‘‘Kwa hiyo kila mtu ayasikiaye haya maneno yangu na kuyatenda, ni kama mtu mwenye busara aliyejenga nyumba yake kwenye mwamba.”

Mathayo 12:41. “Siku ya hukumu watu wa Ninawi watasimama pamoja na kizazi hiki na kukihukumu, kwa maana wao walitubu katika kuhubiri kwa Yona na tazama hapa yupo yeye aliye mkuu kuliko Yona.”

Waebrania 10:38. “Lakini mwenye haki Wangu ataishi kwa imani.   Lakini kama akisita-sita sina furaha naye.””

dance-congo africa




Once upon a time, there was a woman know by the name of Ngolo. This woman was a very good expert in dancing. Everywhere she goes she would not forget carrying with her a banch of ankle bells for her dance. When her village was affected by famine, Ngolo could travel for a long distance in search for food. One day when she met people with whom she has joke relationship, they asked her to dance. The song they sung went like: “Let’s dance together. Take off your luggage and put it down! ” Ngolo responded to her clients by putting down her luggage.

The clients stole Ngolo’s luggage thus making her lose the food she went to search for. Some other good people who were enjoying Ngolo’s dance advised her not to put down her luggage when dancing because people aim more at stealing Ngolo’s food; not really enjoying her dance. Ngolo listerned to this advice. Another day when she was passing with her luggage, clients asked her again to dance for them. As usual, the song went as follows:

“Let’s dance together, put your luggage down.”

Ngolo agreed to dance but, at this time she didn’t put down her luggage. She was singing:

“Let’s dance, and the luggage too dances” (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 90). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

This proverb teaches people about accepting teaching so that they can gain sense. Ngolo allowed herself to learn in order to shake off her ignorance thus people need to learn from her so that they can have good life in future.

Before baptism we were like mindless people, we did not know how to gain eternal life. But on the day of baptism, after the preaching of the word of the Lord, we were willing to give up our old way of life, our ignorance and live holy. By the power of the Holy Spirit we changed our behaviour. We came out of darkness into the light of the Lord.

If we go back again to darkness, how ignorant will we be? Wouldn’t our situation be worse than before? (See ‘Discovering Gospel Seeds,’ page 91).

We must not allow ourselves to go back into our lives. Let’s follow the example of Ngolo who never went back in her life.

 Matthew 7:24. Matthew 12:41. Hebrews 10:38.


Ijinakikalile, ung’wanishi adi munhu ng’wikorosha; adatogilwe ugunhabhula munhu ose ose mpaga bhidumaga nang’hwe. Aliyo, nulu igiko haho ung’wanishi adiniyangula gunhabhula munhu, agafunyaga bhuhuguji. Ulu ubhebhe udizunilijaga nang’hwe nu ulikomeja gubhiza jidigwa, huna nang’hwe agatimijaga nhana uwiganiki bhokwe ubho gwita ya bhubhi. Adulile gugulabhula.

Aliyo umunhu unomolomo adalendaga. Uweyi ikanza lyose ahayile gugulumula mihayo yabhubhi mingi iyo iliyabhulomolomo kugiki alisanye bhanhu. Umujigemelo: Aho kale, alihoyi mbehu umo agantola ng’wana o Ntemi. Abhanhu abhabhili bhenabho, bhalibhitogilwe noyi. Mpaga ungoshi uganemeja ung’wana o Ntemi uguyela sagala ugubhazenganwa, kugiki adizilanga yabhubhi.

Aliyo iki abhanhu abhalomolomo bhadalendaga; lugigela lushigu lumo Ngikulu umo mbibinja agang’wila: “Ginehe manwani, nibhuli dudagubhonaga uliyelela nulu bhazenganwa?” Nang’hwe ung’wana o Ntemi akashosha, “Ungoshone aganilugalilaga mukaya. Adahayile nafume hanze, angu nagubhipijiwa masala na bhanhu.”

Ungikulu ng’wunuyo unbibinja agang’wila ung’wana o ntemi: “Uligwa manwani, naguguwila inbisira: “Ungoshoko agagulugalilaga mukaya kugiki udizupandika gumana amito gakwe umuchalo. Alina bhanhya bhingi jagukumya. Adahayile ubhamane abhanwani bhakwe abha jikima. Ijinagongeja, naliguhugula nwani one: Bhizaga miso! Uludacholile bhugota bho samba nulu mhigi, ungoshoko agugupeja.” Nang’hwe ung’wana o ntemi agabhuja: “Nagubhufunilija heyi ubhugoga bho samba?”

Ungikulu ugashosha: “Unene nabhudebhile ubhugota bhunubho ubho samba. Nagugubhegeja. Iginhu ujo udakilwe ujite ili gunicholela jisanjo ijojigitanagwa ‘jingila’ ja gubhukalihya ubhugota bhutumame nimo chiza.” Ung’wana o ntemi agabhuja: “Ulihaya jisanjo ki ja bhugota?”

Ungikulu agashosha: “Ibhujiku, ahikanza umona ungoshoko olala, uumoge inzwili ijaha mhanda. Unenhele inzwili jinijo, nu nene nagugubhegeja ubhugota.”

Imhindi aho bhatali ugulala, ung’wana o ntemi agabhisa lugembe lukali ahasi ya myenda ya gwikumba. Omalaga gwibhegeleja gumhoga ungoshi ibhujiku.

Ungikulu ng’wunuyo unbibinja, agandya gunchola ungoshi o ng’wana o ntemi mpaga umpandika. Ung’wila: “Ng’wanone; ni bhuli mugwikenyaga nu nkima oko? Ginehe, digwile giki imazuli unkima oko alichola lushu angu alihaya gugubhulaga?” Nang’hwe unsumba ungoshi o ng’wana o ntemi ng’unuyo agashosha, “Nhana!” Ungikulu agayomba: “Ehe, ginhu jibhi noyi ahagati yako nu nke oko. Iyangalilage, ilelo yiniyi ibhujiku igugupandika mitale. Ikalaga Nzugulu matu!”

Ungoshi ng’wunuyo agazunya yose iyo owilagwa. Aho lyashiga ilikanza lya gulala, unshosha agalina habhulili wangu ugikumba ng’wenda, wiyitya gung’oola guti giki ali mutulo ndito. Aho ung’wana o ntemi ogema ugumisha ungoshi, unbehi wiyitya gulewa tulo.

Ahenaho ung’wana o ntemi umana giki, ungoshi odimagwa na tulo ndito. Huna ung’wana o ntemi usola lugembe bho mbisira alihaya gumoga ungoshi inzwili ja ha mhanda. Ahenaho unbehi uyo oliwigemya gulala tulo, umisha wangulija alimana giki ihaha jatimila iginhu, ohaya gusinzwa nu nke abhulagwe.

Haho na haho, unbehi nang’hwe, ulufunya ulushu lokwe ulukali; alilanghana. Aganchima unke ahajikubha! Ung’wana o ntemi ulila: “Ginehe ng’witugwi one ulinibhulaga?” Unbehi agashosha: “Nibhuli ubhebhe ulihaya gunibhulaga?”

Lidakulile ikanza, ung’wana o ntemi utinha ng’holo, ucha. Untemi aho ojipandika imhola ja lufu lo ng’wana okwe, agafunya amri pye abhadugu bha nkwilima bhabhulagwe. Ungikulu unomolomo ubhiza obhulaga ndugu ngima. Ninga iki bhalihoyi bhanishi bhingi umuchalo, bhudigelile bhubhi bho chiniko. Ubhubhi bhunubho bhugenhelejiwa na bhulomolomo, idi bhanishi. Lolaga Kugundua mbegu za Injili, bhukurasa 55.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Ushetani ali nomolomo na hangi ili kajile kakwe uguyomba bhulomolomo. Agandya nimo gokwe go gusambula bhulumani agati ya Mulungu na bhanhu bho nzila ya bhulomolomo. Kunzila yiniyo duhu agadula gubhalemba abhabyaji bhise abha gwandya Adamu nu Eva, giki ulu bhita guti umo uliobhawilila nibhabhiza guti Mulungu. Amafumilo ga jito jinijo gali bhulekani ahagati ya Mulungu na mhunhu.

Ku lufu na bhuhimbuki bho ng’wa Sebha wise UYesu Kristo, uMulungu B’ab’a agadulumanya nang’hwe hangi. Unimo gokwe ushetani nu bhulingisilo bhokwe ili gwenha widumi.

Mpaga lelo agitaga nimo gunuyu ugo gudujimija bho nzila ya bhulomolomo. Kuyiniyo dudizujimija mholele mukaya jise bho guyomba bhulomolomo, nulu guzunya mihayo iyo duliwilwa bho nduhu ugukengela ulu ili ya nhana nulu ya bhulomolomo.” Lolaga Kugundua Mbegu za Injili, ukurasa 56.

Mwanzo 3:5.

Yohane 8:44.

Yakobo 3:5-6.

Yakobo 1:26.


Kwa kawaida, adui ni mtu asiye mkorofi; hapendi kumdhuru mtu yeyote hadi amekosana naye. Lakini, hata hivyo kabla adui hajachukua hatua ya kumdhuru mtu, hutoa ovyo au tahadhari. Iwapo wewe hutaafikiana naye na kuendelea kuwa kichwa maji, basi naye hutekeleza kweli nia yake kwa vitendo vibaya. Anaweza akakudhuru.

Lakini mtu mwongo hatulii. Yeye daima hutaka kuzua mambo mengi mabaya na ya uwongo ili kuchonganisha watu. Kwa mfano: Hapo zamani, palikuwapo na bwana mmoja akaoa binti mfalme. Watu hawa wawili, wakapendana sana. Hata bwana akamkataza binti mfalme kutembea ovyo kwa jirani, ili asijifunze mabaya.

Lakini kwa vile watu waongo hawatulii; kukatokea siku moja bi Kizee mmoja mwenye kilimilimi akamwambia: “Vipi shoga, mbona hatukuoni ukitembelea hata jirani?” Naye binti mfalme akajibu, “Mume wangu ananifungia ndani. Hataki nitoke nje, eti nitapotoshwa na watu.”

Bi Kizee huyo mwenye kilimilimi akamwambia binti mfalme: “Unasikia shoga, nitakuambia siri: “Mumeo hukufungia ndani ili usipate kujua visa vyake vya mitaani. Ana hawara wengi ajabu. Hataki uwajue hao rafiki zake wa kike. Zaidi ya hayo, nakutahadharisha shoga yangu: Uwe macho! Usipotafuta dawa ya mapenzi au hirizi, mume wako atakufukuza.” Naye binti mfalme akauliza: “Nitatoa wapi dawa ya mapenzi?”

Bi Kizee akajibu: “Mimi najua dawa hiyo ya mapenzi. Nitakufanyia. Jambo unalotakiwa kufanya ni kunitafutia kiungo maalum cha kuchochea hiyo dawa ifanye kazi vizuri “shingila”. Binti mfalme akauliza: “Unataka kiungo gani cha dawa?”

Bi Kizee kajibu: “Usiku, wakati ukimwona mumeo amelala, mnyoe nyele kidogo za utosini. Niletee hizo nywele, na mimi nitakutengenezea dawa.” Jioni kabla ya kulala, binti mfalme akaficha wembe mkali chini ya nguo za kujifunika. Tayari amejiandaa kumnyoa mumewe usiku.

Bi Kizee huyo mwenye kilimilimi, akaanza kumtafuta mume wa binti mfalme hadi akampata. Akamwambia: “Mwanangu; mbona mnagombana na mkeo? Vipi, tumesikia hivi majuzi kwamba mkeo anatafuta kisu eti ataka kukuua?” Naye kijana mume na yule binti mfalme akajibu, “Kweli!” Bi Kizee akasema: “Ndiyo, mambo mabaya sana kati yako na mkeo. Tahadhari, leo hii usiku yatakupata  makubwa. Kaa Chonjo!”

Yule mume akaamini yote aliyoambiwa. Hata ilipofika saa ya kulala, mwanaume akapanda kitandani mapema kajifunika nguo, kajisingizia kukoroma kama kwamba yu usingizini mzito. Pindi binti mfalme alipojaribu kumwamsha mumewe, bwana akajisingizia kuzidiwa usingizi.

Hapo binti mfalme akajua kwamba, mumewe kashikwa na usingizi mzito. Ndipo binti mfalme akachukua wembe kwa siri kutaka kumnyoa mumewe nywele za utosini. Hapo yule bwana ambaye alikuwa amejisingizia kulala usingizi, akaamka ghafla akijua kwamba sasa mambo yalikuwa tayari, ataka kuchinjwa na mkewe auawe.

Papo hapo bwana naye, akachomoa kisu chake kikali; akijikinga. Akamchoma mkewe kifuani! Binti mfalme akalia: “Vipi mpenzi wangu unaniua?” Bwana akajibu: “Mbona wewe ulitaka kuniua?”

Haujapita muda, binti mfalme akakata roho, akafa. Mfalme alipopata habari za kifo cha binti yake, alitoa amri jamii yote ya mtoto wa mkwewe wauawe. Bi Kizee mwongo akawa ameua jamii nzima. Ingawa kulikuwepo na maadui wengi kijijini, hapakutokea kuwepo na balaa kama hii. Balaa hii ilisababushwa na uwongo, siyo uadui. Rejea Kugundua mbegu za Injili, ukurasa 55.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Shetani ni mwongo na tena ni kawaida yake kusema uwongo. Alianza zamani kazi yake ya kubomoa uhusiano kati ya Mungu na watu kwa njia ya uwongo. Kwa njia hiyo hiyo tu aliweza kuwadanganya wazazi wetu wa kwanza Adamu na Eva, kwamba wangefanya kama alivyosema wangekuwa kama Mungu. Matokeo ya jambo hilo yalikuwa utengano kati ya Mungu na Binadamu.

Kwa kufa na kufufuka kwa Bwana wetu Yesu Kristo, Mungu Baba alitupatanisha naye tena. Kazi yake Shetani na lengo lake tu ni kuleta mafarakano.

Hadi leo anafanya kazi hii ya kutupoteza kwa njia ya uwongo. Kwa hiyo tusipoteze amani katika familia zetu kwa kusema uwongo, au kukubali maneno tunayoambiwa bila kuchunguza kama ni kweli ama sivyo.” Rejea Kugundua Mbegu za Injili, ukurasa 56.

Mwanzo 3:5. “Kwa maana Mungu anajua ya kuwa wakati mtakapoyala macho yenu yatafumbuliwa, nanyi mtakuwa kama Mungu, mkijua mema na mabaya.”

Yohane 8:44. “Ninyi ni watoto wa baba yenu Ibilisi, nanyi mnataka kutimiza matakwa ya baba yenu. Yeye alikuwa mwuaji tangu mwanzo, wala hakushikana na kweli maana hamna kweli ndani yake. Asemapo uongo husema yaliyo yake mwenyewe kwa maana yeye ni mwongo na baba wa huo uongo.”

Yakobo 3:5-6. “Vivyo hivyo ulimi ni kiungo kidogo sana katika mwili, lakini hujivuna majivuno makuu. Fikirini jinsi moto mdogo unavyoweza kuteketeza msitu mkubwa! Ulimi pia ni moto, ndio ulimwengu wa uovu katika ya viungo vya mwili wetu. Ulimi huutia mwili wote wa mtu unajisi na kuuwasha moto mfumo mzima wa maisha yake, nao wenyewe huchomwa moto wa jehanam.”

Yakobo 1:26. “Kama mtu akidhani ya kuwa anayo dini lakini hauzuii ulimi wake kwa hatamu, bali hujidanganya moyoni mwake, dini yake mtu huyo haifai kitu.”

zenga beach

senga rwanda


Normally an enemy is not a violent person. In case of any disagreement, he/she will not directly harm his/her enemy without any warning in advance. If the warning is being given and no one responds to it, that person can decide to harm the one who has caused that disagreement. It is quiet different from a liar. A liar will always keep on inventing his/her lies to antagonize people. For example, once upon time, there was a man who married a princess. This couple was always full of love and care. This strong love and care made the husband restrict his wife from leaving the house to visit their neighbours; the princess was to be indoor all the time while the man could go out with no restricitions. But since liars are not silent; One day, a certain old woman bumped into the princess and told her, “Oh, gosh, why don’t we see you visiting your neighbours?”

The princess answered, “My husband locks me inside. He doesn’t want me to leave the house for fear of being misled by people. ” The old woman said, “listern to me my darling, I’ll tell you the secret behind this restriction:“ Your husband locks you in in order to deny you information about his mistresses. He has so many wonderful mistresses. He doesn’t want you to know his girlfriends. I also warn you my darling: Be careful! If you do not look for love portion or charms, your husband will drive you away. ” Then the princess asked: “Where shall I get this love portin or charm?” The old woman replied: “I know where to get it. I will do it for you.

All you have to do is find a specific ingredient that will help to stimulate the charm and work on him properly. The princess asked: “Which ingredient do you want for medicine?” The old woman replied: “At night, when you see your husband asleep, shave off little hair from his head. Bring that hair to me, and I’ll make you some medicine.” The evening before going to bed, the princess hid a sharp razor under the beding . She was ready to shave her husband at night.

The same day, this old woman looked for the princess’ husband and had the following to tell him: “My son, why do you quarrel with your wife? I have heard that your wife is looking for a knife to kill you at night.” The man replied: true! Then the old woman said: “Yes, these are very bad things between you and your wife. Tonight, I caution you, stay tuned. Your wife is likely to harm you.”

The man believed everything he was told. At bedtime, the man went to bed very early before his wife. He was in his clothes; without undressing them and he pretended to be in deep sleep when his wife came around. When the king’s daughter tried to wake him up, the man pretended to be drowsy.

Then the princess knew that her husband was in a deep sleep. Then she carefully took a razor to shave her husband’s hair. At that moment the man, who pretended to be asleep, woke up suddenly, knowing that things were now ready, that he would be killed by his wife. He pulled his knife, as a means to defend himself, and stabbed the princess on her chest to death. The princess shouted, before death:”How is it that my dear one is killing me?” The man replied: “Why did you want to kill me?”

When the king (the father of the princess) learned of his daughter’s death, he ordered execution of his son-in-law’s entire family. The lies of the old woman have killed the whole community where the princess’ husband comes from. Although there were many enemies in the village, there was no such a plague. This malady was caused by lies, not hostility (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 55). This book was written by the Bujora Cultural Research Committee, edited by researchers: Patriarch Donald Sybertz, M.M., and Patriarch Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

Satan is a liar and it is common for him to lie. He began his work of destroying the relationship between God and men in a false way. In the same way he was able to deceive our first parents Adam and Eve, that if they do as he told them they would be like God. The result was man’s separation from God..

Through the death and resurrection of our Lord Jesus Christ, God the Father reconciled us to Him again. His mission and purpose is not to cause division.

Today, Satan does this work of perverting us from being closer to God. So we should not lose our families’ peace by lying, or accepting the words we are told without confirming whether they are true or not (See ‘Discovering Gospel Seeds,’ page 56).

Genesis 3: 5. John 8:44. James 3: 5-6. James 1:26.


“Ulusumo lunulu lugatumikaga kuli munhu uyo omanila gwita ya bhubhi. Nose agasanganijiyagwa ahikanza alijita ijito jinijo bho gwifumbukijiwa. Dugemele: guti munhu nhebhe uyo omanila gushiya na nkima o ng’wiye bho mbisira, nose agasanganijiyagwa na gutulwa haho bhulili bho ng’wiye.

Umunhu ng’wunuyu ali guti ngoso iyo yamanila gung’wa minzi mu nnengelo ya minzi bho mbisira, aliyo nose igasanganijiyagwa na gutulilwa haho nnengelo ya minzi.”  Hunagwene abhanhu abhagayombaga giki, ‘watulila ngoso ha luno.’ Lolaka Kugundua Mbegu za Injili, bhukurasa 79.

Ijitabho jinijo jigandikwa na Kamati ya Utafiti wa Utamaduni Bujora, ijojigahaririwa na bhakengeji bha: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na guchapishiwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Ingoso ili nhali ugung’wa aminzi umu nnengelo ya minzi aliyo igogohaga ugusanganijiwa na gutulwa. Giko nu munhu uyo agashiyaga ali nkali noyi ugwita ijito jakwe, aliyo agogohaga ugusanganijiwa na gutulwa na bhanhu.

Amiito gise gose na miganiko gise gose UMulungu agadebhile na agagabhonaga. Ahikanza ingoso iling’wa mingi, uMulungu agaibhonaga. Ahikanza ubhebhe ulita yabhubhi uMulungu agagubhonaga.

Ni bhuli duli na bhobha bho gubhonwa na bhanhu, aliyo dudogohaga ugubhonwa nu Mulungu? Ni bhuli duli bhakali ugubhinza amalagilo ga ng’wa Mulungu, aliyo dulogoha gulogwa na gucha? Ilihambo hambo ugucha kukila ugubhubhinza ubhulumani nu Mulungu.” Lolaga Kugundua Mbegu za Injili, ukurasa 80.

Zaburi 139:1-2.

Zaburi 139:11-12.

Luka 12:5.

1Wakorintho 4:5.


“Methali hii hutumika kwa mtu aliyezoea kutenda kitendo kibaya. Hatimaye wakati anapotenda kitendo kile hufumaniwa kwa ghafla. Kwa mfano: mtu fulani aliyezoea kuzini na mke wa mwenzake kwa siri, hatimaye hufumaniwa na kupigwa pale pale kwenye kitanda cha mwenzake.

Mtu huyu ni kama panya aliyezoea kunywa maji kwenye mtungi kwa siri, lakini hatimanye hubainika na kupigwa pale pale kwenye mtungi wa maji.” Ndiyo maana watu husema kwamba, ‘umempigia panya kwenye mtungi wa Maji.’ Rejea Kugundua Mbegu za Injili, ukurasa 79.

Kitabu hicho, kiliandikwa na Kamati ya Utafiti wa utamaduni Bujora, kilichohaririwa na watafiti: Padri Donald Sybertz, M.M., na Padri Joseph Healey M.M., na kuchapishwa na Benedictine Pubhications Ndanda – Peramiho, 1993.

“Panya ni mkali kunywa maji kwenye mtungi wa maji lakini huogopa kufumaniwa na kupigwa. Vile vile mtu mwenye kuzini ni mkali mno kutenda kitendo chake, lakini huogopa kufumaniwa na kupigwa na watu.

Matendo yetu yote na mawazo yetu yote Mungu anayahamu na huyaona. Ikiwa panya anakunywa maji, Mungu anaona. Ikiwa wewe unatenda vibaya, Mungu anaona.

Kwa nini tuna hofu ya kuonwa na watu, bali hatuogopi kuonwa na Mungu? Kwa nini tu wakali kuvunja amri za Mungu, lakini tunaogopa kurogwa na kufa. Afadhali kufa kuliko kuvunja uhusiano na Mungu.” Rejea Kugundua Mbegu za Injili, ukurasa 80.

Zaburi 139:1-2. “Ee BWANA, umenichunguza na kunijua. Unajua ninapoketi na ninapoinuka, unatambua mawazo yangu tokea mbali.”

Zaburi 139:11-12. “Kama nikisema, “Hakika giza litanificha na nuru inayonizunguka iwe usiku,’’ hata giza halitakuwa giza kwako, usiku utang’aa kama mchana, kwa kuwa giza ni kama nuru kwako.’’”

Luka 12:5. “Lakini nitawaambia nani wa kumwogopa: ‘‘Mwogopeni yule ambaye baada ya kuua mwili, ana mamlaka ya kuwatupa motoni. Naam, nawaambia mwogopeni huyo!”

1Wakorintho 4:5. “Kwa hiyo msihukumu jambo lo lote kabla ya wakati wake, ngojeni mpaka Bwana atakapokuja. Yeye atayaleta nuruni mambo yale yaliyofichwa gizani na kuweka wazi nia za mioyo ya wanadamu. Wakati huo kila mmoja atapokea sifa anayostahili kutoka kwa Mungu.”

rats nutria

rat water-rat



This saying comes from a person used to do wrong things. One day, while doing those evil things secretly, he was caught red-handed. These evils can be having sex with someone’s wife. This person caught red-handed while, for example, having sex with someone’s wife, is likened to a rat that drinks water from the pot and is afraid of being caught. This is why people came with the saying that ‘You have beaten a rat at the water pot’ (Refer to Kugundua Mbegu za Injili, which means ‘Discovering the Seed of the Gospel,’ page 79). This book was written by the Bujora Cultural Research Committee, edited by researchers: Fr. Donald Sybertz, M.M., and Fr. Joseph Healey M.M., and published by Benedictine Publications, Ndanda – Peramiho, 1993.

The rat is always bold when it drinks water from the pot but it also fears from being caught by the owner of the pot and water. Similarly, the person who commits adultery can appear to be very audacious when doing it, but he also fears from being caught in sexual relationship with someone’s wife.

All our actions and all our thoughts God knows and sees. If a rat is drinking water, God sees. If you do wrong things, God sees.

Why are we afraid of being seen by men, but not afraid of being seen by God? Why are people so bold to break God’s commandments, yet they fear being beaten to death? It would be better to die than to break up with God (See ‘Discovering Gospel Seeds,’ page 80).

Psalm 139: 1-2. Psalm 139: 11-12. Luke 12: 5. 1 Corinthians 4: 5.