mother tongue

1295. NJINJA ATINA NYANGO GUMO.

KISWAHILI: MWUZAJI HANA MLANGO MMOJA

ENGLISH: The salesperson (seller or merchant) does not have only one door. Sukuma (Tanzania) Proverb

Njinja atina nyango gumo. (Sukuma)
Mwuzaji hana mlango mmoja. (Swahili)
Le marchand n’a pas qu’une seule porte. (French)
The salesperson (seller or merchant) does not have only one door. (English)

Sukuma (Tanzania) Proverb

Background, Meaning and Everyday Use

The Sukuma Ethnic Group is the largest ethnic group (more than six million people) in Tanzania in East Africa and live mainly in rural areas in the northwestern part of the country on or near the southern shores of Lake Victoria – mainly in the Mwanza and Shinyanga Regions.
The Sukuma are the largest ethnic group in Tanzania. Sukuma means “north” and refers to “people of the north.” They are relatives of the Nyamwezi Ethnic Group and share a similar language of Bantu origin.

Traditionally part of an oral culture, the Sukuma people use many types of oral literature such as proverbs, sayings, riddles, stories, myths and songs to communicate values and priorities.

A popular Sukuma proverb says the salesperson (seller or merchant) does not have only one door. He or she goes all over the place. The salesperson goes to every door to sell his or her wares. He or she is ready for any response. The person is accustomed to be praised in one place and scorned in another place. The salesperson perseveres whatever happens.

This Sukuma proverb is posted on the:

Sukuma Legacy Project Website

https://sukumalegacy.org/category/sukuma-proverbs

Nanetya Foundation: Ethnic Stories in Mother Tongues Website
http://nanetya-foundation.org/sukuma-proverbs

Biblical Parallels

St. Paul says, “Preach the word; be ready/prepared in season and out of season; correct, rebuke and encourage–with great patience and careful instruction” (2 Timothy 4:2).

This Sukuma proverb relates to always trying and not being afraid to launch out into the deep. Compare Jesus’s words to Simon, “Put out into the deep water and let down your nets for a catch” (Luke 5:4).
The missionary experience is very similar. It is an experience of moving out and reaching out. “And Jesus said to them, “Go into all the world and proclaim the good news to the whole creation” (Mark 16:15). And in another place: “as the Father has sent me, so I send you” John 20:21). Missionaries are not meant to look inward only but to reach out. Missionaries are called to explore new vistas and new ways of doing things, to be flexible and ready for new experiences. Missionaries adapt to new and unexpected situations.

Missionaries adapt to new and unexpected situations. Compare this with St. Paul’s description of his missionary work in Philippians 4:12-13: “I know what it is to have little, and I know what it is to have plenty. In any and all circumstances I have learned the secret of being well‑fed and of going hungry, of having plenty and of being in need. I can do all things through him who strengthens me.”

Contemporary Use and Religious Application

There are many characteristic African proverbs from across the continent of Africa — Ghana, Kenya, Malawi, Tanzania, Uganda and Zambia — that describe the universal human experience of moving out, of going elsewhere. This reaching out experience is a learning experience as seen in many similar African proverbs and sayings: Traveling is learning (Kikuyu, Kenya). Traveling is seeing (Kikuyu, Kenya/Shona, Zimbabwe). Those who travel see much (Sukuma/Swahili, Eastern and Central Africa). One who does not move about knows very little (Haya, Tanzania). Thus, traveling broadens the mind and enlarges one’s experience.

This Sukuma proverb promotes mission and evangelization. The missionary, the evangelist uses all doors, all means, all avenues of spreading the Gospel. For example, today we reach people with the Good News of Salvation using many means of communication: traditional means, mass media, internet, social media, etc. Pope Francis encourages us to be “bold and creative.”

All Catholics, all laypeople and SCCs members have the missionary obligation to go out to proclaim the good news starting with our own local neighborhoods.

Another application is to African SCCs that adapt to the local context and adjust to local circumstances and situations. SCC members try to find creative ways and “doors” on the grassroots level.

Another application: In brainstorming about various pastoral solutions in youth ministry in Africa (how to reach out to young people) someone said: “If you can’t use the door, use the window or even the roof to get in,” meaning use all possible options or alternatives.

Further information on this proverb can be found in “To Be Called Is to be Sent,” Chapter Eight 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), Google and Barnes and Noble (for Nook).

1294. NG’WEJI GUDAPILILAGWA.

Imbuki ya kahayile kenako ihoyelile bhupiji bho nzala bho bhanhu bhalebhe. Abhanhu bhenabho bhakoyaga na nzala iyo igigela hikanza lya muchu. Abhoyi bhagayuhaya giki “ung’weji uyo gulifuma dugulya jiliwa jipya ja gwingila mu migunda yise.” Aliyo ung’weji gunuyo gugabhita duhu ni jiliwa jidina pya. Hunagwene abhanhu bhagayomba giki, “ng’weji gudapililagwa.”

Akahayile kenako kagalengajiyagwa kuli munhu uyo agisagilagwa ginhu ijo adinajipandika umukikalile kakwe. Umunhu ng’wunuyo agisagilagwa ginhu ijo adinajipandika bho gugatula pye amiganiko gakwe mu ginhu jinijo giti giki alinajo umumakono gakwe kunguno ya gukija gwiganika chiza, umumasala gakwe. Uweyi agisangaga ojigayiyagwa ijo uliojisagilagwa na wandya gukoya na nzala aha kaya yake kunguno ya gwisagilwa ginhu ijo adinajipandika, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nabho bhahayaga giki bhagulya jiliwa jipya ja gufumila mumidunda yabho ug’weji uyo guliza bhuduma ugujipandika ijiliwa jinijo, kunguno nuweyi agisagilagwa ginhu ijo adinajipandika umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ng’weji gudapililagwa.”

Akahayile kenako kalanga bhanhu higulya ya guleka gwisagila ginhu ijo jidamanyikile akapyile kajo, bho gwiganika chiza, kugiki bhadule gupandika nzila ja gugamala wangu amakoye gabho, umuwikaji bhobho bhunubho.

Yakobo 4:14a.

Mathayo 6:34.

Matendo ya mitume 1:7.

KISWAHILI: MWEZI HAUTASAIDIA KUPONA.

Chanzo cha msemo huo huongelea kupona njaa kwa watu fulani. Watu hao walikuwa wakisumbuliwa na tatizo hilo la njaa hiyo lililotokea wakati wa kiangazi. Wao walisema kwamba, “mwezi ujao tutakula chakula kipya cha kutoka kwenye mashamba yetu.” Lakini mwezi huo ulipita bila kukipata ya chakula hicho. Ndiyo maana watu walisema kwamba, “mwezi hautasaidia kupona.”

Msemo huo hulinganishwa kwa mtu yule ambaye huweka matumaini yake yote kwenye kitu kile ambacho hajakipata katika maisha yake. Mtu huyo, hutumainia kitu hicho ambacho hajakipata kwa kuyaweka matumaini yake yote kwenye kitu hicho kana kwamba anacho mikononi mwake kwa sababu ya kutofikiri vizuri katika akili zake. Yeye hujikuta akisumbuliwa na tatizo la kukosa chakula kwenye familia yake kwa sababu ya kuyaweka matumaini yake yote kwenye kitu hicho ambacho hana uhakika wa kukipata, maishani mwake.

Mtu huyo, hufanana na wawe waliosema kwamba, wangekula chakula cha kutoka kwenye mashamba yao mwezi uliofuata, ukapita mwezi huo bila kukipata chakula hicho, kwa sababu naye huyaweka matumaini yake yote kwenye kitu kile ambacho hana uhakika wa kukipata, maishani mwake. Ndiyo maana watu humwambia kwamba, “mwezi hautasaidia kupona.”

Msemo huo hufundisha watu juu ya kuacha kuyaweka matumaini yao yote kwenye kitu kile ambacho hawajakipata, ili waweze kufikiri vizuri namna ya kupata njia za kutatua matatizo yao kwa haraka, maishani mwao.

Yakobo 4:14a.

Mathayo 6:34.

Matendo ya mitume 1:7.

moon-7362632_1280

ENGLISH: THE MOON DOES NOT HELP TO RECOVER.

The cradle of the above saying speaks of a retrieval of hunger for some people. These people suffered from a difficult of hunger that happened during summer time. They said that, “next month we will eat fresh food from our fields.” But that month passed without getting that food. That is why people said that, “the moon does not help to recovery.”

This saying is related to a person who puts all his hopes on something that he has not found in his life. Such person hopes for that thing that he has not found by placing all his hopes on it as if he has it in his hands because of not thinking well in his mind. He finds himself suffering from problems of food shortage in his family because of putting all his hopes on that thing that he is not sure of getting in his life.

This person is like those who said that they would eat food from their fields the following month, and that month passed without getting that food, because also he puts all his hopes on something that he is not sure of getting, in his life. That is why people tell him that, “the moon does not help to recovery.”

This saying conveys to people a message of stopping putting all their hopes on something that they have not found so that they can deeply think enough to find ways of quickly solving their problems, in their lives.

James 4:14a.

Matthew 6:34.

Acts 1:7.

1293. INUNGU INSOGA UDIZUIPELELA.

Akahayile kenako kalolile wiza bho nungu ubho bhuli bho hanze duhu. Olihoyi munhu uyo agayibhona nungu ya wiza uyipelela kunguno ya wiza bhoyo ubho hanze bhunubho. Umunhu ng’wunuyo agaitumila inungu yiniyo mulikanza liguhi duhu yubheleka kunguno yaliidapile chiza umugati yayo. Iyoyi yaliyawiza bho hanze duhu umugati yalitiyawiza. Hunagwene abhanhu bhagang’wila umunhu ng’wunuyo giki, “inungu insoga udizuipelela.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinihanga lyawiza aliyo inholo yakwe iliyabhubhi, umukikalile kakwe. Umunhu ng’wunuyo agolechaga lihanga lya wiza aliyo inhungwa jakwe jili ja bhubhi kunguno ya miito gakwe agabhibhu ayo agagitaga umuwikaji bhokwe bhunubho. Uweyi agayisalambanyaga ikaya yakwe kunguno ya nhungwa jakwe ijabhubhi jinijo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni nungu iyo yaliyawiza bho guyilola hanze duhu aliyo umugati yaliidapile chiza, kunguno nuweyi agolechaga lihanza lyawiza aliyo inhungwa jakwe jili jabhubhi, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “inungu insoga udizuipelela.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gujitila bhukengeji ijikolo jabho ubho bhudulile gubhambilija ugujidebha chiza ijikolo jabho jinijo, kugiki bhadule gujipandika ijawiza ijinagujibheja chiza ikaya jabho, umuwikaji bhobho.

Ayubu 29:16.

Mathayo 23:27-34.

KISWAHILI: CHUNGU NZURI USIIKIMBILIE.

Msemo huo, huangalia uzuri wa chungu kwa nje tu. Alikuwepo mtu aliyekiona chungu kizuri kwa muonekano wake akakikimbilia kwa sababu ya uzuri wake huo wa nje. Mtu huyo alikitumia chungu hicho kwa muda mfupi tu kikavunjika kwa sababu hakikuiva vizuri kwa ndani. Chenyewe kilikuwa kizuri kwa nje tu lakini kwa ndani kilikuwa kibaya. Ndiyo maana watu walimwambia mtu huyo kwamba, “chungu nzuri usiikimbilie.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana sura nzuri lakini roho yake ni mbaya, katika maisha yake. Mtu huyo, huonesha sura nzuri lakini tabia yake ni mbaya kwa sababu ya matendo yake maovu anayoyatenda, maishani mwake. Yeye huitawanya hovyo familia yake kwa sababu ya tabia yake hiyo ya kutenda maovu, katika maisha yake.

Mtu huyo, hufanana na kile chungu kilichoonekana kuwa kizuri kwa nje lakini kwa ndani ni kibaya, kwa sababu naye huonesha sura nzuri kwa nje lakini kwa ndani tabia yake ni mbaya, maishani mwake. Ndiyo maana watu humwambia kwamba, “chungu nzuri usiikimbilie.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuvifanyia utafiti wa kuwawezesha kuvielewa vizuri vitu vyao, ili waweze kuvipata vile vilivyo vizuri katika kuziendeleza familia zao, maishani mwao.

Ayubu 29:16.

Mathayo 23:27-34.

ENGLISH: DO NOT RUN TO A GOOD POT.

This adage stares at an outside beauty of a pot. There was a man who saw a beautiful pot because of its appearance he ran to it. It was only outside beauty not an inside one. He did so because of its external beauty.

Such man used such pot for a short time and it broke because it was not cooked well inside. It was good on the outside but bad on the inside. That is why people said to him that, “do not run to a good pot.”

This saying is matched to the man who has good appearance but his soul is wicked, in his life. Such person, shows a good face but his character is evil because of his wicked deeds which he does in his life. He scatters his family carelessly because of his habit of doing evil in his life.

This person is similar to the pot that looks good on the outside but is bad in the inside, because he also shows a good appearance on the outside but on the inside his behavior is evil, in his life. That is why people tell him that, “do not run to a good pot.”

This saying imparts in people a clue of being careful enough to do research that can enable them to understand their things well, so that they can find what is good for advancing their families, in their lives.

Job 29:16.

Matthew 23:27-34.

bath-powder-5939269_1280

1292. NALINAJO ALIYO JIJILE.

Imbuki ya kahayile kenako iholelile hela ijo alinajo munhu nhebhe. Ihela jinijo akikalaga najo umunhu ng’wunuyo muli likanza liguhi duhu kunguno jigashilaga ulu wandya ugujitumamile bho gujigulile majikolo malebhe. Hunagwene umunhu ng’wunuyo, agayombaga giki, “nalinajo aliyo jijile.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agajitumamilaga chiza ijikolo jakwe umukikalile kakwe. Umunhu ng’wunuyo, agajitumamilaga isabho jakwe bho gudebha igiki jilashila ulu lyushiga ilikanza kunguno ya kubhiza ni lange lya wiza, umuwikaji bhokwe bhunubho. Uweyi agadujaga uguibheja chiza ikaya yakwe kunguno ya lilange lyakwe ilya weza linilo, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo oliadebhile igiki ihela jakwe jigushila ulu wandya ugujitumamila, kunguno nuweyi agajitumamilaga chiza isabho jakwe haho jitali ugushila umukaya yakwe. Hunagwene agayombaga giki, “nalinajo aliyo jijile.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gujitumamila chiza isabho jabho haho jitali ugushila, kugiki bhadule gujibheja chiza ikaya jabho, umubhulamu bhobho bhunubho.

Maombolezo 4:18.

Mathayo 13:49.

KISHAHILI: NINAZO LAKINI ZINAENDA.

Chanzo cha msemo huo huongelea pesa alizonazo mtu fulani. Pesa hizo huwa nazo mtu huyo kwa muda mfupi tu kwa sababu zenyewe huisha akianza kuzitumia kwa kuzinunulia vitu mbalimbali. Ndiyo maana mtu huyo husema kwamba, “ninazo lakini zinaenda.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huvitumia vizuri vitu vyake katika maisha yake. Mtu huyo, huzitumia mali zake kwa kuelewa kuwa huwa zinaisha ukifika muda kwa sababu ya malezi yake mema yamwezeshayo kuelewa kula kila kitu kina mwisho wake. Yeye hufanikiwa kuiendeleza vizuri familia yake kwa sababu ya malezi yake hayo mema ya kuzitumia vizuri mali zake, maishani mwake.

Mtu huyo hufanana na yule aliyeelewa kwamba pesa zake zitaisha akianza kuzitumia, kwa sababu naye huzitumia vizuri mali zake kabla hazijaisha. Ndiyo maana husema kwamba, “ninazo lakini zinaenda.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuzitumia vizuri mali zao kabla hazijaisha, wakielewa kuwa, zina mwisho, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Maombolezo 4:18.

Mathayo 13:49.

ENGLISH: I HAVE THEM BUT THEY ARE GOING.

The origin of an overhead saying refers to money which someone has. A person possess the money only for a short period of time because it ends when he starts using it by buying various things. That is why such person says, “I have them but they are going.”

This saying is paralleled to a man who uses his possessions well in his life. Such person uses his possessions with good understanding that they end when the time of using them comes because of his good upbringing that enables him to recognize that in taking everything has an end. He manages to soundly cultivate his family because of his good upbringing enough to use his resources well, in his life.

This person reminds us of the one who understood that his money would run out when he starts using it, because he also uses his properties well before they run out. That is why he says that, “I have them but they are going.”

This saying instills in people an idea of being careful enough to use well their belongings before they run out, understanding that they have an end, so that they can nicely improve their families, in their lives.

Lamentations 4:18.

Matthew 13:49.

dark-2602121_1280

1291. LYATUMUKILA SI KI?

Imbuki ya kahayile kenako ilolile bhasimbi bha ng’ana. Abhanhu bhenabho bhagikalaga bhubhugilija uko jiligele ing’ana jinijo kunguno ya witegeleja bhobho ubho guhaya gumana chiza uko jiligelela kugiki bhaje koyi bhagajisimbe. Hunagwene bhagabhujaga giki, “lyatumikila si ki?”

Akahayile kenako kakagalenganijiyagwa kuli munhu uyo agagwitilaga bhuengeji bhutale bhuli nimo uyo alihaya gugutumama haho atali ugugwandya umubhutumami bhokwe bhunubho. Umunhu ng’wunuyo agawitaka ubhukengeji bhunubho bho gubhugilija chiza ukubhanhu abho bhagudebhile chiza unimo gunuyo, kugiki nanghwe agudebhe chiza kunguno ya witegeleja bhokwe bhunubho, umuwikaji bhokwe. Uweyi agapandikaga matwajo mingi aha kaya yakwe kunguno ya witegeleja bhokwe bhunubho ubho gugwitila bhukengeji bhuli nimo gwene uyo alihaya gugutumama aho atali ugugwandya, umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nabho bhabhugilijaga chiza uko jigelelaga ing’ana kugiki bhaje bhagajisimbi koyi, kunguno nuweyi agagwitilaga bhukengeji bhuli nimo gwene uyo alihaya gugutumama hayo atali ugugwandya kugiki adebhe chiza isolobho jago na agwandye lulu, umuwikaji bhokwe. Hunagwene agabhujaga giki, “lyatumukila si ki?”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gugwitila bhukengeji bhuli nimo gwene uyo bhali haya gugutumama haho bhatali ugugwandya, kugiki bhadule kupandika matwajo mingi umubhutumami bho milimo yabho yiniyo.

Mambo ya walawi 5:4.

Waamuzi 19:30.

KISWAHILI: LIMELIPUKIA ARDHI GANI?

Chanzo cha msemo huo huangalia wachimbaji wa Alimasi. Watu hao huwa wanaulizia mahali ambapo Almasi hizo zimeonekana kwa sababu ya umakini wao wa kutaka kufahamu vizuri kule zilipoonekana ili waende kuzichimba huko. Ndio maana watu hao huwa wanauliza kwamba, “limelipukia Ardhi gani?”

Msemo huo hulinganishwa kwa mtu yule ambaye hufanya utafiti mkubwa wa kila kazi anayotaka kuifanya kabla hajaianza kuitekeleza katika kazi zake. Mtu huyo huufanya utafiti huo kwa kuulizia kwa watu wanaoifahamu vizuri kazi hiyo kwa sababu ya umakini wake huo wa kutaka kuifahamu vizuri kazi hiyo kabla ya kuianza, maishani mwake. Yeye hupata mafanikio mengi katika familia yake kwa sababu ya umakini wake huo wa kuifanyia utafiti kila kazi anayotaka kuifanya kabla hajaianza kuitekeleza, katika kazi zake.

Mtu huyo hufanana na wale walioulizia vizuri kule zilipopatikana zile Almasi ili waende kuzichimba huko, kwa sababu naye huifanyia utafiti kila kazi anayotaka kuifanya kabla hajaianza ili afahamu faida zake ndipo aianze kuitekeleza, maishani mwake. Ndiyo maana mtu huyo huuliza kwamba, “limelipukia Ardhi gani?”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuifanyia utafiti kila kazi ile wanayotaka kuifanya kabla hawajaianza kuitekeleza, ili waweze kupata mafanikio mengi katika kazi zao.

Mambo ya walawi 5:4.

Waamuzi 19:30.

ENGLISH: WHICH LAND HAS IT EXPLODED?

The cradle of the above saying looks at the diamond miners. These people always ask where the Diamonds have been seen because of their interest in knowing exactly where they were seen so they can go there and mine them. That is why people always ask, “Which land has it exploded?”

This saying is related to a man who does a lot of researches on every job which he wants to do before implementing it in his work. Such person does research by asking people who know the job well because of his good attention enough to clearly know the job before starting it in his life. He gets a lot of success in his family because of his focus on researching every job which he wants to do before implementing it in his jobs.

This person is similar to those who asked well where the Diamonds were found so they could go there to mine them, because he also researches every job which he wants to do before starting it so as to know its benefits enough to implement it, in his life. That is why he asks that, “Which Land has it exploded?”

This saying teaches people about being careful enough to research every job which they want to sort out before doing it, so that they can get a lot of success in their jobs.

Leviticus 5:4.

Judges 19:30.

hand-5443280_1280

caterpillar-4374222_1280

ice-4444860_1280