Riddles

158. MISO GADIKOLAGWA

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo, ililola bhanhu abho bhitogilwe. Abhanhu bhenabho b’agamanaga b’uhoya kihamo ku makanza maliihu gete. B’agiilolega bhatogwa umamahoya gabho mpaga igab’izaga jidamu ugulekana.

Gashinaga lulu ligashigaga likanza lya gulekana gikale amiso gabho gitogilwe pye amakanza ayo b’agatumilaga bhalikihamo umumahoya genayo. Ulu bhuhaya gulekana abhanhu bhenabho bhagiwilaga giki, dulekane ‘amiso gadikolagwa.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadebhile ugwikala chiza na bhitogwi b’ab’o. Abhanhu bhenabho bhagilangaga ahigulya ya kulekana chiza na bhitogwi bhabho, kugiki bhadule gutumama milimo yingi iyo idulile gubhenhela matwajo mingi umuwikaji bhobho ubhogujibheja ikaya jabho.

Gashinaga na abhanhu abhobhitogilwe, abho bhadanogaga ugwilomela na gumana bhaliiyilolela, ilichiza b’ikomeje gutumama milimo yab’o bhuli ng’wene aje uko agaitumamilaga imilimo yakwe yiniyo. Hunagwene igigelelagwa bhalekane bho gwiwila giko, ‘amiso gadikolagwa.’

Ulusumo lunulo, lulilanga bhanhu higulya ya gub’iza na witogwi kubhanhu ubho bhudulile gwenha matwajo ga gubheja kaya, lulu jumuiya, na Ihanga (sii) umuwikaji bhobho. Ilichiza ugwilanga higulya ya kub’iza na mahayo ayo gadulile gwambilija uguitumama imilimo ya bhuli lushigu kugiki umunhu adule ugwipandikila, ijiliwa jakwe, lulu adule uguzwala myenda, na guzenga numba ya gwikwala.

Ijinagongeja, ulusumo lunulo, lulilanga bhanhu higulya ya gub’iza na bhukamu bho gubheja malengo ga guizuka na guitumama imilimo yab’o, ulu bhalubhanumanaga na b’itogwi bhab’o.

KISWAHILI: MACHO HAYACHUKIANI

Chanzo cha methali hiyo kinaangalia watu wapendanao. Watu hao huwa wakiongea pamoja kwa muda mrefu kabisa. Huangaliana na kufurahia uwepo wao huo kuwa pamoja. Hali hiyo, huwawezesha kufurahia pia maongezi yao huku wakipata furaha watazamanapo kiasi cha kutosha kuwajengea mazingira ya kujisikia vigumu kuachana.

Kumbe basi, huwa unafika muda kwa watu hao kuachana na wakati huo pia macho yakieleza uwepo wa upendo katika yao uoneshwao na maongezi yao kati yao hao wawili. Basi, wakitaka kuachana, watu hao huambiana kwamba, ‘tuachane macho hayachukiani.’

Methali hiyo, hulinganishwa kwa watu waelewao kuishi vizuri na wapendwa wao. Watu hao, hufundishana juu ya kuachana vizuri inapobidi, kwa ajili ya kwenda kufanya kazi ambazo zaweza kuwaletea maendeleo yatakiwayo katika kujenga familia zao.

Kumbe hata watu wale wapendanao ambao hawachoki kutazamana na kuongea pamoja, watakiwa kuwa na bidii ya kufanya kazi za kila siku ili kila mmoja aweze kuwahi kwenda kule afanyiapo kazi zake. Ndiyo maana, hali hiyo huwabidi waachane kwa kuambiana hivyo, macho hayachukiani, ili waweze kuwahi kwenda kule ambapo kila mmoja wao atakiwa kuwapo.

Methali hiyo, hufundisha watu juu ya kuwa na upendo ule uwezao kuwaletea maendeleo ya kujenga familia, jumuiya, na Taifa katika maisha yao. Ni vizuri kufundishana namna ya kuwa na maongezi yale yawezayo kuwasaidia katika utendaji wa kazi zao za kila siku, ili waweze kujipatia mahitaji yao ya msingi kama vile chakula, nguo na malazi, ikiwemo nyumba ya kuishi.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuwa na bidii ya kuweka malengo yao ya kukumbuka kufanya kazi zao, hata wakiwa wamekutana hivyo na wapendwa wao.

africa-uganda

ENGLISH: EYES DO NOT HATE EACH OTHER

The overhead proverb is about people who love each other. They would talk for long periods of time, enjoying each other’s company and caring for each other. That also enables them to enjoy their conversations, as they happily create an environment whereby they find it difficult to let go of each other.

A time comes when the lovers must part, yet their eyes betray the presence of love, which is also reflected in their conversation. So, as they part, they would tell each other: Let’s bid each other goodbye because ‘eyes do not hate each other.’

Such proverb is likened to people who understand how to live well with their loved ones. Such people instill in each other the virtue of mutual disagreement if need be, as they part to go and engage in activities necessary for family development.

It ought to be understood that even people in love, who find it hard to stop gazing at each other or conversing, should be hardworking and mind their various everyday jobs. That is the reason why they must part at some point, as they tell each other ‘eyes do not hate each other’, so they can proceed to where each one should be.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuwa na bidii ya kuweka malengo yao ya kukumbuka kufanya kazi zao, hata wakiwa wamekutana hivyo na wapendwa wao.

This proverb instills in people the virtue of love, which can bring development in their families, the community and the nation as a whole. It is important to educate one another on the activities that can help them meet their basic needs such as food, shelter and clothing.

Moreover, the proverb teaches people the importance of setting clear goals in their work besides sparing opportunities to spend quality time with their loved ones.

157. NDUMILA HAB’ILI

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya kahayile kenako ililola kashinu ako kalina na mitwe ib’ili kulwa nguno ya mili gogo g’ub’iza gwikolile jinachene. Giko lulu abhanhu abhingi bhagakiganikilaga giki kadulile guluma bho gutumila mitwe yago yose, kunguno ya gub’ila na milomo ib’ili. Kulwa nguno yiniyo, abhanhu agakitanaga ka ‘Ndumila hab’ili.’

Akahayile kenako kagalenganijiyagwa nu kuli munhu uyo alina nhungwa ja guchala mihayo ya b’ulomolomo ukubhanhu abhangi. Umunhu ng’wunuyo agalisanyaga bhanhu umumakaya. Hunagwene agalenganijiyagwa na Ndumila hab’ili kunguno ya nhungwa jakwe ijagub’iza na b’ulongo bho gulisanya bhanhu umukaya, nulu umujumuiya jabho nulu umusi jabho.

Akahayile kenako kalilanga bhanhu higulya ya kuleka b’ulomolomo bho gub’alisanya abhanhu umumakaya, nulu umujumuiya jabho. Ilichiza umunhu ab’ize na kajile ka nhungwa imo iyo iliyawiza.

Ijinagongeja, akahayile kenako kalilanga bhabyaji higulya ya gufunya bhulangwa ku bhana bhabho kugiki b’ab’ize na nhungwa imo iyo iliyawiza. Abhana bhenabho, bhaleke ugub’iza na nhungwa ib’ili umuwikaji bhobho. Igeleliwe abhana bhenabho bhakadiimiile akajile ako kadulile gub’enhela mholele umuwikaji bhobho.

SWAHILI: NDUMILA KUWILI

Chanzo cha msemo huo kinaangalia mdudu ambaye hudhaniwa kuwa na vichwa viwili kwa sababu ya mwili wake kuwa na mfanano huo. Watu wengi humfikiria mdudu huyo kama mwenye uwezo wa kuuma kwa kutumia midomo yake miwili. Kutokana na sababu hiyo, watu humwita mdudu huyo, “ndimila kuwili.”

Msemo huo hulinganishwa kwa mtu ambaye huwa na tabia ya hupeleka maneno ya uongo kwa watu wengine. Mtu huyo anatabia ya kuwachonganisha wengine na hivyo kuvunja familia za watu au jumuiya zao.

Mtu huyo hulingaishwa na ndumila kuwili kwa sababu ya tabia yake ya kupeleka maneno hayo ya uongo yachonganishayo watu katika familia zao. Kuchonganisha huko hulinganishwa na kuuma kuwili kwa sababu ya mtu huyo kuongea vizuri akiwa pamoja na wale watu, na kuongea vibaya juu ya watu hao akiwa pamoja na watu wengine.

Msemo huo hufundisha watu juu ya kuacha uongo wa kuchonganisha watu katika familia, jumuiya na nchi zao. Mtu huyo atakiwa kuwa na tabia moja ambayo ni njema katika maisha yake.

Zaidi ya hayo, msemo huo huwafundisha wazazi juu ya kuwalea vizuri watoto wao mpaka kufikia hatua ya kuacha tabia za undumila kuwili. Watoto hao wajijengee tabia moja iliyonjema ili waweze kuishi maisha ya amani na wenzao.

arthropod

ENGLISH: THE TWO BITING INSECT

The overhead saying is about a bug which seems like it has two heads because its anatomy appears so. Many people think it actually has the ability to bite using its two mouths, thus its name, ‘a two bitings’ insect.

The saying is compared to someone who peddles falsehoods, with an intention of causing disharmony and break ups in families or the community.

Such an individual exhibits a double personality whereby he/she would say pleasant things while in the company of some people, only to speak deceitful words against them when he/she is in the company of others. Such double-speak character is likened to ‘a two biting insect’ tendency.

The above saying imparts people against peddling lies in their families, in their communities and even in their countries. People ought to have a positive, uniting character for the good of the society.

Furthermore, such axiom instils in parents a way on how to raise their children properly enough to avoid double-handed behavior. Their children should develop a singularly pleasant character that can assist them live a peaceful life with their peers.

156. LWINZI LWA NHUB’ANILWA

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Mbuki ya kahayile kenako ililola Lwinzi. Ulwinzi lunulo lulilwa Nhub’anilwa kunguno lulilutale ulo bhanhu bha nh’ande na nh’ande b’agisangilaga hoyi gujudaha minzi. Ulwinzi lunulo luli ipande lwa gulumanila abhanhu abha munzengo gwenuyo. Bhingi bhagajaga aha lwinzi lunulo bhagibhona nabho bhiyijimija kale. Lugabhalumanyaga chiza. Abhanhu abhangi bhagideb’aga na b’ichabho ulubhajilaga minzi hoyi.

Abhanhu abhangi bhagajaga gujumala nota jabho bho gupandika minzi na mahoya ayo gadulile gub’ambilija umugujib’eja ikaya jabho. Abhanhu bhagalwitanaga lwinzi lwa nhub’anilwa kunguno lugab’alumanyaga bhanhu bhingi hoyi.

Akahayile kenako, kagalenganijiyagwa nu kuli munhu uyo agikalaga na bhanhu b’ingi ahakaya yakwe. Umunhu ng’wunuyo agikalaga na bhanhu ahakaya yakwe yiniyo abhagufumila mapande na mapande, kunguno ya wizanholo bhokwe. Agab’igazaga amanile uguhoya na bhananzengo bha muchalo jakwe.

Akahayile kenako kalilanga bhanhu higulya ya kub’iza na kajile ka wizanholo ukubhananzengo bhabho. Akajile kenako kagab’ejaga b’ukihamo bho gudula gub’eja kaya chiza. Ilichiza ugwikala na witogwi na bhanhu ubho b’ugenhaga matwajo gawiza umuwikaji bho musi ng’wenumu.

Ijinagongeja, akahayile kenako kalidulanga higulya ya gub’iza na b’uyegi bho gwikala kihamo na bhananzengo b’igisu. Dikale na b’uyegi ulu dikumingaga kugiki dudule ugubhalenganija abho bhalinamakoye gudeb’a iyise.

KISWAHILI: KISIMA KINACHOKUTANISHA

Chanzo cha msemo huo kinaangalia kisima. Kisima hicho hukutanisha watu kutoka sehemu mbali mbali kwa sababu ni kikubwa ambacho watu wengi huweza kwenda pale kutela maji.

Watu hukiendea kisima hicho kwa ajili ya kuweza pia kukutana na wenzi wao katika kijiji hicho. Hii ni kwa sababu ya kisima hicho kuwa na uwezo wa kuwakutanisha watu wengi ambao hubadilishana mawazo baina yao kwa ajili ya kuwawezesha kuleta maendeleo katika kijiji chao. Wengine hupata uwezekano wa kufahamiana na watu wapya kupitia kwenye kisima hicho.

Watu wengi huenda mara kwa mara kwenye kisima hicho kwa ajili ya kutuliza kiu yao kwa kupata maji, na wengine kwa ajili ya kupata maongezi yawezayo kuleta maendeleo katika familia zao. Ndiyo maana watu hukiita ‘kisima kinachokutanisha.’

Msemo huo, hulinganishwa kwa mtu ambaye huishi vizuri na watu kwa kuwakaribisha kwake. Mtu huyo mara nyingi huwa na watu nyumbani kwake, kwa sababu ya ukarimu wake. Huwa anafahamu namna ya kuongea na watu katika kijiji chake.

Msemo huo hufundisha watu juu ya kuwa na ukarimu katika familia kwa ajili ya kuishi kwa amani na wanakijiji wenzao. Mwenendo huo hujenga umoja wa kuwawezesha watu kuziletea maendeleo familia zao. Ni vizuri kuishi kwa upendo na watu ule ujengao familia zenye maadili ulimwenguni humu.

Zaidi ya hayo, msemo huo hutufundisha juu ya kuwa na furaha ya kuishi kwa umoja na wanafamilia, jumuiya, na wanakijiji wenzetu. Tufurahie kukusanyika na wenzetu kwa ajili ya kuwapatanisha wale waliokosana katika maeneno yetu, kwa ajili ya kuleta maendeleo kwenye nchi zetu.

woman-with well water

ENGLISH: A WELL THAT GATHERS PEOPLE

This saying is about a well. A well brings many people from diverse backgrounds together as they come to draw wáter in it.

People go to the well for an opportunity to connect with their friends in the village. That is because the well has the capacity to unite many people, who then use the opportunity to exchange ideas to enable them bring progress in their village. Others use the opportunity of their presence at the well to make acquaintances with new people.

Many people visit the well on regular basis for the purpose of quenching their thirst, while others for the sake of finding opportunities for useful conversations that are geared towards bringing progress to their families. That is the reason why people refer to it as ‘a well that gathers people’.

That saying is likened to a person who co-exists with others in a pleasant and welcoming manner. Such a person would always play host to people at his/her home because of his/her generosity. He/she knows how to relate well with his/her villagemates.

The saying teaches people about generosity in their families, which results in peaceful co-existence with fellow villagemates. Such a trend builds united people, thus enabling them to bring development in their families. It is good to relate charitably with other people for the sake of enhancing moral values in the society today.

In addition, such saying teaches us about living happily together as family members, as a community and as fellow villagemates. We should be glad to associate with our colleagues and to reconcile with them whenever we disagree. That way, will help bring development in our country.

well

155. NGOKO YA NG’WANA ITAMILAGA IGINO

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ililola ngoko iyo ilinasusu iyo igajilishaga tamu mpaga giguta, haho itali iyoyi ugulya. Ingoko yiniyo igajidilililaga tamu isusu jayo, huna yalya nayo ahanuma.

Ulusumo lunulo lugatumamilagwa kubhabyaji abho bhagabhalishaga, na gub’alela chiza abhana bhabho. Ili nghana gitumo dugabhonelaga umuwikaji wize bho bhuli lushigu, igiki, ingoko iyo ilina susu, igatucholelaga ijiliwa utususu toyo, bho nduhu ugulya tamu iyoyi. Alilomela, UPadri Joseph G. Healey, umujitabho jakwe ijo jihayile, “KUENEZA INJILI KWA METHALI.” “Gutananya nhulu ja wiza bho sumo.” Uk. 34.

Abhasukuma, bhagatumilaga ulusumo lunulo umuguzenga nholo ya gwifunya jisambo kunguno ya bhanhu bhangi, nonono abhobhadidulile. Ukujigemelo ijawiza, ija guitimija iyiniyo, ni ngoko iyoigajilanghanaga isusu jayo ijo jidamanile ugulimila ilishinu.

Ubhulangwa ubhutale umu lusumo lunulo bhuli “bhulanghani ubho bhalinabho abhabyaji ukubhana bhabho.” Ingoko guti mayu, igacholaga makanza gose ijiliwa ja gujilisha isusu jayo. Amakanza ayo ikomile gupandika nulu lishinu, idalilyaga, aliyo igalilekaga kugiki isusu jayo jigalilye.

Ingoko yiniyo, igizunilijaga duhui aho isusu jayo, jamalaga ugulya. Ulu jumala gwituta isusu, huna nu mayu ojo ng’wunuyo, agicholegaga ginhu ja gulya ng’winikili.

Umyaji ng’unuyo agalekaga ugwiiganikila ng’winikili tamu, mpaga ulu yujiganikila tamu isusu jayo.

Inhungwa yiniyo iya ngoko, ilijigongwa numa nu lusumo ulo luhayile giki, “Uli ng’wana o mbata, ib’egejage ng’winikili.”

Ulusumo lunulo, lulilanga mingi ukubhabyaji. Ili milimo yabho, ugubhalanga abhana bhab’o bho gub’inha bhugota, gubhasomisha, na gub’inha nhungwa jawiza, jiliwa, myenda na yingi mingi.

Ijinaguitimija iyiniyo ukubhana bhabho, guli nimo go bhabyaji uguleka nhungwa guti ja gung’wa walwa wingi, guzwala majizwalo ga mahela mingi, na gangi ayo gikolile na genayo.

Ubhulingisilo bho gwita giko, ili kihamo na golecha bhutogwa bhobho ukubhana bhabho na kubhose abho bhadidulile umuwikaji bhobho, abho bhalilomba wambilijiwa.

Bhadulile ugubhalela chiza abhana bhabho bho gugaleka amatumiji ayo gadigalazima kugiki bhatimije unimo gogubhadilila abhana bhabho, mpaga nabho bhakule bhali na nhungwa ja wiza.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya kuleka wimi ng’holo bhogwidilila bhoyi duhui, aliyo, bhabhadilile abhobhalilomba wambilijiwa. Inhungwa guti yiniyo, idulile gwenha wizang’holo bho gubhalela chiza abhana bhose abha muchalo, bho nduhu gulola igiki, uyo aling’wana ong’wa nani, nulu alifumila ha kaya iliginehe.

SWAHILI: KUKU MWENYE VIFARANGA HAMEZI FUNZA (NYUNGUNYUNGU)

Chanzo cha methali hii kilaangalia kuku mwenye vifaranga ambaye huhakikisha kwamba vifaranga wamwepata chakula, kabla ya yeye mwenyewe kula. Kuku huyo huwajali kwanza wale watoto ndipo anakula na yeye mwenyewe baadaye.

Methali hiyo hutumika kwa wazazi ambao huwalisha, na kuwatunza kwa kuwalea vizuri watoto wao. Ni kweli kama tunavyoona katika maisha yetu ya kila siku, kwamba, kuku mwenye vifaranga huwa anawatafutia watoto wake chakula bila kula yeye mwenyewe kwanza. Aeleza Pd. Joseph G. Healey, kwenye kitabu chake kisemacho “KUENEZA INJILI KWA METHALI.” uk. 34.

Wasukuma hutumia methali hiyo katika kujenga moyo wa kujitolea sadaka kwa ajili ya wengine hasa wale wasiojiweza. Mfano mzuri wa kutekeleza hilo ni kuku ambaye huwatunza watoto wake wachanga, ambao hawawezi kumeza mdudu. Mandhali kuu ya methali hiyo ni “Utunzaji walionao wazazi kwa watoto wao.”

Kuku kama mama, hutafuta daima chakula ili kuwalisha vifaranga vyake. Wakati apatapo chakula, kama vile mdudu, hamli lakini humuacha kwa ajili ya watoto wake.

Kuku huyo kuridhika tu baada ya vifaranga vyake kula. Baada ya watoto wake kushiba, basi ndipo naye mama huyo huchukua kitu fulani kwa ajili yake mwenyewe.

Mama huyo huacha kujifikiria mwenyewe kwanza, badala yake huwafikiria kwanza watoto wake. Tabia hiyo ya kuku huenda kinyume na methali ya kisukuma isemayo, “Uli mwana o mbata ib’egejage.” Maana yake, “wewe ni mtoto wa pata, jitegemee mwenyewe.”

Methali hiyo, hufundisha mengi kwa wazazi. Ni wajibu wao, kwa mfano, kuwahudumia watoto wao kwa kuwapa mahitaji ya afya, elimu na tabia nzuri, chakula, nguo na mahitaji mengine.

Ili kutimiza majukumu hayo kwa watoto wao, ni muhimu kwa wazazi kuacha tabia ya kujishughulisha na mambo fulani katika maisha yao, kama vile, kunywa bia nyingi, kuvaa nguo za gharama kubwa, nk. Lengo la kufanya hivyo, ni pamoja na kuutekeleza upendo wao kwa watoto wao na kwa wale wanaohitaji msaada wao, kwa kuwatunza. Wataweza kuwalea vyema watoto wao kwa kuacha matumizi yasiyoyalazima ili walitekeleze jukumu la kuwajali zaidi watoto wao kwa ajili ya kuwawezesha kukua katika maadili mema.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuacha ubinafsi kwa kuwajali wahitaji katika jamii. Tabia kama hiyo huweza kuleta ukalimu wa kuwalea watoto wote pale walipo bila kujali kwamba, mtoto fulani ni wa nani, au anatoka kwenye familia gani.

chicken2

ENGLISH: THE HEN WITH BABY CHICKS DOESN’T SWALLOW THE WORM.

Sukuma ( Tanzania) Proverb

BACKGROUND, EXPLANATION, MEANING AND EVERYDAY USE

An inspiring Sukuma proverb in Tanzania on sacrifice and self-denial is The hen with baby chicks doesn’t swallow the worm. Its main theme is “Parental Care.” The mother hen is constantly looking for food to feed her chicks. When she does find some food, for example a worm, she doesn’t eat it but leaves it for her chicks. Only after the chicks have eaten and been satisfied will the mother hen take something for herself. In contrast to the hen, the mother duck doesn’t provide for her ducklings. She let’s them fend for themselves. See the Sukuma proverb Uli ng’wana wa mbata ibegejage (You are the child of a duck; take care of yourself).

Similar African proverbs are When a woman is hungry she says: “Roast something for the children that they may eat” (Akan, Ghana). No matter how skinny, the son always belongs to his father (Galla, Ethiopia). The cows never run away from her calves (Bemba, Zambia). The porcupine lovingly licks her spinney (thorny) offspring (Oromo, Ethiopia). The child who stays near his or her mother does not fall into the trap (Chewa, Malawi/Zambia). The mother hen does not break its own eggs (Swahili, Eastern Africa). The umbilical cord and strap in which the cord is wrapped is like mother and child (Ganda, Uganda).

Parents can learn much from this proverb. It is their obligation to care for their children by providing what is necessary for their health, education and right conduct — food, clothing and other needs. To fulfill their obligations to their children, it is necessary for parents to be self-sacrificing and forego certain things in their lifestyle, for example, excessive beer drinking, wearing expensive clothes, etc.

An important aspect of African proverbs is their participatory nature that fits in very well with relationship and community values. Sometimes a preacher or teacher gives the first half of the proverb and the congregation or audience responds with the second half: Unity is strength…division is weakness. The hen with baby chicks…doesn’t swallow the worm. The second half is the advice that the speaker wants the audience to accept so he or she “maneuvers” the listeners so that the words come from their own lips.

154. NIGO GWA GWIPANJA

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Mbuki ya kahayile kenako ililola Nigo. UNigo gunuyo guli ndito nulu ntale gudigogub’ucha b’ung’wene mpaga b’ab’ize bhanhu b’ab’ili. Unigo gunuyo guligogub’uchiwa bho gwiyambilija. Abhanhu bhagiwilaga giki, unigo gunuyo gulinigo gogwipanja, jinagolecha giki unigo uyo gub’itilile umub’udito b’ogo. Igeleliwe b’iyambilije ugugucha.

Akahayile kenako kagayombagwa ahikanza lwa gulomba wambilijiwa gufumila kubhanhu bhangi abho bhali bihi nanghwe. Uyo ung’wigwa ng’wiye alikayomba akahayile kenako, agwanguha gujung’wambilija. Ku nguno, akahayile kenako ili nzila ya kulomba wambilijiwa gwinga kubhanhu abho bhalihoi ahenaho.

Ukulwande ulungi, akahayile kenako kagalenganijiyagwa na munhu uyo alemile ugulangwa na bhabyaji bhakwe nulu bhalangi bhakwe. Umunhu ng’wunuyo, alenganilile nu nigo ahazengile. Kunguno, alinanhinda, na nungwa ja b’udoshi.

Abho bha mmanile chene, b’agiwilaga giki, ugunuyo, guli nigo gowipanja, mumho umunhu nyunuyo, obhalemela bhingi. Ilichija bhiyambilije ugunhanga umunhu ng’wunuyo. Ugunanga ilenganilile na gugub’ucha unigo gunuyo.

Kuyiyo lulu, akahayile kenako, kalilanga bhanhu higulya ya gub’iza nisangi lwa gwiyambilija umub’utumami bho milimo yabho. Ulu nimo guli ntale yigelelilwe mkwile nguno unimo gwenuyo gudigotumama iyene.

Imilimo yiniyo ilikihamo na gwiyambilija ugufunya bhulangwa bho wiza ukubhana, nulu ukubhanajumuiya, nulu ukubhalangwa bha shule. Ilichiza ugwiyambilija uguitumama imilimo ya gubheja: kaya, nulu jumuiya, nulu kanisa. Ubhulagwa bhunubho igelelilwe bhutumame bhuli lushigu kugiki bhudule ugubhenhela matwajo miza abhananzengo.

Ijinagongeja, akahayile kenako, kalilanga bhanhu higulya ya guleka nhungwa ja nhinda, na b’udoshi. Bhanhu bhaleke ugub’iza miligo ukubhangi nulu ukubhananzengo. Bhabhize, na nhungwa jalikujo umukaya, nulu umunzengo.

KISWAHILI: MZIGO WA KUBEBA KINZEGA MZEGA

Chanzo cha msemo huo kinaangalia mzigo ambao ni mzito. Mzigo huo unaweza ukawa mkubwa ambao sio wa kubeba mtu mmoja mpaka wawe watu wawili ndipo waweze kuubeba.

Mzigo huo niwakubeba kwa kusaidiana. Watu huambiana kwamba, huo ni mzigo wa kubeba mzega mzema, katika kuonesha kwamba, huo mzigo umepitiliza uzito wake. Inatakiwa kusaidiana katika kuubeba.

Msemo huo husemwa wakati wa kuomba msaada wa kutoka kwa watu wengine ambao wako karibu na mtu huyo. Yule anayemsikia mwenzake ausemaye msemo huo, huwahi kumsaidia. Kwa sababu, msemo huo ni njia ya kuomba msaada wa kusaidiwa kutoka kwa watu ambao wako karibu yake.

Kwa upande mwingine, msemo huo hulinganishwa kwa mtu ambaye hukataa kufundishwa na wazazi wake, au waalimu wake. Mtu huyo hulinganishwa na mzigo pale anapoishi, kwa sababu, ana kiburi, na tabia ya majivuno.

Wale wafahamuo hivyo huambiana, kwamba huo ni mzigo, maana yake, mtu huyo, amewashinda wengi. Kwa hiyo ni vizuri kusaidiana katika kumlea mtu huyo. Kumlea hivyo, hufananishwa na kuubeba mzigo huo.

Kwa hiyo basi, msemo huo, hufundisha watu juu ya kuwa na ushirikiano wa kusaidiana katika kufanya kazi zao. Palipo na kazi kubwa, wanatakiwa wawepo watu wengi wa kuifanya kwa sababu kazi hiyo siyo ya kufanywa na mtu mmoja peke yake.

Kazi hizo ni pamoja na kusaidiana katika kuwapa mafundisho mema watoto, wanajumuiya, na wanafunzi wa shule. Huwa ni vizuri kufanya kazi za kujenga mji, jumuiya, na Kanisa kwa kusaidiana. Mafundisho hayo hutakiwa kutolewa kwa wale wanaoyahitaji kila siku ili kuwaletea maendeleo wanajamii.

Zaidi ya hayo, msemo huo, hufundisha watu juu ya kuachana na tabia za kuwa na kiburi, na majivuno katika jamii. Wasiwe mizigo kwa wengine au kwa wanajamii. Badala yake, wawe na tabia njema zenye adamu njema kwa wanajamii wao.

nepal

ENGLISH: A LUGGAGE THAT IS CARRIED ON BOTH

SHOULDERS

This saying refers to the way a load can be too heavy to be carried by an individual, therefore ideally requiring the effort of two people to manage it.

Such a burden calls for solidarity; whereby individuals pool their energies to help guarantee victory.

The saying applies in situations where people are encouraged to seek help from others in their surroundings. Normally, he/she who hears his/her friend uttering those words would proceed to offer help to the speaker.

On the other hand, this saying is also used to refer to someone who, because of his/her pride and arrogance, cannot heed the guidance of his/her parents or teachers. Such a person is likened to a load.

Those who understand this saying would tell one another, in reference to someone who is a burden: That person is a heavy luggage; many people have been unable to carry him/her. In essence, this would be a call for concerted efforts to help raise the person, or carry the ‘burden’.

In the same vein, this saying encourages people to embrace unity and a helping hand in all their endeavours. This unity of purpose could include helping one another in providing useful teachings to children, scholars and the community in general.

It is also good to work together in building the city, the community and the Church. People need such teachings to enable them develop the community in which they live.

In addition, the saying discourages the tendency of being proud and burdensome in society. People are instead encouraged to maintain good behavior; a quality that helps bring progress in the community.

Matthew 11: 28-29.

Romans 8: 26-27.

Philippians 4: 8-11.