Shinyanga

1524. SUKUMA: AMIITO GALIMIZA GULEB’A IMIHAYO.

Imbuki ya lusumo lunulo yifumilile kuli nimi uyo wikalaga muchalo ja Sanjo. Unimi ng’wunuyo, omishiga diyu ogandya gulima mpaka lyagwa ilimi kunguno oliamanile igiki “ijito jigayombaga noyi kulebha imihayo.” Hunagwene abhanhu abho bhamujaga inguno ya gwita chiniko obhashogejaga giki, “amiito galimiza gulebha imihayo.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alinikujo lwa golecha bhutungulija nu bhutogwa bhokwe bho gubhitila imilimo iyo agayitaga duhu. Umunhu ng’wunuyo, agiitaga yose iyo ilimubhulagani bhokwe na kajile kakwe kunguno ya likujo lyakwe linilo umuwikaji bhokwe. Uweyi agasabhaga sabho ningi noyi ahakaya yakwe yiniyo kunguno ya likujo lyakwe linilo ilyaguitimija imilimo yakwe bho gwigulambija guitumama chiza, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo otumamaga milimo yakwe gwingila diyu mpaka lyagagwa ilimi kunguno nuweyi agigulambijaga gutumama milimo yakwe mpaga osabha sabho ningi aha kaya yakwe yiniyo umuwikaji bhokwe. Uweyi alintongeji ntungulija uyo agabholekeja abhanhu bhakwe nzila ya wiza bho gutumama milimo chiza, adiogutumila mihayo duhu. Hunagwene agayombaga giki, “amiito galimiza gulebha imihayo.”

Ulusumo lunulo, lolanga bhanhu higulya ya bhutungilija na wigulambija bho gutumama imilimo midamu. Lubhalanga gudebha igiki mihayo duhu idadulile gubheja bhutungulija kugiki bhadule guyimalamaja bho miito gabho iyo bhagayiyombaga, umuwikaji bhobho.

Yakobo 2:17.

Mathayo 7:16.

1 Yohana 3:18.

Mithali 14:23.

SWAHILI: VITENDO NI BORA KULIKO MANENO.

Asili ya methali hii ilianzia kutoka kwa mkulima aliyeishi katika kijiji cha Sanjo. Mkulima huyo alikuwa akiamka mapema asubuhi na kuanza kufanya kazi kuanzia asubuhi hadi jioni kwa sababu alijua kwamba “matendo huzungumza zaidi kuliko maneno.” Ndiyo maana watu walipomuuliza sababu ya kufanya hivyo, alijibu kwa kusema kwamba, “matendo ni bora kuliko maneno.”

Methali hii hulinganishwa kwa mtu mwenye hekima ya kuthibitisha wema wake, uaminifu, upendo, au bidii kwa kupitia kile anachofanya badala ya kile anachosema tu. Mtu kama huyo hutimiza ahadi zake na kuonesha tabia njema kwa matendo ambayo huwatendea wengine kwa sababu ya hekima yake hiyo maishani mwake.  Yeye hutajirika sana katika familia yake kwa sababu ya hekima yake hiyo ya kutekeleza anachosema kwa kufanya kazi kwa bidii katika maisha yake hayo ya kila siku.

Mtu huyo hufanana na yule mkulima aliyefanya kazi zake kuanzia asubuhi hadi jioni kwa sababu naye pia hufanya kazi zake kwa bidii hadi kufikia hatua ya kuwa tajiri katika familia yake. Yeye ni kiongozi anayewahudumia watu kwa uaminifu badala ya kutoa ahadi tupu. Ndiyo maana husema kwamba “matendo ni bora kuliko maneno.”

Methali hii huwafundisha watu kuhusu: uwajibikaji, uaminifu, kuwa na bidii ya kufanya kazi ngumu. Kuelewa kuwa maneno pekee hayawezi kujenga uaminifu isipokuwa yanaungwa mkono na matendo. Kwa hiyo, watu wanapaswa kuishi kulingana na yale wanayoyasema na kuyatekeleza yale wanayohubiri.

Yakobo 2:17 “Imani yenyewe, ikiwa haina matendo, imekufa.”

Mathayo 7:16 “Kwa matunda yao mtawatambua.”

1 Yohana 3:18 “Tusipende kwa maneno au kwa usemi bali kwa matendo na kweli.”

Mithali 14:23 “Kila kazi ngumu huleta faida, lakini maneno matupu huleta umaskini.”

ENGLISH: ACTIONS ARE BETTER THAN WORDS

The original of this proverb started from a farmer who lived at Sanjo village. This farmer used to wake up and start working from morning to evening because he knew that “actions speak louder than words.” That why when people asked him a reason of doing so, he answered “actions are better than words.”

This proverb is equaled to a person who has wisdom of proving his goodness, honesty, love, or hard work through what he does instead of what he merely says. Such a person fulfills promises and demonstrates character by deeds which he does to others because of his wisdom in life. He becomes so rich at his family because of his wisdom of practicing what he says by working hard in his daily life.

This person resembles a farmer who did his works from morning to evening because he also works hard to the point of becoming rich at his family. He is a leader who serves people faithfully instead of making empty promises.That is why he says “actions are better than words.”

This proverb teaches people about: honesty, responsibility, faithfulness, and hard work. Words alone cannot build trust unless they are supported by actions. People should live according to what they say and practice what they preach.

James 2:17 “Faith by itself, if it does not have works, is dead.”

Matthew 7:16 “By their fruits you will know them.”

1John 3:18 “Let us not love with words or speech but with actions and in truth.”

Proverbs 14:23 “All hard work brings a profit, but mere talk leads only to poverty.”

1523. SUKUMA: B’ALINIKANDIJA.

Imbuki ya kahayile kenako yandija kuli munhu uyo wikalaga muchalo ja Ng’watuju. Umunhu ng’wunuyo, witaga mihayo yawiza kunguno ya nhungwa jakwe ijawiza jinijo umuwikaji bhokwe. Aliyo lulu, abhanhu bhanhayaga shibhi kunguno ya wilu bhobho bhunubho. Hunagwene agayomba giki, “b’alinikandija.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinikujo lya witegeleja bho gwiyumilija ulu bhalindukila abhiye umuwikaji bhokwe bhunubho. Umunhu ung’wunuyo, bhaganhaga shibi na gunkolya abhangi kunguno ya wilu na bhudaki bhobho. Uweyi agiyumilija umumihayo yiniyo mpaga odula guyilela chiza ikaya yakwe yiniyo, kunguno ya likujo na witegeleja bhokwe bhunubho umukikalile kakwe kenako.

Umunhu ng’wununyo agikolaga nuyo agiyumilija aho oyombagwa shib’i na bhiye, kunguno nuweyi agiyumilijaga ulu alidalahwa na gusigwa na bhiye mpaga odula guyilela chiza ikaya yakwe yiniyo, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “b’alinikandija.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza ni kujo lya witegeleja bho gwiyumilija ulu bhaliyombwa shibhi na bhichabho, kugiki bhadule gujilela chiza ikaya jabho jiniyo, umuwikaji bhobho bhunubho.

Akahayile kenako kalibhizukija abhanhu giki imihayo imibhi igaminyaga ng’holo ja bhanhu, gashinaga lulu, yigelelilwe bhajitumile indemi jabho bho gubhalela chiza abhichabho, umukikalile kabho kenako.

Zaburi 34 34:13.

Mithali 16:28.

Mathayo 5:11.

Waefeso 4:29.

SWAHILI: WANANIBEZA.

Asili ya msemo huu inaweza kufuatiliwa hadi kwa mtu aliyeishi katika kijiji cha Mwatuju. Mtu huyo aliwatendea wengine mema kwa sababu ya mwenendo wake mzuri maishani mwake. Hata hivyo, watu walimsema vibaya kwa sababu ya wivu wao. Ndiyo maana alisema “wananibeza.”

Msemo huu hulinganishwa kwa mtu mwenye hekima nzuri ya kubaki mvumilivu wakati wengine wakimtukana maishani mwake. Mtu huyu hushutumiwa kwa uwongo, hukosolewa, au hunenwa vibaya na wengine kwa sababu ya wivu, chuki, au kutoelewana. Hata wakati hajafanya kosa lolote, watu huendelea kueneza maneno mabaya juu yake. Hata hivyo, yeye huweza kuwalea vyema wanafamilia wake kwa sababu ya hekima yake hiyo nzuri ya kubaki mvumilivu anapokabiliwa na matatizo katika maisha yake hayo ya kila siku.

Mtu huyo hufanana na yule aliyebaki mvumilivu na mtulivu wakati wengine wakimtukana, kumdhihaki, au kumsengenya, kwa sababu naye pia huchagua hekima na tabia njema ya kubaki mvumilivu badala ya kulipiza kisasi anapotendewa ubaya na wengine maishani mwake. Ndiyo maana yeye husema kwamba “wananibeza.”

Msemo huo huwafundisha watu kuhusu: kuepuka umbea na maneno maovu, kuheshimu hadhi ya wengine, kuwa wavumilivu wanapokabiliwa na ukosoaji, kusema ukweli na wema, pamoja na kuelewa kwamba watu wema wakati mwingine huchukiwa bila sababu.

Msemo huo huwakumbusha watu kwamba maneno yanaweza kuumiza mioyo, na watu wanapaswa kutumia ndimi zao kwa kujenga amani badala ya kuharibu mahusiano.

Zaburi 34 34:13, “Uzuie ulimi wako na uovu na midomo yako isiseme uongo.”

Mithali 16:28, “Msengenyaji hutenganisha marafiki wa karibu.”

Mathayo 5:11, “Heri ninyi watu watakapowatukana na kuwanenea kila aina ya uovu kwa ajili yangu.”

Waefeso 4:29, “Msiruhusu maneno yoyote mabaya yatoke vinywani mwenu, bali yale tu yafaayo kwa kuwajenga wengine.”

ENGLISH: THEY TALK BADLY ABOUT ME.

The original of this saying can be traced back to a person who lived in Mwatuju village. This person did good deeds to others because of his sound conduct in his life. However, people spoke against him because of their jealousy. That is why he says “they talk badly about me.”

This saying is equated to a person who has decent wisdom of remaining patient while others insult him in his life. This person is falsely accused, criticized, or spoken against by others because of jealousy, hatred, or misunderstanding. Even when he has done nothing wrong, people continue spreading negative words about him. He however, managed to nurture well his family members because of his decent wisdom of remaining patient while facing difficulties in his daily lives.

This person resembles the one who remained patient and calm while others insulted, mocked, or gossiped about him behind his back because he also chooses wisdom and good character of remaining patient instead of revenge in his life. That is why he says “they talk badly about me.”

This saying teaches people about: avoiding gossip and evil speech, respecting the dignity of others, being patient when facing criticism, speaking truthfully and kindly, as well as understanding that good people are sometimes hated without reason.

This saying reminds people that words can wound the heart, and therefore people should use their tongues to build peace instead of destroying relationships.

Psalm 34 34:13, “Keep your tongue from evil and your lips from telling lies.”

Proverbs 16:28, “A gossip separates close friends.”

Matthew 5:11, “Blessed are you when people insult you and falsely say all kinds of evil against you because of me.”

Ephesians 4:29, “Do not let any harmful talk come out of your mouths, but only what is helpful for building others up.”

1522. UYUJA NANG’HO GUJUPUNGUGIJIWA KUGIKI UYUTOB’ELA GODI YA GUGWINHA IKUJO.

Imbuki ya kahayile kenako ilolile ikanza lya bhukoloni. Ahikanza linilo ulu giki munhu alina ng’ombe ningi japungujiyagwa jasaga ngehu. Giko lulu ulu giki munhu adina ng’ombe ogabhilagwa inguno hayo nuweyi abhize nsabhi oguyutob’ela godi ya gung’wenhela ikujo lya gusab’a ng’ombe. Hunagwene umunhu nsabhi owilagwa giki, “uyuja nang’ho gujupungugijiwa kugiki uyutob’ela godi ya gugwinha ikujo.”

Akahayile kenako kagalenganijiyagwa kuli munhu nsabhi uyo alina witegeleja bho gwicholela sabho na kujitumila bho wizanholo chiza umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo agigulambijaga gutumama milimo yakwe chiza mpaka opandika sabho ja gudula gubhambilija bhanhu bhingi kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe. Uweyi agadujaga gwambililja bhanhu bhingi umuchalo jakwe kunguno ya witegeleja bho gutumama milimo yakwe mpaga opandika sabho jagugunana bhiye umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu nsabhi o ng’ombe uyo agabhambilija bhiye mpaga nabho bhusabha kunguno nuweyi agabhutumilaga ubhusabhi bhokwe bho gubhambilija bhiye umuwikaji bhokwe bhunubho. Hunagwene agabhawilaga abhiye bhenabho bhuli ng’wene giki, “uyuja nang’ho gujupungugijiwa kugiki uyutob’ela godi ya gugwinha ikujo.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wigeteleja bho gwicholela sabho na gujitumamila bho gubhambilija bhichabho chiza, kugiki bhadule gujibheja chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

2Wakorintho 9:8-9.

Yoshua 14:4.

Marko 12:44.

KISWAHILI: UWE UNAENDA NA WEWE KUPUNZIWA ILI UWE UNATOZWA KODI UPATE RIDHIKI.

Chanzo cha msemo huo huangalia kipindi cha ukoloni. Kipindi hicho, kilintaka mtu aliyekuwa na ng’ombe kuwapeleka ng’ombe wake kwa kiongozi ili wakapunguzwe na kubhaki nao wachache. Hivyo basi, mtu yule ambaye hukuwa na ng’ombe aligawiwa ili naye aweze kuwa tajiri wa kulipa kodi ya kumpatia heshima. Ndiyo maana mtu aliyekuwa na ng’ombe aliambiwa kwamba, “uwe unaenda na wewe kupunguziwa ili uwe unatozwa kodi ya kukupatia heshima.”

Msemo huo, hulinganiswa kwa mtu tajiri mwenye umakini wa kutafuta mali na kuzitumia kwa ukarimu wa kumpatia heshima maishani mwake. Mtu huyo hujibidisha kufanya kazi zake vizuri mpaka anapata mali za kumwezesha kusaidia watu wengi kwa sababu ya umakini na ukarimu wake huo katika maisha yake hayo. Yeye hufanikiwa kuwasaidia watu wengi katika kijiji chake kwa sababu ya umakini na ukarimu wake huo katika maisha yake hayo.

Mtu huyo, hufanana na yule tajiri wa ng’ombe aliyewasaidia wenzake mpaka nao wakatajirika, kwa sababu naye pia huutumia utajiri wake kwa kuwasaidia wenzake maishani mwake. Ndiyo maana yeye humwambia kila mmoja wao kwamba, “uwe unaenda na wewe kupunguziwa ili uwe unatozwa kodi ya kukupatia heshima.”

Msemo huo, huwafundisha watu juu ya kuwa na umakini wa kujitafutia mali za kuwawezesha kutumia katika kuwasaidia wenzao vizuri, ili waweze kuzilea vyema familia zao, maishani mwao.

2Wakorintho 9:8-9.

Yoshua 14:4.

Marko 12:44.

ENGLISH: YOU SHOULD ALLOW YOUR WEALTH TO BE REDUCED SO THAT YOU MAY PAY THE TAX OF RESPECT.

The origin of this saying dates back to the colonial period. During that time, people who owned many cattle were required to surrender some of their cows to local leaders so that the wealth could be shared with those who had none. In this way, poorer people could also own cattle, become economically stable, and be able to contribute taxes that earned them dignity and respect within society. Because of this practice, wealthy people were advised that, “You should allow your wealth to be reduced so that you may pay the tax of respect.”

This saying is used to describe a wealthy person who works hard to gain riches and then uses those riches generously for the benefit of others. Such a person understands that true respect does not come merely from possessing wealth, but from using it wisely and compassionately to help fellow human beings. Through seriousness, hard work, and generosity, that person succeeds in supporting many people within the community.

This person resembles a rich man who helped his companions until they also became prosperous, because he used his wealth to uplift others in his life. That is why he encourages people by saying, “you should allow your wealth to be reduced so that you may pay the tax of respect.”

This saying teaches people to work seriously in search of wealth so that they may use it to help others, support their families, and improve the well-being of their communities.

Second Epistle to the Corinthians 9:8–9

Book of Joshua 14:4

Gospel of Mark 12:44

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.