Shinyanga

245. UYO ALIKUNHUMA HUG’WENE UWAGUGWEGELA UMOTO.

Imbuki ya lusumo lunulo ilolile makoye ayo munhu alinago. Umunhu ng’wunuyo agacholaga inzila ijaguginja amakoye genayo. Aliyo lulu, akomile gub’isanya bhanhu bhangi bho gwiganika giki bhagung’wambilija ugugamala amakoye genayo. Hunagwene abhanhu abho bhadeb’ile igiki umunhu ng’winuyo alindilile wambilijiwa bho gufumila kub’angi, b’agayombaga giki, ‘uyo alikunhuma hung’wene uwagugwegela umoto.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadatumamaga chiza imilimo yabho kunguno ya gwisanya nulu gwisagilwa gugunanhwa na bhichab’o. Kunguno yiniyo, abhanhu bhenab’o bhagikalaga na makoye ganeyo ku makanza malihu. Ijinagubhahugula abhanhu bhagab’awilaga giki, ‘uyo alikunhuma hug’wene uwagugwegela umoto.’

Ulusumo lunulo lolanga bhanhu guleka gwisanya, nulu gwisagilwa b’ugunanhwa bho gufumila kubhanhu bhangi. Igelelilwe bhuli ng’wene agatumile amasala gakwe chiza, ijinagwiingija amakoye ayo alinago. Ili hambohambo kwiyumilija guginja makoye guti ga nzala bho kutumama milimo na bhukamu bhutale.

KISWAHILI: ALIYENYUMA NDIYE AUSOGELEAE MOTO

Chanzo cha methali hiyo chaangalia matatizo ambayo mtu anayo maishani mwake. Mtu huyo hutafuta njia mbali mbali ziwezazo kumwondolea matatizo yake hayo. Lakini basi, huweza pia kutegemea watu wengine kwa kuwasubiri wao waje kumwondolea matatizo hayo.

Matokeo yake, ni pamoja na kubaki kwenye matatizo hayo kwa muda mrefu. Ndiyo maana watu wamfahamuo kwamba mtu huyo amebaki na matatizo bila kujishughulisha mwenyewe, humwambia kwamba, ‘aliyenyuma ndiye anayeusogelea moto.’

Methali hiyo hulinganishwa kwa watu ambao huwa hawafanyi kazi zao vizuri kwa sababu ya kutegemea kusaidiwa na watu wengine. Watu hao kubaki wakisumbuliwa na matatizo hayo kwa muda mrefu. Hawautumii vizuri muda wao katika kujilete maendeleo. Basi, katika kuwaambia waache tabia hiyo, wenzao husema, ‘aliyekonyuma ndiye anayeusogelea moto.’

Methali hiyo hufundisha watu kuacha tabia ya kutegemea au kusubiri kusaidia na watu wengine katika kutatua matatizo yao. Yafaa kila mmoja aitumie akili yake vizuri katika kutafuta ufumbuzi wa matatizo yake. Ni afadhali kwa mfano kuondoa tatizo la njaa, kwa mtu huyo kutumia muda wake vizuri katika kulima kwa bidii kubwa kiasi cha kutosha kumletea maendeleo kwenye familia yake.

Kwa hiyo, methali hiyo hufundisha kuwa, mtu mwenye shida ndiye anyeshughulika kutafuta utatuzi wa shida yake hiyo. Yafaa kila mmoja atumie akili na muda wake vizuri katika kuongeza juhudi za kufanya kazi ili kutatua matatizo aliyo nayo.

Luka 8:18.

fire-

African people-

ENGLISH: HE WHO IS AT THE BACK COMES NEAR THE FIRE.

The origin of this proverb is the problem that a person has in life. Such a person looks for various solutions to his or her problems. But then, they can also rely on other people by waiting for them to come and get rid of such problems on their behalf.

As a result, that person may stay with those problems for a long time. That is why people who know that the person has been in trouble without concern for themselves, tell him, ‘He who is at the back comes near the fire.’

The proverb is comparable to people who do not do their jobs well because of their reliance on other people. Those people remain suffering from those problems for a long time. They do not use their time well for development. So, in telling them to stop the habit, their peers say, ‘He who is at the back comes near the fire.’

The proverb teaches people about doing away with dependency on or with waiting for help from other people in solving their problems. It is important for each one to use well his/her brain in finding solutions to their problems. It would be better, for example, to eradicate starvation by working hard and by spending time in cultivating crops for the betterement of one’s family.

Thus, the proverb teaches people about working hard to find solution to their problems instead of walting for some other people to help them. It is important for everyone to use his/her time and resources well in solving their problems.

Luke 8:18.

244. AHO ALIHO MUNHU OJIKA ITICHIZA UGUJIYOMBELA.

AHO ALIHO MUNHU OJIKA, ITICHIZA UGUJIYOMBELA

Imbuki ya lusumo lunulo ilolile munhu uyo ali na jika. Umunhu ng’wunuyo agab’izaga na wib’akizu, nulu wikib’ukwa butale, ulu wigwa mhayo guliyombwa gulolile jika jakwe. Ulu wigwa chiniko, agub’iganikila kibhi abho bhaliguyomba umhayo gunuyo. Kunguno agamalaga ulubhango ulo gwendelea na mahoya genayo. Akomile nulu gwinga hoyi uja kungi uko bhanhu abho bhali na mahoya gawiza. Hunagwene abhanhu bhagayombaga giki, ‘aho aliho munhu ojika itichiza ugujiyombela.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalib’itegeleja chiza umumahoya gabho. Abhanhu bhenabho bhagikalaga na bhichabho bho mholele, kunguno bhalina bhulalang’hanu bhoguikomanya chiza imihayo iya guyomba. B’adaihoyelaga imihayo iyo idulile golecha kajile kagubhasega abhanhu abho bhalina jika. Abhanhu bhenabho bhadeb’ile igiki ‘aho aliho munhu ojika itichiza ugujiyombela.’

Ulusumo nululo lolanga bhanhu gub’iza b’alalang’hanu ulu bhalihoya na munhu uyo alinajika. Ubhulalang’hanu bhunubho bhugubhenhela witegeleja bho gudula gukomanya chiza imihayo iyaguholela umumahoya gabho na bhanhu abho bhali na jika. Mukajile kenako, bhagudula gwikala bho mholele na bhichabho umuwikaji b’ob’o.

KISWAHILI: ALIPO MTU MWENYE DOSARI, SI VYEMA KUIZUNGUMZIA.

Chanzo cha methali hiyo chaangalia mtu mwenye dosari. Mtu huyo huwa na wasiwasi au hali ya kushituka akisikia neno likizungumzwa lihusulo dosari yake au kilema chake. Akisikia hivyo hujisikia vibaya na kuwafikiria vibaya pia wale wanaozungumzia neno hilo.

Mtu huyo huweza hata kuondoka kwenye maeneo yale na kwenda sehemu nyingine kule ambako wanamaongezi mazuri, kwa sababu hukosa raha ya kuendelea kubaki pale. Ndiyo maana watu husema kwamba, ‘alipo mtu mwenye dosari si vyema kuizungumzia.’

Methali hiyo, hulinganishwa kwa watu waliona umakini mzuri katika maongezi yao. Watu hao huishi na wenzao kwa amani, kwa sababu wana busara ya kuchagua maneno ya kuongea wakiwa pamoja na wenzao wenye dosari au vilema. Huwa hawayaongei maneno yale yawezayo kuonesha hali ya kuwacheka wenye dosari au mapungufu fulani katika miili yao. Watu hao waelewa kuwa, aliko kwenye dasari si vyema kuizungumzia.’

Methali hiyo hufundisha watu kuwa na busara ya kuchagua maneno ya kuongelea wawapo na watu wenye dosari. Busara hiyo, itawaletea umakini wa kuyaacha maneno yale yahusuyo dosari za watu walionao kwenye maongezi yao. Busara hiyo itawawezesha kujihadhali kugusia dosari hizo wakati wa mazungunzo yao, na hivyo kuwapa nafasi ya kuishi kwa amani na wenzao.

Mt. 18:6-7;

Lk 17:1-2.

disability-black

ENGLISH: WHERE THERE IS A PERSON WITH A DEFECT, IT IS NOT GOOD TO TALK ABOUT IT.

The origin of this proverb is a person with a defect such as a disability. Such a person becomes anxious or nervous when he/she hears people speaking about his or her defect. When that happens, he or she thinks negatively of those who speak about his or her defect.

The person may even move from that place to another one where there are good conversations, which are not interested on his or her defect. That is why people say, ‘Where there a person with a defect, it is not good to talk about it.’

The proverb is used comparatively to refer people who conduct good conversations. These people live with their neighbors in peace, because they know how to choose words to use with their defected counterparts. They do not use words that may denote perjoration against those people. Those people understand that, ‘Where there is a person with a defect, it is not good to talk about it.”

This proverb teaches people about the wisdom of choosing words to speak to people with defects. This prudence will make them more careful about omitting the words about the defects of people in their conversations. This prudence will allow them to be careful about touching such flaws during their their conversations, thus giving them the opportunity to live in harmony with their peers.

Mt. 18: 6-7.

Lk 17: 1-2.

243. LIGELE LYA B’AKENGEJI LILIMBA LYIMBO LYA B’ULUMBI KULI MULUNGU NU KUB’ANZILISHI B’AB’UKENGEJI

LIGELE LYA B’AKENGEJI LILIMBA LYIMBO LYA B’ULUMBI KULI MULUNGU NU KUB’ANZILISHI B’AB’UKENGEJI.

Balikihamo na bha: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin, Mabula, Clement na bhangi b’ingi.

KISWAHILI: KIKUNDI CHA KAMATI YA UTAFITI NDOLELEJI, KIKIIMBA WIMBO WA SHUKRANI KWA MUNGU, NA KWA WAANZILISHI WA UTAFITI.

Hao ni pamoja na: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin, Mabula, Clement na wengine wengi.

ENGLISH: NDOLELEJI RESEARCH COMMITTEE GROUP SINGING A GRATITUDE SONG TO GOD AS WELL AS TO THE RESEARCH FOUNDERS. Video

They include: Rev. Joseph Healey, (Ng’wana Healey), Rev. Donald Sybertz, (Ng’wana Helena), Rev. Sandu, Martin, Mabula, Clement and others. Video of the research committee group singing. Video

IMG_20190704_092150_0

242. NG’WIJINJA INGONG’HO NG’WAGULA NG’HOME!

Imbuki ya kahayile kenako ilolile ngong’ho na ng’home. Ingong’ho igalenganijiyagwa na ginhu ijo jili ja solob’o, ing’home igalenganijiyagwa na ginhu ijasagara.

Kuyiniyo lulu, akahayile kenako kalolile bhanhu abho bhagajinjaga ginhu ijo jili na solobho nhale guti lishamba. Aliyo lulu, ihela jinijo bhagajigulilaga ginhu ijo jidi na solobho, guti gujinja ishamba na gugula pigipigi.

Abhanhu bhenab’o b’agagulaga ginhu ja sagara. Hunagwene bhagawilagwa na b’ichab’o bho kahayile kenako ulu b’ajijinja iginhu ja solob’o na gugula ginhu ija sagala.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagajikenagulaga ijikolo jabho ku ginhu ijo jidi na solobho. B’agajitumamilaga isab’o jab’o jinijo b’o gujigulila ginhu ijo jili jasagara. Abhichab’o bhagab’ahugulaga abhanhu bhenabho bho gubhawila giki, ‘bhajinja ngong’ho b’agula ng’home.

Akahayile kenako kalanga bhanhu gujitumila isab’o jabho bhogujigulila ginhu ijo jilinasolobho. Kab’alemeja abhanhu bhenabho ugujikenagula isab’o jinijo kugiki jidule gub’ambilija ahashigu ijahab’utongi.

KISWAHILI: MMEUZA BUNDUKI MKANUNUA RUNGU!

Chanzo cha msemo huo huangalia Bunduki na Rungu. Bunduki hulinganishwa na kitu cha thamani kama shamba, na Rungu hulinganishwa na kitu kisicho na thamani kama pikipiki ikilinganishwa na shamba. Hicho ni kitu cha hovyo.

Kwa hiyo basi, msemo huo huangalia watu wale wauzao vitu vya thamani kubwa na kuitumia pesa hiyo kwa kununulia kitu cha hovyo, yaani kitu kisicho na thamani.

Watu hao huambiwa na wenzao wakionywa kwa kutumia msemo huo wauzapo vitu vya thamani na kuitumia vibaya hela hiyo waliyoipata. Wenzao hao husema, “mmeuza Bunduki mmenunua Rungu!”

Msemo huo hulinganishwa kwa watu wale watumiao vizuri mali zao kwa kuzinunulia vitu visivyo na thamani. Watu hao huzitumia mali zao kwa kununulia vitu vya hovyo. Wenzao huwaonya kwa kuutumia msemo huo wakisema, ‘mmeuza Bunduki na mmenunua Rungu.’

Msemo huo hufundisha watu kutumia mali zao kwa kununulia vitu vyenye thamani badala ya kuziharibu kwa kuzitumia kwenye mambo ya hovyo.

Msemo huo huwakataza watu hao kuziharibu hovyo mali zao ili ziweze kuwasaidia baadaye kwa kuwaletea maendeleo maishani mwao. Wasiuze vitu vya thamani kama shamba na kununua pikipiki.

Matendo ya Mitume 2:36-39.

maasai with stick

ENGLISH: YOU HAVE SOLD A GUN AND BOUGHT A CLUB!

The origin of this saying is a gun and a club. A gun is compared to something that is valuable such as a field. A club is compared to something less valuable as a motorcycle in comparison with a field, which is considered to be a useless thing.

Therefore, the saying suites those people who sell valuables and spend the resulting money on buying something of less value or of no value at all.

These people are told this saying by their peers as a warning when they sell valuables and misuse the money they have earned. Their peers say, “You have sold a gun and bought a club!”

The saying is used compared to remind people to make good use of their possessions by purchasing valuables. Such people should not blindly use their wealth to buy luxurious items. Otherwise, their peers will warn them by using the saying, ‘you sold a gun and bought a club.’

The saying teaches people to use their possessions by buying valuable things instead of wasting them.

It prohibits them from misusing their properties so that they can benefit them in the future by bringing prosperity to their lives. They should not sell precious things like a farm for buying a motorcycle.

Acts 2: 36-39.

241. LYIMBO LYA GUNNUMBILIJA MULUNGU

YUSTINA DEUS O JIKUNDI JA B’AKENGEJI B’A KAMATI YA NDOLELEJI ALIMBA LYIMBO LYA GUNUMBILIJA MULUNGU UYO AGAMPIJA PADRI DONALD SYBERTS NG’WANAHELENA OHO OLIOSADA.

KISWAHILI: WIMBO WA SHUKRANI KWA KWA MUNGU

YUSTINA DEUS WA KIKUNDI CHA KAMATI YA UTAFITI CHA NDOLELEJI AKIIMBA WIMBO WA KUMSHUKURU MUNGU KWA KUMPONYA PADRI DONALD NG’WANAHELENA ALIYEKUWA MGONJWA.

ENGLISH: A THANKSGIVING SONG TO GOD

YUSTINA DEUS OF NDOLELEJI RESEARCH COMMITEE GROUP, SINGING A THANKSGIVING SONGVIDEO TO GOD FOR HEALING FR. DONALD SYBERTZ WHO WAS SICK.

IMG_20190724_133620_6

SAMIKE ADADULILE UGUHU

MULA

B’ULUMBI

Samike olintongezi o mbina ya Bagalu, uyo olinduja noyi na okindaga b’ojinagu umuwikindi bhokwe na luganda lo mbina ya B’agika. Uluganda lo B’agika lugab’iza na wilu, na lugachola nzila ja gudula gunhabhula USamike. Aho magemero mingi gaduma, lushugu lumo umujilabhu ja walwa, abhanishi wakwe bhaganlabhula USamike ub’iza nsadu noyi. Unfumu okwe uomakanza genayo, adadulile ugunlagula. Huna uja kubhafumu bhangi nabho bhugaduma ugunlagula.

Nose aho wikala adalile kulikanza lya shugu itano, na giko uduma ugusiminza, USamike agabhuchiwa na bhahemba bhakwe mpaga gukaya ya nfumu ntale uyo agapijaga witanagwa, Luhumbika, huko agaja ugalagulilwa mpaga upila.

Aho opijiwa, USamike agapandika bhuyegi bhutale noyi mpaga utunda na lyimbo lya bhulumbi kuli Luhumbika. Agasiminza bhuli kwene alilyimba ilyimbo linili ilya bhukumilija na bhulumbi. USamike adadulile uguhumula, aliyo umuwikindi bho mbina agendelea ugubhawila abhanhu ginhu jitale ijo ULuhumb

ika ong’witila. Agimba:

Ugusada idigucha. Napandika hambohambo gete. Napijiwa. Bhana b’ane, yegagi kihamo nane. Luhumbika huyo unipija. Nalilomba wikale bhulunga kele! Uwei alinfumu ntale uyo agapijaga. Ubhugota bhokwe bhulibho nhana bhulina nguzu noyi ikibhugahangijaga abhanishi bhaduma ugunilabhula. Bhugota bhokwe bhuli na nguzu kukila abhanishi. Ulu nioliadiweyi ninacha. Ninadimhola mpaga lelo.

Yalinduhu inzila yingi ukuli nene. Oliadiho munhu ungi uyo ninansanga. Luhumbika aganifyadula guti umoagitilaga umeja omadafari ulualilubha b’ulolo b’upya b’o madafari, guti giki nafuma munda muli mayu one.” Uk. 95, mujitabho ja Jigano za Jiafrika, ku bhahubiri na b’ang’walimu, jandikwa na Joseph G. Healey, MM. Jakengelwa na Bakengeji bhusuguma bha Bujora.

KISWAHILI: SAMIKE HAKUWEZA KUNYAMAZA

SHUKRANI

“Samike alikuwa ni kiongozi wa ngoma ya Bagalu aliyefanikiwa sana na ambaye alishinda kwa urahisi mashindano dhidi ya Kikundi cha Ngoma ya Bagika. Kikundi cha Bagika kikawa na wivu, na husuda na kutafuta njia ya kuweza kumdhuru Samike. Baada ya majaribio mengi kushindwa, siku moja katika klabu ya pombe, adui zake walimdhuru Samike na akawa mgonjwa sana. Mganga wake wa wakati ule hakuweza k

umtibu. Ndipo akawaendea baadhi ya waganga wengine ambao nao pia walishindwa.

Hatimaye, baada ya kushinda bila kula kwa muda wa siku tano, na hivyo akashindwa kutembea, Samike alibebwa na wafuasi wake hadi nyumbani kwa mganga mkuu wa uponyaji, aitwaye Luhumbika, ambako ndiko alikotibiwa na kupona.

Baada ya kuponywa hivyo, Samike alijawa na furaha kubwa ilioje hata akatunga wimbo wa shukrani kwa Luhumbika. Alisafiri kila mahali huku akiuimba wimbo huo wa sifa na shukrani kwa Luhumbika. Samike hakuweza kunyamaza, lakini katika mashindano ya ngoma aliendelea kuwaambia watu juu ya mambo makuu ambayo Luhumbika alimtendea. Aliimba:

Kuugua siyo kufa. Nimepata nafuu kabisa. Nimeponywa. Watoto wangu, furahini pamoja nami. Luhumbika ndiye aliyeniponya. Naomba aishi milele! Yeye ni mpanga mkuu mponyaji. Dawa yake ya kweli ina nguvu sana kwani huwafanya maadui washindwe kunidhuru. Dawa yake ina nguvu zaidi kuliko ya maadui. Kama asingekuwa yeye ningekuwa nimekufa. Nisingekuwa hai bado.

Hapakuwepo na njia nyingive kwangu. Hakakuwepo na mtu mwingine ambaye ningemwendea. Luhumbika aliniinua kutoka kwenye kitanda. Aliniponyesha. Luhumbika alinifyatua kama afanyavyo mtengenezaji wa tofali anavyokanda udongo mpya wa matofali kana kwamba nilitoka tumboni mwa mama yangu.” Uk. 95, wa kitabu cha Hadhithi za Kiafrica, kwa Wahubiri na Walimu, cha Joseph G. Healey, MM. kilichotafitiwa na Kamati ya Utafiti ya Wasukuma, Bujora, Tanzania.

Grateful song from Ndoleleji Research committee group video

ENGLISH: SAMIKE COULDN’T KEEP SILINT

THANKSGIVING,

Samike was a very successful dance leader of Bagalu group and would easily win the competitions against the Bagika Dance Group. The Bagika became very jealous, envious and looked for ways to harm Samike. After several unsuccessful attempts, one day at a local beer party, his enemies bewitched Samike and he became seriously ill. His regular diviner-healer could not cure him. Then he went to several other ordinary diviner-healers who also failed to cure him.

Finally, after going without food for five days and being unable to walk, Samike was carried by his disciples to the home of the great divine-healer, Luhumbika where he was eventually cured. After his recovery, Samike was overcome with joy and composed a song of thanksgiving to Luhumbika. He traveled everywhere singing this song of praise and thanksgiving. Samike could not keep silent, but at dance competitions he kept telling people the great things that Luhumbika had done for him. He sang:

To be sick is not to die. I am completely better. I am healed. My children, rejoice with me. Luhumbika is the one who healed me. May he live forever? He is a real divine-healer. His magical medicine is so powerful that it is impossible for the witches to harm me. His medicine is more powerful than the sorcerers. If it were not for him I would be dead. I would have no life in me.

There was no way out for me. I had no one else to turn to. I was in a hopeless situation. I was like one dead or lost. Luhumbika raised me up from my sick bed. He healed me. Luhumbika refashioned me like a brick maker makes a new mud brick as if I had just come from my mother’s womb.

African Stories For Preachers and Teachers (2005), p.95, compiled by Rev. Joseph G. Healey, MM. It was researched by Bujora Committee Research Group. It is also found in the www.afriprov.org.