proverbs

1521. SUKUMA: ONG’WELELA UNG’WIYO.

Imbuki ya ulusumo lunuyo ifumilile kubhana bha mabhasa abho bhitanagwa bha Kulwa na Dotto. Uumo obhana bhenabho uli obyalwa na mili ntale gulebha ung’wiye uyo ali na mili ndoo. Abhanhu abho bhabhabhonaga bhagabhudebha ubhuheke bhobho. Hunagwene bhagang’wila uyo ali na mili ntale giki, “ong’welela ung’wiyo.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agatumilaga wiza, milimo nulu bhutengeke bho ng’wa munhu bho gwicholela solobho yakwe, umukikalile kakwe. Umunhu ng’wunuyo agatumilaga bhunwani nulu ubhukihamo umo idi nhana mpaga wenheleja makoye ukubhiye kunguno ya gwicholela solobho jakwe ng’winikili umuwikaji bhokwe. Uweyi agabhenhelaga makoye abhanhu bha ha kaya yakwe yiniyo kunguno ya gwitogisha bho gwilola weyi ng’winikili umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuumo obhana abha mabhasa uyo alina mili ntale kulebha ung’wiye, kunguno nuweyi agabhapunjaga abhanhu bha ha kaya yakwe bho gubhalilila jiliwa mpaga bhapandika makoye, umuwikaji bhobho. Hunagwene abhanhu bhagang’wilaga giki “umempunja mwenzako.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na bhunhana, bhutungilija ni kujo kubhichabho, kugiki bhadule gwikala na bhuyegi umukaya jabho. Lulibhalemeja ugugwikala na wiminholo, wibhoneji, na gwicholela solobho jabho yiyene umuwikaji bhobho bhunubho, kugiki bhadule kujibheja chiza ikaya yakwe jinijo.

Wagalatia 6:2.

Mithali 22:16.

Mika 6:8.

Luka 6:31.

SWAHILI: UMEMPUNJA MWENZAKO.

Methali hii inatokana na mapacha yaani Kulwa na Dotto. Mmojawapo ya mapacha hao alizaliwa akiwa na mwili mkubwa kuliko yule mwingine ambaye mwili wake ulikuwa mdogo. Watu waliowaona waliona tafauti kubwa kati yao. Ndiyo maana walimwambia yule pacha aliyekuwa na mwili mkubwa kwamba, “Umempunja mwenzako.”

Methali hiyo hulinganishwa kwa mtu yule ambaye hutumia wema, udhaifu, kazi, au uaminifu wa mtu mwingine kwa manufaa yake binafsi maishani mwake. Mtu kama huyo hutumia urafiki au ushirikiano isivyo haki na kuacha mateso kwa wengine kwa sababu ya ubinafsi wake huo maishani mwake. Yeye husababisha mateso kwa wanafamilia wake kwa sababu ya ubinafsi wake huo wa kula peke yake huku wengine wakiwa na njaa, maishani mwake.

Mtu huyo hufanana na yule pacha aliyezaliwa akiwa na mwili mkubwa kuliko yule mwingine aliyekuwa na mwili ndogo, kwa sababu naye pia huwapunja wanafamilia wake hadi kuwasababishia mateso maishani. Yeye hula peke yake huku wengine wakiwa na njaa, kama kiongozi anayewalemea wengine lakini anakataa kuwasaidia.

Yeye hufanana pia na mfanyabiashara asiye mwaminifu anayepata faida kwa kuwadanganya wenzake. Ndiyo maana watu humwambia kwamba, “Umempunja mwenzako.”

Methali hiyo huwapa watu mawazo kuhusu, haki, uaminifu, na heshima kwa wengine. Huonya dhidi ya uchoyo, uonevu, na ubinafsi katika mahusiano, familia, mahali pa kazi, na jamii. Inawahimiza watu kuishi kwa huruma na usawa.

Wagalatia 6:2. “Chukueni mizigo ya kila mmoja, na hivyo kuitimiza sheria ya Kristo.”

Mithali 22:16. “Anayemdhulumu maskini kwa ajili ya faida yake mwenyewe atakuwa maskini.”

Mika 6:8. “Fanya haki, penda rehema, na uende kwa unyenyekevu na Mungu wako.”

Luka 6:31. “Watendee wengine kama vile ungependa wakutendee.”

ENGLISH: YOU HAVE EXPLOITED YOUR COMPANION.

This proverb is originated from the twings namely Kulwa and Dotto. One of these twings was born with bigger body than the other one whose body was small. The people who saw them noticed such difference between them. That is why they told the twing who had bigger body, “You have exploited your companion.”

This saying is matched to a person who takes advantage of another person’s kindness, weakness, labor, or trust for selfish benefit in life. Such a person uses friendship or partnership unfairly and leaves the other suffering because of his selfishness in life. He causes sufferings to his family members because of his selfishness of eating alone while others are hungry, in life.

This person resembles the twin who was born with bigger body than the other one, because he also takes advantage of his family members to the point of causing sufferings to them, in life. He eats alone while others are hungry like a leader who burdens others but refuses to help them.

He also resembles a dishonest trader who gains profit by cheating companions. That is why people tell him, “You have exploited your companion.”

This proverb imparts in people ideas about justice, fairness, honesty, and respect for others. It warns against greed, oppression, and selfishness in relationships, families, workplaces, and communities. It encourages people to live with compassion and equality.

Galatians 6:2. “Bear one another’s burdens, and so fulfill the law of Christ.”

Proverbs 22:16. “Whoever oppresses the poor for his own increase will come to poverty.”

Micah 6:8. “Do justice, love mercy, and walk humbly with your God.”

Luke 6:31. “Do to others as you would have them do to you.”

1518. SUKUMA: BAGUSOLEJA AB’A MINZA.

Imbuki ya lusumo lunulo ifumilile kubhab’inza abho bhali bhalishilimu. Abhanhu bhenabho bhigemeja nzila ja bhatemi bhangi ija kubhatongela abhanhu bhabho bho nduhu ugwiganika chiza ukunhu bhalijibhisa ijabho kugiki bhadizujigemeja abhangi. Hunagwene abhanhu bhagayomba giki, “bagusoleja ab’a minza.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agimejaga ginhu kubhiye umo bhalitila bho nduhu ugwiganika chiza umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo, agalondelaga kajile, nhungwa, nulu bhulamuji bho bhangi kunguno ya giki duhu abhangi bhagitaga chine. Uweyi agaikenagulaga ikaya yakwe kunguno ya gwigemeja nhungwa ja bhangi bho nduhu ugwiganika chiza umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga na b’aminza abho bhigemejaga nzila ja bhatemi bhangi, ugubhatongela abhanhu bho nduhu ugwiganika chiza, kunguno nuweyi agimejaga nhungwa ja bhangi ugubhatongela abhanhu bhakwe mpaga oyikenagula ikaya yakwe yiniyo, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “bagusoleja ab’a minza.”

Ulusumo lunulo lolanga bhanhu higulya ya solobho ya gubhiza ni kujo, na witegeleja ubho gudula gubhambilija gubhiza na nhungwa jawiza kugiki bhadule gujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Warumi 12:2.

1 Wakorintho 11:1.

SWAHILI: WA MINZA WATAIGA.

Asili ya methali hii yaweza kufuatiliwa hadi kwa watu wa minza ambao walikuwa wajanja. Watu hawa kwa kawaida waliiga njia za wafalme wengine za kutawala watu wao huku wakificha zao ili wasiigwe na wengine. Ndiyo maana watu walisema kwamba, “wa minza wataiga.”

Methali hii hulinganishwa kwa mtu yule ambaye ni mwepesi wa kuiga kile ambacho wengine wanafanya bila uelewa wa kina au tafakari ya kibinafsi. Mtu kama huyo hufuata mitindo, tabia, au maamuzi kwa sababu tu wengine wanafanya hivyo. Yeye huwapotosha wanafamilia wake kwa sababu ya kuiga tabia bila kufikiria kwa makini vya kutosha kujua kilicho sahihi maishani mwake.

Mtu huyo hufanana na watu wa minza ambao waliiga njia za wafalme wengine za kutawala bila kujua kinachowahusu, kwa sababu naye pia huiga matendo mema na mabaya bila utambuzi, kama vile mtoto anayeiga kila kitu anachokiona, au umati unaoelekea upande mmoja bila kuuliza kwa nini, hadi kufikia hatua ya kuwapotosha wanafamilia wake maishani mwake. Ndiyo maana watu humwambia kwamba, “wa minza wataiga.”

Methali hiyo huwafundisha watu kuhusu: umuhimu wa hekima, uhuru, na utambuzi. Inaonya dhidi ya kuiga bila kufikiri na inawahimiza watu kufikiri kwa makini vya kutosha kuchagua kilicho sahihi, na kukuza uelewa wao wenyewe badala ya kuiga wengine tu.

Katika Biblia, Warumi 12:2 inafundisha: “Msiifuatishe mfano wa ulimwengu huu, bali mgeuzwe kwa kufanywa upya nia zenu.”

1 Wakorintho 11:1 inahimiza kuiga, lakini kwa busara: “Fuateni mfano wangu, kama mimi ninavyoiga mfano wa Kristo.”

Mfano wa Yesu Kristo unaonyesha kwamba kuiga kunapaswa kuelekezwa kwenye haki, si kwa upofu kuelekea tabia za kibinadamu.

Methali hii ya Sukuma inatukumbusha kwamba kuiga kuna nguvu kwa sababu kunaweza kujenga au kuharibu. Kwa hivyo, mtu lazima achague kwa uangalifu ni nani na nini cha kuiga.

 

ENGLISH: “THE MINZA PEOPLE WILL IMITATE.”

The origin of this proverbs can be traced back to the minza people who were cunning ones. These people normally imitated other kings’ ways of ruling their people while hiding theirs to be imitated by others. That is why people say “the minza people will imitate.”

This proverb is compared to a person who is quick to copy what others are doing without deep understanding or personal reflection. Such a person follows trends, behaviors, or decisions simply because others are doing so. He misleads his family members because of imitating behaviors without thinking carefully enough to know what is right in his life.

This person resembles the minza people who imitated other kings’s ways of rulling without knowing what is relevant to them, because he also imitates both good and bad actions without discernment, much like a child copying everything they see, or a crowd moving in one direction without asking why, to the point of misleading his family members in his life. That is why people tell him, “the minza people will imitate.”

This proverb teaches people about: the importance of wisdom, independence, and discernment. It warns against blind imitation and encourages people to think carefully enough to choose what is right, and develop their own understanding instead of merely copying others.

In the Bible, Romans 12:2 teaches: “Do not conform to the pattern of this world, but be transformed by the renewing of your mind.”

1 Corinthians 11:1 encourages imitation, but wisely: “Follow my example, as I follow the example of Christ.”

The example of Jesus Christ shows that imitation should be directed toward righteousness, not blindly toward human behavior.

This Sukuma proverb reminds us that imitation is powerful because it can build or destroy. Therefore, one must choose carefully whom and what to imitate.

1517. SUKUMA: MINO NAGAB’ISA.

Imbuki ya lusumo lunulo ifumilile kuli munhu uyo agolecha mino gakwe bho guseka ulu alihanze ya numba yakwe. Umunhu ng’wunuyo ogabhisaga amino gakwe genayo ulu oshiga aha kaya yakwe kunguno ya gubhisa ginhu ijo adatogilwe abhangi bhajibhone. Hunagwene agayomba giki, “mino nagab’isa.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adolechaga hape sagala inguzu, likujo lyakwe, nu bhulingisilo bhokwe umukikalile kakwe kenako. Umunhu ng’wunuyo, agajolechaga inguzu na masala gakwe ahikanza ilo ligelelilwe gubhalanga gwikala chiza abhanhu bhakwe kunguno ya likujo lwakwe linilo umuwikaji bhokwe bhunubho. Uweyi agadujaga ugubhatongela chiza abhanhu bha ha kaya yakwe kunguno ya gubhutumila hikanza liza ubhudula bhokwe bhunubho umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikalola nuyo agolecha mino gakwe hikanza lilebhe na gugabhisa ahikanza ilyawiza ugwita chene, kunguno nuweyi agabhutumila ubhudula na masala gakwe ahikanza lwa gubhatongela chiza abhanhu bha ha kaya yakwe, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “mino nagab’isa.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na witegeleja bho gutumila bhudula na masala gabho bho gubhatongela chiza abhanhu bhabho, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Mithali 12:23.

Mathayo 6:6.

1 Samweli 16:7.

SWAHILI: MENO NIMEYAFICHA.

Asili ya methali hii yaweza kufuatiliwa kutoka kwa mtu aliyeonesha meno yake kwa kucheka alipokuwa nje ya nyumba yake. Mtu huyo aliacha kuonesha meno yake hayo baada ya kufika nyumbani kwake kwa sababu ya kuficha kitu ambacho hapendi kuwaonesha wengine. Ndiyo maana alisema kwamba “meno nimeyaficha.”

Methali hii hulinganishwa kwa mtu yule ambaye haoneshi waziwazi nguvu, hekima, au nia yake kila mahali maishani mwake. Mtu huyu hufichua nguvu, uwezo na akili yake kwa wakati unaofaa kwa sababu ya hekima yake hiyo maishani mwake. Yeye hufanikiwa kuwaongoza vyema wanafamiliya wake kwa kuwalea vyema kwa sababu ya hekima yake hiyo ya kufichua uwezo wake kwa wakati unaofaa maishani mwake.

Mtu huyo hufanana na yule aliyefichua meno yake kwa kucheka wakati fulani na kuyaficha kwa wakati unaofaa, kwa sababu naye pia hutumia uwezo na akili yake kwa kuwalea vyema wanafamilia wake kwa wakati unaofaa maishani mwake. Ndiyo maana yeye husema kwamba “meno nimeyaficha.”

Methali hii huwapa watu mawazo ya unyenyekevu, hekima, na kujizuia. Inawatia moyo wasijisifu au kuonesha kila kitu walichonacho, bali kutenda kwa busara na kufichua uwezo wao pale inapobidi. Pia inawaonya wengine wasiwadharau watu kulingana na mwonekano wa nje, kwa sababu nguvu zilizofichwa zinaweza kuwa na nguvu sana maishani mwa mtu aliyenazo.

Mithali 12:23: “Mtu mwerevu huficha maarifa, lakini moyo wa wapumbavu hutangaza upumbavu.” Hii inaonesha wazo la “meno yaliyofichwa,” ambapo hekima huwekwa kimya badala ya kuoneshwa.

Mathayo 6:6: “Bali wewe usalipo, ingia chumbani mwako, funga mlango, umwombe Baba yako asiyeonekana.” Hii inaonesha thamani ya kufanya mambo kwa siri badala ya kujionesha.

1 Samweli 16:7: “Mwanadamu hutazama mwonekano wa nje, lakini Bwana hutazama moyo.” Hii inasisitiza kwamba kilichofichwa ndani ya mtu ni muhimu zaidi kuliko kile kinachoonekana nje.

Kwa hiyo msemo “meno nimeyaficha” unatukumbusha kwamba nguvu na hekima ya kweli hazionekani kila wakati. Mtu mwenye busara anajua wakati wa kukaa kimya na wakati wa kutenda, na hatupaswi kamwe kuwahukumu wengine kwa mwonekano wa nje pekee.

 

ENGLISH: “I HAVE HIDDEN TEETH.”

The original of this proverb can be traced back from a person who showed his teeth by laughing while he was outside of his house. This person stoppped showing his teeth after reaching at his home because of hiding something which he does not like to show to others. That is why he said “I have hidden teeth.”

This proverb is equated to a person who does not openly show his strength, wisdom, or intentions every where in his life. This person reveales his power, ability as well as intelligence at the right time because of his wisdom in life. He manages to nicely lead his members by nurturing them because of his wisdom of revealing his ability at the right time in his life.

This person resembles the one who revealed his teech by laughing at the certain time and hiding them at a right time, because he also uses his ability and intelligence by nurturing his family members at the right time in his life. That is why he says “I have hidden teeth.”

This proverb imparts in people ideas of humility, wisdom, and self-control. It encourages them not to boast or display everything they have, but to act wisely and reveal their abilities when necessary. It also warns others not to underestimate people based on outward appearances, because hidden strength can be very powerful.

In the Book of Proverbs 12:23: “A prudent man conceals knowledge, but the heart of fools proclaims folly.” This reflects the idea of “hidden teeth,” where wisdom is kept quietly rather than displayed.

In the Gospel of Matthew 6:6: “But when you pray, go into your room, close the door and pray to your Father, who is unseen.” This shows the value of doing things in secret rather than for display.

In the First Book of Samuel 16:7: “Man looks at the outward appearance, but the Lord looks at the heart.” This emphasizes that what is hidden inside a person is more important than what is seen outside.

Therefore the saying “I have hidden teeth” reminds us that true strength and wisdom are not always visible. A wise person knows when to remain silent and when to act, and we should never judge others by appearance alone.

1515. SUKUMA: NDINGO JA MIMBO GA NG’WA JIBUNDULILA.

Ujibundulila oli ningi o mbina za kale uyo wimbaga mimbo ayo gimbagwa umulikuminga lya bhanhu, umumamilimo ya bhuyegi na mulikanza lya gwilomela majigano. Amimbo gakwe genayo, galangaga bhanhu gwikala chiza, na gubhahugula umuwikaji bhobho bhunubho. Hunagwene abhanhu bhagagitana amimbo gakwe genayo giki, “ndingo ja mimbo ga ng’wa jibundulila.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alina witegeleja bho guyomba mihayo ya gubhambilija bhanhu umukikalile kakwe kenako. Umunhu ng’wunuyo, agayombaga mihayo iyo igabhalangaga abhiye gwigulambija kutumama milimo na gwikala chiza na bhichabho, kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe kenako. Uweyi agadulaga ugubhalela chiza abhanhu bha ha kaya yakwe yiniyo kunguno ya witegeleja bhokwe ubho guyomba mihayo miza umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu ningi uyo wimbaga mimbo gagubhalanga bhanhu gwikala chiza na bhichabho, kunguno nuweyi agayombaga mihayo ya gubhalanga gwikala chiza abhanhu bhakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhenabho bhagiitanaga imihayo yakwe yiniyo giki, “ndingo ja mimbo ga ng’wa jibundulila.”

Ulusumo lunulo lolanga bhanhu higulya ya kudebha solobho ya kudegeleka na witegeleja bho guidebha imihayo iyo iliyombwa na bhichabho kugiki bhadule kutumama milimo yabho chiza na kupandika matwajo mingi umukaya jabho jinijo.

Mithali 1:5–6.

Mathayo 13:34.

1 Nyakati 16:23-25.

1 Nyakati 16:8-9.

Zaburi 40:9.

Warumi 10:15.

 

 

SWAHILI: UJUMBE WA NYIMBO ZA JIBUNDULILA.

Katika utamaduni wa Wasukuma, Jibundulila alikuwa kiongozi wa ngoma za jadi ambaye nyimbo zake ziliimbwa wakati wa mikusanyiko ya kijamii kama vile sherehe, au wakati wa kusimulia hadithi. Nyimbo zake si za burudani tu; bali pia zinabeba ujumbe wa kina kuhusu maisha, maadili ya jamii, na marekebisho ya kijamii. Methali hii “ujumbe wa nyimbo za Jibundulila” huashiria hekima na mafundisho yaliyofichwa ndani ya nyimbo hizo.

Methali hii hulinganishwa kwa mtu ambaye huzungumza kwa njia isiyo ya moja kwa moja lakini kwa busara ya kutosha kuwafundisha wengine kwa kutokabiliana na masuala hadharani bali kwa kutumia hadithi, nyimbo, au methali kuwasilisha ukweli. Mtu huyu hutumia maneno yake kwa kuwafundisha wengine jinsi ya kufanya kazi kwa bidii na kuishi vyema kwa sababu ya hekima yake maishani. Yeye hufanikiwa katika kuwalea wanafamilia wake kwa sababu ya hekima yake hiyo ambayo huwaelimisha wengine jinsi ya kuishi vizuri na kufanya kazi kwa bidii maishani.

Mtu huyu hufanana na yule kiongozi wa ngoma za jadi aliyeimba nyimbo zilizowafundisha watu jinsi ya kuishi vizuri kwa sababu naye pia huchagua maneno kwa uangalifu wa kutosha kufundisha, kurekebisha, au kuwaonya wengine bila ya kusababisha migogoro. Kama mwimbaji Jibundulila, maneno yake hutoa masomo muhimu kwa njia iliyofichika na isiyosahaulika. Ndiyo maana watu huyaita maneno yake hayo kwamba ni “ujumbe wa nyimbo za Jibundulila.”

Methali hii huwapa watu wazo la umuhimu wa kusikiliza kwa makini na kuelewa maana za ndani zaidi ya kile kinachosemwa au kuimbwa. Yenyewe huwakumbusha watu kwamba hekima mara nyingi hufichwa katika sanaa, utamaduni, na mila, na kwamba ujumbe unaokusudiwa kufundisha watu kuwa na tabia njema, huenda usiwe wa moja kwa moja kila wakati.

Mithali 1:5–6. Katika Kitabu cha Mithali, hekima mara nyingi hutolewa kupitia misemo mifupi na lugha ya ishara kwa kuwatia moyo watu kutafuta uelewa wa kina zaidi.

Mathayo 13:34. Yesu Kristo pia alifundisha kwa mifano kwa kutumia hadithi kuwasilisha ukweli wa kiroho kwa wale walio tayari kutafakari na kuelewa.

Katika Kitabu cha Zaburi, nyimbo hutumika kuelezea ujumbe kuhusu Mungu, maisha, na mwenendo wa mwanadamu, kama vile nyimbo za Jibundulila zinavyobeba mafundisho ndani ya mashairi yake.

Ujumbe wa nyimbo za Jibundulila unatukumbusha kwamba si ukweli wote unaosemwa waziwazi baadhi ya masomo yenye nguvu zaidi huja kupitia muziki, utamaduni, na tafakari.

 

ENGLISH: THE MESSAGE OF THE SONGS OF JIBUNDULILA

In Sukuma culture, Jibundulila was traditional dance leader whose songs were sung during communal gatherings such as dances, ceremonies, or storytelling moments. His songs are not merely for entertainment; they carry deep messages about life, morality, community values, and social correction. The proverb “the message of the songs of Jibundulila” points to the hidden wisdom and teachings embedded in such songs.

This proverb is compared to a person who speaks indirectly but wisely enough to teach others by not confronting issues openly but using stories, songs, or proverbs to communicate truth. This person uses his words to teach others on how to work hard and behave because of his wisdom in life. He becomes successefull in nurturing his family members because of his wisdom which educates others on how to behave and work hard in life.

This person resembles the traditional dance leader who sang songs which taught people on how to live well because he also choses words carefully enough to teach, correct, or warn others without causing conflict. Like the singer of Jibundulila, his words pass on important lessons in a subtle and memorable way. That is why people call his words “the message of the songs of Jibundulila.”

This proverb imparts in people an idea of the importance of listening carefully and understanding deeper meanings beyond what is spoken or sung. It reminds people that wisdom is often hidden in art, culture, and tradition, and that messages meant to guide behavior may not always be direct.

Proverbs 1:5–6. In the Book of Proverbs, wisdom is often given through short sayings and symbolic language by encouraging people to seek deeper understanding.

Matthew 13:34. Jesus Christ also taught in parables by using stories to convey spiritual truths to those willing to reflect and understand.

In the Book of Psalms, songs are used to express messages about God, life, and human conduct, much like Jibundulila songs carry teachings within their lyrics.

The message of the songs of Jibundulila reminds us that not all truth is spoken plainly some of the most powerful lessons come through music, culture, and reflection.

1511. KISUKUMA: GALAMBA NSHASHA.

Ulusumo lo jisuguma lunulo lwingilile kubhukengeji bho chalo ijo mara hingi jigolechiwagwa na chalo ja Galamba ijo bhanhu bhagadumaga ugwikala bho mholele.

Umuchalo jinijo yaligigi abhanhu bhikale ni kujo, ng’wigwano, na wiyambilija wiza umubhutumami bhobho. Aliyo lulu, ichalo jinijo, jigamanyika bho wikenya kunguno ya gwita jito ijo jilijigongwanuma na kajile kawiza. Hunagwene abhanhu bhagajitana giki, “Galamba nshasha.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alinakajile ako kadidebhile ni mihayo yakwe umukikalile kakwe. Umunhu ng’wunuyo, agitaka miito ayo gagenhaga widumi kunguno ya gwita mihayo ya bhubhi umuwikaji bhokwe bhunubho. Uweyi agabhabalasanyaka abhanhu bha hakaya yakwe kunguno ya gwita mihayo ya bhubhi, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga ni chalo ijo jali na widumi na wikaji bho sagala, kunguno nuweyi agitaga mihayo ya bhubhi iyo igabhabalasanyaga abhanhu bhakwe umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’witanaga giki, “Galamba nshasha.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na widebhi bho gutumama milimo yabho kihamo na bho mholele, kugiki bhadule kujilela chiza ikaya jabho umuwikaji bhobho bhunubho.

Waefeso 5:3.

1Wathesalonike 4:3.

Yuda 1:7.

Ezekieli 23:48.

Warumi 13:13.

KISWAHILI: GALAMBA OVYO.

Methali hii ya Kisukuma inatokana na uchunguzi wa jamii ambayo mara nyingi huonyeshwa na mahali kama kijiji cha Galamba ambapo watu hushindwa kuishi kwa amani.

Katika jamii ya kitamaduni ya Wasukuma, kijiji kilitarajiwa kuungana katika mila, heshima, na ushirikiano. Kijiji kilipojulikana kwa ugomvi, utata, au watu wanaotenda kinyume na maadili ya pamoja, kilielezewa kistiari kama “kijiji cha tabia zisizopatana.” Kinaonesha kuvunjika kwa umoja na utaratibu wa maadili. Ndiyo maana watu hukiita “Galamba ovyo.”

Methali hii hulinganishwa kwa mtu ambaye tabia yake haipatani. Mtu huyu hufanya vitendo vinavyosababisha mkanganyiko na migogoro miongoni mwa wengine kwa sababu ya tabia zake mbaya. Yeye huwatenganisha wanafamilia wake kwa sababu ya matendo yake hayo maovu maishani mwake.

Mtu huyu hufanana na kijiji cha Galamba ambacho kilijulikana kwa ugomvi na mkanganyiko kwa sababu naye pia hufanya maovu ambayo huwatenganisha wanafamilia wake maishani. Ndiyo maana watu humwita “Galamba ovyo.”

Methali hii huwafundisha watu kuhusu umuhimu wa umoja na maelewano katika jamii, thamani ya uthabiti katika matendo na tabia, hatari ya mgawanyiko, migogoro. Yeye huwapa watu wazo la kuishi kulingana na maadili na ukweli ulioshirikiwa ili waweze kudumisha maelewano katika familia zao.

Waefeso 5:3.

1Wathesalonike 4:3.

Yuda 1:7.

Ezekieli 23:48.

Warumi 13:13.

1 Wakorintho 14:33 “Kwa maana Mungu si Mungu wa machafuko bali wa amani.” Mungu anataka utaratibu na maelewano, si machafuko kama ya “kijiji” kilichogawanyika.

Yakobo 1:8 “Mtu mwenye nia mbili husitasita katika njia zake zote.” Hii inaonyesha wazo la tabia isiyolingana ndani ya mtu.

Marko 3:25 “Ikiwa nyumba imegawanyika dhidi yake yenyewe, nyumba hiyo haiwezi kusimama.” Kijiji au mtu aliyegawanyika hawezi kustahimili.

Zaburi 133:1 “Jinsi ilivyo vizuri na kupendeza watu wa Mungu wanapokaa pamoja kwa umoja!” Umoja ni kinyume cha hali ya “Galamba”.

Kwa hivyo msemo huu wa sukuma unaonya dhidi ya machafuko, kutofautiana, na mgawanyiko. Inawataka watu binafsi na jamii kuishi kwa umoja, amani, na uthabiti wa maadili, ikiakisi hekima ya kitamaduni na mafundisho ya kibiblia.

ENGLISH: GALAMBA – A VILLAGE OF INCOMPATIBLE MANNERS.

This Sukuma Proverb comes from an observation of a community which is often symbolized by a place like Galamba village where people fail to live in harmony.

In traditional Sukuma society, a village was expected to be united in customs, respect, and cooperation. When a village became known for quarrels, contradictions, or people acting against shared values, it was described metaphorically as a “village of incompatible behavior.” It reflects a breakdown of unity and moral order. That is why people call it “Galamba – a vilaage of incompatible manners.”

This proverb is compared to a person who is inconsistent in character in his life. This person does actions which cause confusion and conflict among others because of his evil manners. He disunites his family members because of his wicked deeds in his lilfe.

This person resembles to Galamba village which was known for quarrels and contradictions becauwe he also does evils which disunite his family memberfs in life. That is why people call him “Galamba – village of incompatible manners.”

This proverb teaches people about importance of unity and harmony in the community, value of consistency in actions and character, danger of division, conflict, and double standards. It imparts in people an idea of living according to the shared values and truth so that they can maintain harmony in their families.

Ephesians 5:3.

1Thessalonians 4:3.

Jude 1:7.

Ezekiel 23:48.

Romans 13:13.

1Corinthians 14:33 “For God is not a God of disorder but of peace.” God desires order and harmony, not confusion like that of a divided “village.”

James 1:8 “A double-minded man is unstable in all his ways.” This reflects the idea of incompatible behavior within a person.

Mark 3:25 “If a house is divided against itself, that house cannot stand.” A divided village or person cannot endure.

Psalm 133:1 “How good and pleasant it is when God’s people live together in unity!” Unity is the opposite of the “Galamba” condition.

Therefore this sukuma saying warns against disorder, inconsistency, and division. It calls individuals and communities to live in unity, peace, and moral consistency, reflecting both cultural wisdom and biblical teaching.