Collected by: Don Sybertz, Scanned by: Cephas Yao Agbemenu

With special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Aho kale igiza nzala yitanagwa ya kundami. Nzala iyi igamala myaka idatu na nusu. Bhanhu bhagashila no, pye bhuli ndimu jashilaga. Bhanhu bhagahabhiha, abhangi bhagalekelelwa ng’holo duhu.

Waliho Ntemi witanagwa Ng’wana Nkuba osengelema. Ng’wana Nkuba wali na jisa jitale no uko bhanhu. Lushiku lumo agiza ngikulu ojinilamba gufuma Singida, ilina lyakwe wali Kabula, mbula nulu Kudema. Amina genaya alina giki ngemi wa mbula.

Ngikulu ng’wenuyo agazunilijiwa nu Ntemi kwigasha ho gupila nzala. Ngikulu ng’wene wali ngemi wa mbula. Aho wegela ugushiga ing’wa Ntemi ujibhisa ijibhiga gasegeno hado, kiya mdusaga. Ngikulu uhaya giki, “Aliyo Ntemi aliho na ng’wichane inuma nanekaga mdusaga, bihi fai.

Ngikulu ng’wene agayudima ng’holo ja Ntemi. Wadimilaga nuko wabhisila ijibhiga jakwe. Wasosejaga ijibhiga yatula mbula gabala gadoo nako kagadimilaga, ulu yatula imbula japandika bhung’welo wa minzi ing’holo jene.

Gagabhita makanza maguhi nulu shigu mpungati giki gunilila mafa kabala gadoo nako kagadimilaga duhu. Mshiku jene ng’ehu ing’holo jugaluka nu loya.

Ng’wana Nkuba ubhuja, “Hali mayu ugang’wisijaga he?” Ngikulu uhaya, “Hii! Nagang’wisijaga bho gukoya no niyo.” “Hali bhuli nadagubhonaga uko mongo?” Kaliho kalambo guko nagadimilaga.

Ng’wana Nkuba untuma munhu gugakungila bhagabhone nuko kagang’wishijaga. Ng’wambilija umo uwilwa agafade lushiku lumo nulu gachilula duhu.

Aho kachilula ubhuka nang’hwe agafadile, oja bho kwibhanda bhanda mpaga nuko kagadimilaga. Aho kegela jupela nhambo ing’holo jijile aho kabala gene.

Ng’wambilija aho oshiga ho ubhona mafa madoto, wibhanda bihi haho. Aho gashiga makanza ga gung’wisha kuja aho jibhiga gugajisoseja mbula yandya gutula, alolile duhu. Ng’holo jung’wa aminzi mpaga jutosha. Igantula pye nu ng’wei haho ibhandile.

Ng’wambilija ubhuka ajile kaya uganomela untemi. Aho ong’wila untemi ukumya no, iki chu giki gafumaga he amafa amadoto? Na gwene jigwibyalaga ing’holo jane gashi jigulyaga jashisha.

Ngikulu ng’wene utuja. Ng’wana Nkuba ubhuja, “hali mayu uli na mbula uko ugadimilaga,” Ngikulu ulema, “Nduhui unene imbula.” Ng’wana Nkuba umana kaduyomba, ugagulila ng`wenda gopi giki gadimi noi. “Jaga lulu mayu ugang’wenhe nu ng’wiyo ize kaya, obhipilile no uko masaga.”

Ngikulu uzunya nahene, kuja kugajenha ijibhiga jene mpaga hakaya. Ijibhiga nulu imbula yene yitanagwa, kabula, mbula, nulu kudema. Ng’wana Nkuba nang’hwe wandya gulangwa akabhegeje gahajibhiga, mpaga umana gete.

Ngikulu ng’wene usada ugaya, mbula yene yubhiza ya ng’wana nkuba. Ng’wana nkuba agakumuka mabala matale no na gupandika ilumbi litale no uko bhanhu.

SWAHILI: NJAA YA KUNDAMI

Hapo kale ilitokea njaa iitwayo ya kundami. Njaa hiyo ilichukua miaka mitatu na nusu. Watu walikwisha sana, na hata wanyama wa porini walikwisha. Watu walikuwa maskini, wengine walibaki na kondoo tu.

Alikuwepo Mtemi  aliyeitwa Ng’wana Nkuba wa Sengelema. Alikuwa na huruma kubwa sana kwa watu. Siku moja alikuja bibi kizee wa kinyilamba kutoka Singida, jina lake lilikuwa Kabula, mvua au kujaribu mvua. Majina hayo yalimaanisha mtu wa kujaribu kuleta mvua.

Bibi kizee huyo alikubaliwa na Mtemi kukaa hapo kwa ajili ya kupona njaa. Kwa vile alikuwa mtu wa kujaribu kuleta mvua, alipokaribia kufika kwa Mtemi, alificha kijungu mbali kidogo, mashariki kwenye vichaka. Bibi kizee alisema, “Lakini Mtemi yupo na mwenzangu nyuma nimemwacha kwenye vichaka, karibu kidogo.

Bibi kizee huyo alianza kuchunga kondoo wa Mtemi. Alikuwa akichungia kule alikofichia kile kijungu chake. Alikuwa akichochea moto mvua inanyesha kwenye sehemu ndogo aliyochungia. Iliponyesha mvua kondoo wanapata sehemu ya kunywea maji.

Ulipita muda mfupi kama siku saba hivi, sehemu hiyo majani yakawa ya kijani kwenye kisehemu kicho kidogo alichokuwa akichungia. Katika siku chache, kondoo wakawa na afya njema.

Ng’wana Nkuba aliuliza, “Hivi mama unanyweshea wapi?” Bibi kizee alisema, “Hii! Nanyweshea kwa kuhangaika mno lakini.” Mtemi akauliza, “Kwa nini sikuoni mtoni?” Bibi kizee, alijibu, “Kuna kadimbwi huko ninakochungia.”

Ng’wana Nkuba alimtuma mtu kwenda kunyemelea ili akaone huko anakonyweshea yule bibi kizee. Msaidizi mmoja aliambiwa amfuate bibi yule kuanzia pale anapotoa wale kondoo kwenda kuchunga.

Alipotoa mifugo nje naye akaanza safari ya kumfuata.  Alienda kwa kujificha ficha mpaka kule anakochungia. Alipokaribia kondoo walikimbia mbio kwenda kwenye sehemu hiyo.

Yule msaidizi alipofika hapo akaona nyasi mbichi, akajificha karibu. Ulipofika muda wa kunywesha yule Bibi alienda kuchochea kwenye kijungu hicho, mara mvua ikaanza kunyesha, naye akiwa anaona tu. Kondoo walikunywa maji mpaka kutosha. Ile mvua ilimnyeshea hata yeyé pale alipokuwa amejificha.

Yule msaidizi alianza safari kwenda nyumbani akamsilimlia Mtemi. Alipomwambia Mtemi alishangaa mno. Kiangazi hiki majani mabichi yametoka wapi? Ndiyo maana kondoo wangu huzaliana kumbe huwa wanakula mpaka wanashiba.

Yule Bibi kizee akawapeleka kondoo nyumbani. Ng’wana Nkuba, aliuliza, “hivi mama una mvua huko unakochungia?” Bibi kizee alikataa, “Mimi sina mvua.”  Ng’wana Nkuba, akafahamu kuwa hatasema, akamnunulia nguo nyeusi kwa vile ni mchungaji sana. “Nenda basi mama ukamlete na mwenzio aje nyumbani, amechakaa mno huko maporini.”

Bibi alikubali, ‘sawa’, kakaenda kukichukua kile kijungu mpaka nyumbani. Kijungu au mvua yenyewe iliitwa, kamvua, au “kudema” kujaribu.  Ng’wana Nkuba naye alianza kufundishwa namna ya kutengeneza hapo kwenye kijungu mpaka akaelewa kabisa.

Yule Bibi kizee aliugua akafariki, mvua hiyo ikawa ya Ng’wana Nkuba.  Ng’wana Nkuba alisifika kwenye sehemu kubwa na kupewe shukrani mno kutoka kwa watu.

ENGLISH: THE FAMINE OF KUNDAMI

Long ago, there was severe famine called Ya Kundami (of kundami). The famine took three and a half years. Many people died, and even wild animals died. It left many people poor, some remained only with sheep.

At that time, there was a king named Ng’wana Nkuba of Sengelema. He had great compassion for people. One day an old Nyilamba woman from Singida came.Hername was Kabula, (which means rain or the one trying to bring rain). That old lady was received and permitted by the King to stay in his kingdom for the famine survival. The old woman was a rain maker.When she approached the king, she hid a little pot behind, in a distance, in the east of the bushes. She told the king, “My Lord, I came with a companion whom I have left  in the bushes not very far from here”.

The old woman was given the task of taking care of the sheep of king. As she was grazing the sheep where she had hidden her little pot, she could stir up fire. As a result, the rain fell in a small area where she grazing the sheep. When it rained the sheep found a place to drink.

After about seven days, the grasses were green in the little part that she was feeding the sheep. A few days later, the sheep became healthier.

Ng’wana Nkuba asked, “Woman,where do you get water for the sheep to drink?” She said, “I just strive like other people.”The King asked, “Why don’t I see you at the river?” The old lady answered, “There is a small pond there.”

Ng’wana Nkuba sent someone to follow so that he could see where the old lady got water. The king’sassistant had  to follow the old lady from the time she went out with the sheep to feed.

The king’s assistant went behind the old lady, hiding. When the old lady  approached the place, the sheep ran towards the place.

To the king’s the assistant’s surprise, there was green grass. He hid himself nearby and watched what the old lady was doing. When it was time for the sheep to drink, the lady could go to stir the fire in the little pot.Then, the rain started to fall. The sheep drank enough water. The king’s assistant got rained from where he was hiding.

Having finished the spy work, the assistant went home and he had to report what he had witnessed.When he told the king, he was very surprised. The king then said, “I was wondering where the green grasses came from in this dry summer. Now I know why my sheep breed. They eat until they are satisfied.

As usual, the old lady took the sheep home. Ng’wana Nkuba asked her, “Lady,do you have a rain there in the wilderness?” She denied as she said, “I have no rain.” Ng’wana Nkuba knew that she would not reveal her secret. He bought her black clothes. Then the king said, “Lady, go and bring your companion here. She must be tired staying alone there in the forests.”

The old lady said, ‘Okay,I will’. Then the old woman went to pick up that little pot to the king’s house. The little pot or rain itself was called little rain  or “cut” or“try”. Ng’wana Nkuba also began to be taught how to make rain until he fully understood.

Finally, the old lady became ill and died.Then Ng’wana Nkuba became the owner of that rain. Because of all that happened, Ng’wana Nkuba was given a lot of thanks by the people.

Collected by: Don Sybertz, Scanned by: Cephas Yao Agbemenu

With special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Waliho Ntemi walazenganilwe na kahabhi. Huna lulu kahabhi kenako kali katolile nkima wawiza nginu. Huna lulu Ntemi wigonga kuntaja nkima uyo. Aling’wila giki, “Tukabhanage nakwinhe unke wane, nang’ho uninhe nke wako.”

Bhizunilija bhose, aho wiza kuntola nkima ng’wenuyo ugakonda no, nu nkima uyo kantolaga akahabhi ugina no. Huna lulu Ntemi umuja ng’habhi, “Kunguno ki nkima hali nene wali wabhubhi aliyo hali bhebhe wabhela?”

Ng’habi ung’wila Ntemi, “Nishage nyama ya lulimi.” Huna lulu Ntemi wandya kuyusinza mang’ombe, wanzugila nke malulimi aliyo nahene ongeja gukonda.

Nose Ntemi ung’wila ng’habhi, “Litwalage like lyako, nshoshage nke wane.” Aha wiza kunshosha shiku ikumi atajimalile wandya hangi gukonda.

Uyo wanshosha kuli ng’habhi wandya hangi kugina. Nose Ntemi usaya ukang’wila giki, “Ulu utaniwilile ishikaginyaga bhakima ndi kubhulaga.”

Kahabhi kung’wila, “Unene nakakuwilaga ulang’winhage nyama ya lulimi, kwene kuhaya giki, lekaga kunduka nke wako, unomela mihayo ya nyafulafula.” Aho oya kudukwa na wandya kuhoyelwa chiza wandya na kugina.

Kiswahili: Ulimi Hutengeneza Mji

Alikuwepo Mtemi aliyeishi jirani na Maskini. Yule masikini alikuwa ameoa mwanamke mzuri sana na mnene. Basi Mtemi alitaka kumnyang’anya mwanamke, yule maskini. Alimwambia kwamba, ‘Tubadilishane nikupe mke wangu nawe unipe mke wako.’

Walikubaliana wote, alipokuja kumuoa mwanamke huyo alikonda mno. Na mwanamke yule aliyeolewa na yule maskini alinenepa mno. Basi Mtemi akamuuliza yule maskini, ‘Kwa sababu gani mwanamke kwangu alikonda na kwako amekuwa mzuri?’

Maskini alimwambia Mtemi, “Mlishe nyama ya ulimi.” Basi Mtemi akaanza kuchinja ng’ombe, na kumpikia mke wake huyo nyama ya ulimi, lakini aliongeza kukonda.

Mwisho Mtemi alimwambia maskini, “Chukua mke wako, mrudishe mke wangu. Alipomrudisha hakumaliza siku kumi akaanza tena kukonda.

Aliyemrudisha kwa maskini akaanza kunenepa tena. Safari hii Mtemi alikasirika, akamwambia hivi, “Kama huniambii kile kinachonenepesha wanawake, nakuua.”

Kamasikini kakamwambia, “Mimi huwa nakuambia umlishe nyama ya ulimi, ndiyo kusema, acha kumtukana, au kumfokea mke wako, umwambie maneno ya kumfurahisha.” Alipoachwa kutukanwa, akaanza kuelezwa maneno mazuri,  na akaanza kuongeleshwa maneno mazuri, alianza na kunenepa.

ENGLISH: TONGUE BUILDS A FAMILY

There was a king living next to the poor. The poor had married a beautiful and a fat woman. So the king wanted to take the woman of the poor one. The poor told the king, ‘Let us exchange wives. I give you my wife to and you give me yours.

They both agreed. A few days later, the newly gotten woman started getting thin. At the same time,the woman who had been married to the poor was becoming fatter and fatter. So the king asked the poor, “Why did the woman become thin after you gave her to me? I rember she was beautiful the time you gave her to me.”

Then the poor man said, “Feed her the tongue as meat.” So the king began to slaughter calves, and to cook for his wife the meat from the tongue. The more he did that, the thinner the wife became.

Finally, the king told the poor, “Take your wife and bring back my wife.”The returned wife started thinning within ten days.The one who had been brought back to the poor began to get fatan gain. This time the king got angry, and said to the poor, “If you don’t tell me what makes women fat, I kill you.”

In response, the poor said to him, “I told you to feed the meat of the tongue.That is to say talk to them sweet words. You should  say words that will make your wife happy.Tell her something to please her.” When the king’s wife was not abused, she began to become fat. The king had at last discovered the secret.

Collected by: Don Sybertz, Scanned by: Cephas Yao Agbemenu
With special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Nchilu ogusamba bhiloleji uleka abhabhini. Oliho ngosha umo olagijaga mbina ha ng’wakwe. Ulubhandya ugubhina, osola jisambo obhinha abhanhu abhobhizaga gwilolela, oleka abho bhagubhinaga.

Ugwene guhaya giki, ulu namugi agamalilaga sabho jakwe kuwalwa nulu kubhashimbe, agusambaga bhiloleji.

Kiswahili: Mwenye Hasira Huzawadia Watazamaji Anaacha Wachezaji

Mwenye asira huzawadia watazamaji na kuwaacha wachezaji. Alikuwepo mwanamume mmoja aliyekuwa anaagiza ngoma kwake. Wakiaanza kucheza alichukua zawadi anawapa watu waliokwenda kutazama, aliacha waliokuwa wanacheza.

Ndiyo kusema kwamba, kama mwenye nyumba anamalizia pesa zake kwenye pombe au kwa wanawake, anazawadia watazamaji.

ENGLISH: A STUPID MAN REWARDS VIEWERS RATHER THAN DANCERS

There once lived a man who one day invited different groups of dancers to his house. After the dancers had started dancing, he gave gifts to the viewers who had come to watch them dance, instead of giving them to the dancers.

The moral of this tale is that a man who wastes his money on alcohol or women rewards viewers rather than dancers.

 

 

Collected by: Don Sybertz, Scanned by: Cephas Yao Agbemenu

With special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Lushiku lumo Lung’wando akawilwa na Mulungu, “Bhebhe ng’wana Kang’wa, ukafule mhembe ya kugabhanha mikila bhana ndimu. Jilalikage pye indimu ujiwile jize kugabhanha mikila.” Nguno shiku jenijo ndimu pye jali jitina mikila. Huna lulu ng’wana Kang’wa akafula mhembe umo akawililwa na Mulungu.

Aho wela ndimu jandya kwiza aho jitanilagwa. Aliyo ndimu imo Mhimbi yubhiza itujaga. Ulu bhabhita bhiye bhajile bhamuja giki, “Bhuli ubhebhe utujaga kujusola mikila?” Nang’hwe uhaya giki, “Tongagi duhu aying’we, unene nakwiza hanuma, nguno ngabhi nu mami (ja ng’wa mami najo jane) Nakwisanga duhu natulilagwa.”

Bhamanuja cheniko, bhaja bhakashoka na mikila. Kushika Mhindi muna Mhimbi ubhuka ajile. Aho washika ko unsanga ng’wana Kang’wa mamiye uhaya, “Mami, ninhage nu nene unkila nizila.” Mamiye uhaya giki, “Yashilaga imikila ng’wipwa wane, nu nene nendulebhela, nasolaga kadololo duhu.” Mhimbi wandya kulila ucha soni upela ku mapilinga. Kushika lelo Mhimbi akikalaga ku mapilinga wibhisabhisaga, ogoha kwisanja na bhiye angu akusekwa iki atina nkila.

Kiswahili: Sungura Na Pimbi

Siku moja Sungura aliambiwa na Mungu, “Wewe Ng’wana Kang’wa, kapulize filimbi ya kugawana mikia wanyama pori. Waalike wanyama pori wote waje kugawana mikia.”

Basi kwa hali hiyo Ng’wana Kang’wa alipuliza filimbi kama alivyoambiwa na Mungu. Hii ni kwa sababu siku hizo, wanyama pori hawakuwa na mikia.

Kesho yake wanyama pori walianza kwenda pale walipoalikwa. Lakini mnyama mmoja jina lake Pimbi hakuenda. Walipopita wenzake wakienda walimuuliza hivi, “Kwa nini wewe huendi kuchukua mikia?” “Ninyi Tangulieni tu mimi nitakuja baadaye, kwa sababu mgawaji ni mjomba wangu (mali ya mjomba nayo ni yangu) nitaikuta tu nimewekewa.”

Walikuwa wakienda hivyo, wanaenda na kurudi na mikia. Kufika jioni akaanza safari ya kwenda. Alipofika akamkuta mjomba wake Ng’wana Kang’wa, akasema “Mjomba, nipe na mimi mkia nimefata.”

Mjomba wake alisema hivi, “Imeisha mikia mpwa wangu, na mimi kidogo nikose, nimechukua kadogo tu.

Pimbi alianza kulia akaona aibu akakimbilia kwenye mawe. Mpaka leo Pimbi huwa anakuwa maporini kwenye mawe akijificha ficha. Alishaogopa kuchangamana na wenzake eti atachekwa kwa vile hana mkia.

ENGLISH: THE HARE AND THE HYRAX

One day, God said to the Hare, “Ng’wanaKang’wa (a nick name for the Hare) blow the whistle so that all wild animals can come here to get tails.”

Ng’wanaKang’wa did as God had told him. In those days animals did not have tails.

The next day nearly all wild animals went to the place where God wanted them to gather. But one animal called Pimbi (Hyrax) did not go. As the other animals passed by his place, some of them asked, “Why are you not going to the place where we’re going to get tails?”

“Just go. I’ll come later and get my tail,” he said. “The tail distributor is my uncle (my uncle’s property is mine, too). I’ll certainly get a tail.”

The other animals went and got the tails. In the evening, Pimbi went, too. When he arrived at the place, he said to Ng’wanaKang’wa, “Uncle, I came to get a tail. Please give me one.”

His uncle said, “My nephew, I’ve run out of tails.”

Pimbi began to cry. He was so embarrassed that he ran to the rocks. To date, Pimbi hides on the rocks. He doesn’t want to be close to other animals because he fears that they might laugh at him because he doesn’t have a tail.

 

Collected by: Don Sybertz, Scanned by: Cephas Yao Agbemenu

With special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Waliho nsaji umo aha mhunze aladina myenda. Agaja kubhamaduka gujulomba myenda, ugimiwa ugapejiwa uwilwa dingilage aha isaji ebhe. Munhu ng’wenuyo akinga uja kulinwani ng’wiye katibu kata, John Nkinga ugalomba kwenuko myenda.

Katibu kata ung’winha unsaji ng’wenuyo myenda. Ng’waka gwenuyo bhugigela bhusatu bhojipindupindu. Aha makanza gene bhaliho na bhajinja bha Shi.

Katibu kata ubhajija kujinja Shi kunguno ya bhusatu wenubho bhojipindupindu. Bhajinja bha Shi bhiwila giki dumulagagi ung’wenuyu ni bhuli alidujija guguja Shi? Dulile he?

Bhizunilija shene ng’hana bhamulage. Ahi kanza bhakwilomelaga oliho unsaji uyo aginhiwa myenda nu John Nkinga aladegelekile, abhoyi abhajinja bha Shi bhahayaga giki ung’wenuyo amasala magehu nekagi duhu adita nulu ki.

Unsaji uyu nwani ng’wiye ong’wa katibu kata uja ukang’wila giki abhajinja bha Shi bhahaya giki, “Bhaliza gugubhulaga kunguno obhajija gujinja Shi.

Katibu kata ahawigwa chene uja kuli mkuu /ntale o wilaya ugalomba bhuhamisho usamiwa uja gujutumamila Masanga.

Yubhiza sawa nulu sumo ulo lulihaya giki, “Nipijage lohasilili nang’ho nalagupija lohigulya.

Kiswahili: Niokoe Ya Chini Chini Nami Nitakuokoa Ya Juu Juu

Kulikuwa na kichaa mmoja pale Mhunze hakuwa na nguo. Alienda kwa wenye maduka kuomba nguo, akanyimwa na kufukuzwa akaambiwa ‘tuondokee hapa kichaa wewe.’

Mtu huyo aliondoka akaenda kwa rafiki yake katibu kata, John Nkinga kuomba huko nguo. Katibu kata alimpa kichaa huyo nguo. Mwaka huo uliingia ugonjwa wa kipindupindu. Wakati huo pia walikuwepo wauza samaki.

Katibu kata aliwakataza kuuza samaki kwa sababu ya ugonjwa huo wa kipindupindu. Wauza samaki waliambizana kwamba wamuue huyo katibu, kwa nini aliwakataza kuuza samaki? Wangekula wapi? Walidai hivyo.

Walikubaliana hivyo kwamba wamuue. Wakati wakizungumza alikuwepo yule kichaa aliyepewa nguo na John Nkinga akisikiliza, wao wauzaji wa samaki walifikiri kwamba huyo ana akili ndogo tu hangefanya kitu chochote.

Kichaa huyu rafiki ya katibu kata alienda kumwambia hivi, wauza samaki wamesema kwamba, “Wanakuja kukuua kwa sababu umewakataza kuuza samaki.

Katibu kata aliposikia hivyo, alienda kwa mkuu wa wilaya kuomba uhamisho akahamishwa kwenda kufanya kazi Masanga.

Ikawa sawa na methali imesamayo hivi, “Niokoe ya chini chini nawe nitakuokoa ya juu juu.”

ENGLISH: SAVE ME NOW AND I’LL SAVE YOU IN FUTURE

Once upon a time, there was a madman at Mhunze. He used to go about naked. He went to shop owners to beg for clothes. He was refused and told to get away from them.

The madman went to his friend, a ward secretary called John Nkinga, to beg for clothes. The ward secretary gave him clothes. The same year cholera broke out in their village. There were fish sellers in the village.

The ward secretary forbade them to sell fish because of cholera. The traders asked the madman to kill the secretary because he had forbidden them to sell fish. “How else can we earn a living?” they asked.

They agreed to kill him. While speaking, the madman, who had been given clothes by John Nkinga, was listening to them. The fish sellers thought that he had just a little mind and that he could do nothing.

The madman went to the ward secretary and said to him, “The fish sellers are coming to kill you because you’ve forbidden them to sell fish.”

When the ward secretary heard it, he went to the district commissioner to request that he be transferred to Masanga.

What happened was similar to the saying “Save me now and I’ll save you in future.”