Sukuma

233. IJO JINIHANGA JILINIGUDI

Imbuki ya Lusumo lunulo ilolile ihanga na nhuni ya ng’wa munhu. Ilihanga ligalingisilaga wandijo b’o ng’wa munhu, nulu ginhu jileb’e. Inhuni igalingisilaga nhalikijo yakwe umunhu ng’wunuyo, nulu iginhu jinijo.

Kuyiniyo lulu, b’uli jene ijo jilinihanga jidagaiyagwa inhuni, ilingisilile giki, b’uli jene ijilinawandijo jidagayiyagwa inhalikijo.

Ulusumo lunulo, lugalenganijiyagwa kub’anhu abho bhagiganikaga giki, b’agwikala bhulunga kele ehenaha welelo. Kunguno yiniyo lulu, ulu umo ob’o winga kuwelelo, bhagapandikaga wib’akizu bho gudula nulu gucha, kunguno ya wib’akizu b’unubho. Abhanhu bhenabho b’aghibhaga igiki, b’ulijene ijo jilinihanga jina nhuni.

Ijinagongeja, ulusumo lunulo hangi lugalenganijiyagwa kubhanhu abho bhagapandikaga mayange, nulu matwajo ayo galikihamo na bhusab’i, gub’iza bhalinhola, gupandika milimo na yingi mingi, umuwikaji b’ob’o. Ulusumo lunulo lugab’izukijaga abhanhu bhenab’o igiki, b’ulijene ijo jilinihanga, jidagayiyagwa inhuni.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na widohya b’o gwikala na bhanhu bho mholele. Uwikaji bhunub’o bhugabhadugijaga b’ingi uguginja amakoye gab’o chiza, nulu gugatumila chiza amatwajo gab’o, kunguno bhuli jene ijo jilinihanga jidakijaga ugub’iza ni nhuni. Hugwene guhaya giki, bhuli jene ijo jilinawandijo, jidagayiyagwa ugub’iza na nhalikijo.

KISWAHILI: KILA KILICHO NA SURA KINA KISOGO

Chanzo cha methali hiyo huangalia sura na kisogo cha mtu. Sura humaanisha mwanzo wa mtu au kitu fulani. Kisogo humaanisha mwisho wake huyo mtu au kitu hicho.

Kwa hiyo, kila kilicho na sura hakikosi kuwa na kisogo, humaanisha, kwamba, ‘kila kilicho na mwanzo hakikosi kuwa na mwisho.’

Methali hiyo, hulinganishwa kwa watu wafikirio kwamba wataishi milele hapa duniani. Kwa sababu hiyo, mmoja wao akifariki, watu hao hupata mshituko hata kupelekea kwa baadhi yao kupoteza maisha, kwa sababu ya mshituko huo. Watu hao husahau kuwa ‘kila kilicho na sura kina kisogo.’

Zaidi ya hayo, methali hiyo pia hulinganishwa kwa watu wapatao matatizo au mafanikio, yakiwemo yale ya kupata utajiri, kuwa na afya njema, kupata kazi na kadhalika, maishani mwao. Methali hiyo huwakumbusha watu hao kuwa kila kilicho na sura hakikosi kuwa na kisogo.

Methali hiyo hufundisha watu juu ya kuwa na unyenyekevu wa kuishi na watu kwa amani. Hali hiyo huwawezesha wengi kuyatatua vizuri matatizo yao, na kuyatumia vizuri mafanikio yao, kwa sababu kila kilicho na sura hakikosi kuwa na kisogo. Ndiyo kusema, ‘kila kilicho na mwanzo hakikosi kuwa na mwisho.’

elephant-richness

meditate-

ENGLISH: EVERYTHING THAT HAS A FACE HAS A BACK HEAD

The overhead proverb looks at the existence of the face and the back head, both being parts of a human being. On the one hand, the face signifies the beginning of person or thing, and on the other hand, the back head signifies the end of a person or thing. Therefore, everything that has a face also has an end, that is, the back head. This also means that ‘everything that has a beginning has an end.’

The proverb relates to those who think that they will live on earth forever. Thus, when one of them passes on, these people get so devastated to an extent of even losing their own life as well, due to the shock. They forget that ‘everything that has a face has a back head.’

In addition, the proverb is also relates to people who experience both success and problems. Success could be in form of wealth, good health, employment, and so on. The proverb reminds them that everything that has a face also has a back head.

The proverb teaches people about the importance of living with others in humility and in peace. This enables people to solve their problems effectively, and to make the most out of their success, because everything that has a face has a back head. This is to say, ‘Everything that has a beginning has an end.’

232. NHOLE NA GUKULIKILE

Imbuki ya kahayile kenako yingilile kulinkima na ngosha abho bhalihaya gwitola. Uumo obho agung’wilaga ung’wiye giki, ‘nhole nagukulikile.’ Umuguyomba chiniko alolecha giki, ulubhitola bhagwikala kihamo mpaga pye ishigu ja witoji bhobho. Agayombaga chene unkima uyo aling’wila ungosha uyo alihaya guntola giki, wikale nag’hwe mpaka gushiga kub’ugikulu bhokwe. VIDEOYustina from Ndoleleji Research group presents a song about a joyful marriage

Akahayile kenako kagalenganijiyagwa kubhitoji abho bhagikalaga kihamo umushigu jabho jose. Abhanhu bhenabho bhamanile ugwiyumilija kihamo na bhichabho umuwitoji bhobho, umumakanza gose, agamakoye nagabhuyegi pye shigu ja bhulamu bho witoji bhobho.

Akahayile kenako kalanga bhitoji higulya ya gubhiza na wiyumilija ubho gudula gubhambilija ugwikala kihamo umushigu jabho jose. Uwiyumilija bhunubho bhugulanga bhana bhabho higulya ya gwikala na nhungwa ja wiza ija gudula gwikala bho mholele na bhanhu, umubhulamu b’ob’o.

Waefeso 5:21-24.

Marko 10:1-9.

KISWAHILI: NIOE NIKUZEEKEE

Chanzo cha msemo huo chatokea kwa mwanamke na mwanaume ambao watalajia kuoana. Mmoja wao humwambia mwenzake kwamba, ‘nioe nikuzeekee.’ Kwa kusema hivyo, huonesha kwamba, wakioana wataishi pamoja mpaka uzeeni mwao. Husema hivyo mwanamke akimwambia mwanaume yule atakaye kuoana naye, kwamba waishi naye mpaka kufikia umri wa uzee wao.

Msemo huo hulinganishwa kwa wana ndoa wale waishio pamoja siku zote za maisha yao. Watu hao, wafahamu namna ya kuvumiliana pamoja na wenzao katika raha na shida, siku zote za maisha ya ndoa yao.

Msemo huo hufundisha watu wa ndoa juu ya kuwa na uvumilivu wa kuweza kuwasaidia katika kuishi kwa pamoja siku zote za ndoa yao. Uvumilivu huo huwafundisha pia watoto wao juu ya kujijengea tabia njema ya kuishi kwa amani na wenzao maishani mwao.

Waefeso 5:21-24.

Marko 10:1-9.

lovely black marriage

ENGLISH: MARRY ME I GROW OLD FOR YOU

The overhead saying is based on marriage intent of a man and a woman. One tells the other, ‘Marry me I grow old for you.’ By saying this, they express the intention or wish that the two will stay together until their old age. Usually, this is what the woman tells the man who is going to marry her, as a solemn wish to live and grow old with her.

The saying is comparable to married couples who live together all the days of their lives. Such people know how to accommodate their partners in times of comfort and in distress throughout their married life.

The saying teaches about the virtue of patience for a steadfast marriage life for couples. Such patience is also useful in building good habits in children for a harmonious relationship with their peers.

Ephesians 5: 21-24.

Mark 10: 1-9.

231. IHADIKE LIDAKOMELAGWA KAYA

Imbuki ya kahayile kenako yingilile kulinamugi uyo agaigasijaga ikaya yakwe bhobhukali. Ikaya yiniyo igasalambanaga kunguno ya bhukalihilwa bhunubho. Hunagwene agawilagwa na bhiye giki, “ihadike lidakomelagwa kaya.”

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagabhakalihilaga abhanhu abhahakaya jabho. Abhanhu bhenabho bhadabhizaga na bhutongeji bhowiza ukubhanhu bhabho bhenabho. Ubhukali bhunubho bhugabhasalambanyaga abhanhu abhahakaya jabho jinijo, kunguno ya wikaji bhenubho. Gashinaga lulu, goligong’hana igiki, ilihadike lidakomelagwa kaya.

Akahayile kenako kalanga bhanhu higulya ya gub’iza na nhungwa ja gubhatongela chiza abhanhu bhahakaya jabho. Ubhutongeji ubhowiza bhunubho, bhugubhinha wiyabhi abhanu bhabho ubhogudula gutumama milimo yahahakaya yiniyo bho mholele na nduhu uguhadikijiwa.

Filimoni 1:14.

Yohane 8:31-32.

KISWAHILI:AMRI YA HAIJENGI FAMILIA

Chanzo cha msemo huo chatokea kwa mzee wa familia aliyeishi kwa kuwalazimisha watu wake katika kutekeleza majukumu ya pale. Familia hiyo ilisambalatika kwa sababu ya watu wake kukalipiwa mara kwa mara na mzee huyo. Ndiyo maana watu humwambia mzee huyo kwamba, amri haijengi familia.

Msemo huo hulinganishwa kwa watu ambao huwakalipia watu walioko kwenye familia zao. Ukali huo huwajengea hofu watu wao mpaka kufikia hatua ya kusambalatika pale nyumbani. Watu hao huwa hawana uongozi mzuri kwa watu wao. Ndiyo maana watu humwambia mtu huyo kwamba, amri haijengi familia.

Msemo huo hufundisha watu juu ya kuwa na tabia ya kuweza kuwaongoza vizuri watu wao hao. Uongozi huo ndiyo ule ulio mzuri uwapao watu wao uhuru wa kutosha kuwawezesha kufanya kazi zao kwa amani na uhuru wa kujituma zaidi badala ya kusubiri kulazimishwa.

Filimoni 1:14.

Yohane 8:31-32.

entrepreneur1

ENGLISH: A COMMAND DOES NOT BUILD A FAMILY

The above saying examines how a family cannot be built through duress by the family elder, who forces people to carry out their duties. Such a family would crumble because of the constant harsh words or commands used by the elder to reproach people as they work. That is why people would tell such an elder that ‘a command does not build a family.’

The saying is comparable to people who use harsh language to admonish others in their families. Such hostility breeds fear in people to the point of breaking the home. And this is a symptom of poor leadership qualities in the elders. That is why such a leader or elder is told, ‘a command does not build a family.’

The saying teaches people about the character of leading others well. Sound leadership allows people sufficient freedom to enable them carry out their duties peacefully and freely rather than by compulsion.

Philemon 1:14.

John 8: 31-32.

230. NKANDIKIJA ADAB’INILAGWA MBINA

Imbuki ya kahayile kenako ilolile bhashike abho bhalibhina mbina ya winga, nulu ya jizunya iyo ili ya ng’wana o mshike ng’wichabho, uyo wingilile mulilika linilo. Unkandikija alimkima uyo agab’abhulagaga abhana bhakwe bhogub’akandikija ahikanza ilyagubyala, nulu bhogufunya Nda. Umunhu guti ng’wunuyo adub’inilwa imbina, kunguno ob’abhulaga abhana abhagung’weng’hela imbina ya gub’inilwa yiniyo.

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagab’injaga kuwelelo abhana bhabho bho nzila yoseyose. Abhangi b’agab’abhulagaga abhana bhenabho haho b’adinabyalwa, bho njila yoseyose. Abhangi b’agab’alekanijaga b’acha na nzala. Ugwita chiniko ilenganilile na gub’akandikija abhana bhenabho. Kunguno yiniyo lulu, abhanhu bhenabho bhadub’inilwa imbina.

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja kukandikija bhana bho nzila yoseyose. Gashinaga lulu, igelelilwe abhanhu b’ab’alang’hane abhana bhenabho b’abyalwe chiza na b’akule chiza.

Ijinagongeja, akahayile kenako kalanga bhanhu higulya ya gub’asomisha chiza abhana bhabho, kugiki bhadule gub’iza bhatumami b’atale, nulu b’ab’ize b’atongeji bhatale bha si jabho ni Kanisa. Ugub’alemeja ugusoma abhana ilenganilile na gub’akandikija abhana bhenabho. Gashinaga lulu, guligonhana igiki, unkandikija adab’inilagwa mbina.

Akahayile kenako kalib’izukija abhanhu higulya ya gulikala ililagilo lya katano ilya ng’wa Mulungu, ilo lilemejije ugub’ulaga abhanhu bho guhaya giki, “udizub’ulaga.’

KISWAHILI: MKANDAMIZAJI HACHEZEWI MGOMA

Chanzo cha msemo huo huangalia wanawake walioolewa wachezayo ngoma ya harusi au ya kidini ambayo ni ya mtoto wa mmoja wao, aliyeingia kwenye lika hilo. Mkandamizaji ni mwanamke ambaye huwaua watoto wake kwa kuwakandamiza wakati wa kujifungua au kwa kutoa mimba. Mtu kama huyo hachezewi ngoma kwa sababu huwaua watoto wa kumletea hiyo ngoma.

Msemo huo hulinganishwa kwa watu ambao huwaondoa watoto wao duniani kwa njia mbali mbali. Baadhi yao huwaua watoto hao kabla ya kuzaliwa, kwa njia yoyote ile. Wengine huwakandamiza kwa kuwatelekeza baada ya kuzaliwa, kwa njia mbali mbali, ikiwemo ile ya kuwaacha wakafa kwa njaa. Kufanya hivyo hulinganishwa na kuwakandamiza watoto hao. Kwa sababu hiyo, watu hao hawatachezewa ngoma.

Msemo huo hufundisha watu juu ya kuacha tabia za kuwakandamiza watoto kwa njia yoyote ile. Kumbe basi, yafaa watu wawatunze watoto hao ili wazaliwe vizuri na wakue vizuri.

Zaidi ya hayo, msemo huo hufundisha watu juu ya kuwasomisha vizuri watoto wao kusudi waweze kupata elimu ya kuwawezesha kuwa viongozi wakubwa wa nchi zao au Kanisa. Kuwakataza kusoma watoto hao, hulinganishwa na kuwakandamiza. Kumbe basi, ni kweli kwamba, mkandamizaji hachezewi ngoma.

Msemo huo huwakumbusha watu juu ya kuiishi amri ya tano ya Mungu, ikatazayo kuua watu, kwa kusema, ‘Usiue.’

abortion

ENGLISH: THE OPPRESSOR IS NOT PLAYED DRUMS FOR

The overhead saying focuses on the dance that is usually carried out by married women to celebrate a wedding ceremony or a religious rite of passage of one of their children. An oppressor is a woman who kills her children either at childbirth or through abortion. Such a person is not celebrated because she would have killed the source of the celebration: children.

The saying targets people who eliminate their children from the world in various ways. Some of them use any means to destroy the babies even before they are born. Others oppress the children by abandoning them after they are born, for instance by leaving them to starve to death. Doing so amounts to oppression of those children. People who commit such deeds cannot be celebrated through a drum dance.

The saying teaches people to stop abusing children in any way. Instead, people should take care of their children so that they get to be born and grow up well.

In addition, the saying teaches people about giving their children education so that they can become great leaders of their country or the Church. Denying them a chance to get an education is akin to oppressing them. And indeed ‘the oppressor is not played drums for.’

The saying also reminds people about living by the fifth commandment of God which prohibits killing, and it says, ‘You shall not kill.’

229. WAJA KUBHINGI

Imbuki ya Lusumo lunulo ilolile munhu uyo ozumalika. Umunhu ulu winga kuwelelo abhanhu b’agibhujaga giki, umbati hali?’ Abho bhadebhile uko ali bhagushosha giki, ‘ung’wene waja kub’ingi.’ Ukwene huguhaya giki, ‘umunhu ng’wunuyo wazumalika.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadebhile ugubhalunguja abhichabho abho bhapandikile mayange ga guzumalikilwa na ng’wichab’o. Abhanhu bhenabho bhamanile igiki, abhanhu abho bhazumalika bhalibhingi gukila abho bhalimusi. Giko lulu, abhoyi, bhagab’alangaga abhichibho giki, bhuli munhu aguzumalika, nulu aguja kubhingi. Kuyiniyo lulu, itiho inguno ya munhu gupinhihala mpaga ugabhitilija ulu ozumalikilagwa na nduguye.

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na bhumani bho gubhalunguja abhanhu abho bhapandikaga mayange ga guzumalikilwa na ng’wichabho. Yigelelilwe abhanhu bhenabho bhakije ugupinhihala mpaka bhugabhitilija, kunguno umunhu ng’wunuyo, ojile kubhingi.

Marko 9:31-32.

KISWAHILI: ALISHAENDA KWA WENGI

Chanzo cha methali hiyo huangalia mtu ambaye amefariki. Mtu akiaga dunia watu huulizana kwamba, ‘fulani wapi?’ Wale wafahamuo kule aliko hujibu kwamba, ‘huyo alishaenda kwa wengi.’ Ndiyo kusema kwamba, ‘mtu huyo alishafariki.’

Methali hiyo hulinganishwa kwa watu wale wafahamuo kuwafariji wenzao waliopata matatizo ya kuondokewa na wenzao. Watu hao wafahamu kwamba, watu waliofariki ni wengi kuliko wale walioko duniani. Hivyo, wao huwafundisha wenzao kwamba, ‘kila mtu atafariki, au ataenda kwa wengi. Kwa hiyo basi, hakuna sababu ya mtu kuhuzunika kupita kiasi pale ambapo ndugu yake atafariki dunia.

Methali hiyo, hufundisha watu juu ya kuwa na uelewa wa kuwafariji wenzao waliopata matatizo ya kuondokewa na wapendwa wao. Yafaa watu hao waache kuhuzunika kupita kiasi kwa sababu mtu huyo alieshaenda kwa wengi.

Marko 9:31-32.

graves

ENGLISH: HE/SHE WENT TO MANY

The above proverb addresses the phenomenon of death. When a person dies, people ask each other, ‘Where is so and so?’ And those in the know would usually respond by saying, ‘He/she went to many,’ which implies that the person is deceased.

This proverb relates to people who understand how to comfort their friends who may have experienced distressing situations like loss of loved ones. Aware that the dead are more than the living, they use the wise saying to teach others that everyone will die, or ‘will go to many’. There is therefore no compelling need for the affected person to grieve too much for a kinsman’s demise.

The proverb teaches people to be understanding as they comfort others who may have suffered loss of loved ones. Bereaved people need not grieve extensively because, after all, the deceased ‘has gone to many.’

Mark 9: 31-32.