Sukuma

1299. OSANJA NALIMAGULU IGANDA.

Olihoyi munhu uyo olioloma lugendo lo gujugisha maduguye. Umunhu ng’wunuyo agayuchola imondoka iyagunshisha koyi kunguno ya yalikule noyi. Ijinakuchola chiniko agasanja nalimagulu iganda ilo ligitanagwa lingongongo kunguno lilimagulu mingi. Uweyi agibakila moyi lyunchala mpaga ushiga ukubhaduguye bho nduhu gupandika makoye gosegose kunguno ligabhuchaga bhanhu bhingi. Hunagwene abhanhu bhagayomba giki, “osanja nalimagulu iganda.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agacholaga sabho mpaga ojipandika umukikalile kakwe. Umunhu ng’wunuyo agajicholaga isabho jinijo bho bhukamu bhutale mpaga ojipandika kunguno ya wigulambija na wiyumilija bhokwe bhunubho ubho gutumama milimo chiza, umuwikaji bhokwe. Uweyi agasabhaga sabho ningi noyi aha kaya yakwe yiniyo kunguno ya wigulambija bhokwe bhunubho ubho ugutumama milimo chiza na wiyumilija bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo ocholaga mondoka ya gwibhakila umulugendo lokwe usanja na limagulu iganda ilo liganshisha mpaga kubhaduguye, kunguno nuweyi agacholaga sabho bho wiyumilija mpaga ujipandika umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “osanja nalimagulu iganda.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na wiyumilija bho gwigulambija gutumama milimo yao mpaga bhayimala chiza, kugiki bhadule gupandika sabho ningi, umuwikaji bhobho bhunubho.

Yeremia 17:25.

Yeremia 22:4.

KISWAHILI: AMEKUTANA NA LENYE MIGUU MINGI.

Alikuwepo mtu aliyepanga safari ya kwenda kuwasalimu ndugu zake. Mtu huyo alianga kutafuta gari la kumfikisha huko kwa sababu ilikuwa mbali sana. Akiwa katika hali ya kutafuta hivyo, alikutana na lenye miguu mingi ambalo huitwa garimoshi kwa sababu lina miguu mingi. Yeye alipanda kwenye gari moshi hilo, likamsafirisha mpaga kwa ndugu zake bila kupata matatizo yoyote kwa sababu lenyewe linauwezo wa kubeba watu wengi. Ndiyo maana watu walisema kwamba, “amekutana na lenye miguu mingi.”

Msemo huo hulinganishwa kwa mtu yule ambaye hutafuta mali mpaga anaipata katika maisha yake. Mtu huyo, huitafuta mali hiyo kwa bidii kubwa ya kutekeleza majukumu yake mpaga anaipata kwa sababu ya kujibidisha kutafuta kwa uvumilivu wake huo, maishani mwake. Yeye hutajirika kwa kupata mali nyingi sana katika familia yake kwa sababu ya uvumilifu wake huo wa kujibidisha kufanya kazi vizuri, katika maisha yake.

Mtu huyo, hufanana na yule aliyetafuta gari za kusafiria akapata gari moshi lililompeleka mpaga kwa ndugu zake, kwa sababu naye hujibidisha kutafuta mali mpaga anazipata, maishani mwake. Ndiyo maana watu humwambia kwamba, “amekutana na lenye miguu mingi.”

Msemo huo, hufundisha watu juu ya kuwa na uvumilivu wa kujibidisha kufanya kazi vizuri mpaka wanazimaliza, ili waweze kupata mafanikio mengi, maishani mwao.

Yeremia 17:25.

Yeremia 22:4.

ENGLISH: HE MET THE ONE WHICH HAS MANY LEGS.

There was a man who planned a journey for greeting his brothers. He started looking for a car that can take him there because it was too far. While he was searching for that, he met the one which has many legs which is called train because it has many legs. He boarded it which transported him to his brothers without any glitch because it can carry many people. That is why people said that, “he has met the one which has many legs.”

This saying is matched to a person who looks for riches which he finds in life. Such person looks for that wealth with great effort enough to carry out his duties, but he gets it because he searches for it with his patience, in his life. He gets rich by getting a lot of wealth in his family because of his perseverance that is strong enough to work well, in his life.

This person resembles the one who looked for traveling car and found a train that took him to his brothers, because he also struggles to find wealth which he finds in his life. That is why people tell him that, “he has met the one which has many legs.”

This saying teaches people about having strong patience enough to work hard until they finish their works, so that they can get a lot of success in their lives.

Jeremiah 17:25.

Jeremiah 22:4.

 

 

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1298. NTUJI OMADOMOLO.

Untuji omadomolo ali munhu uyo agang’waga walwa mpaga olewa noyi. Umunhu ng’wunuyo agang’waga walwa bho bhuli mbika hikanza limo kunguno ya guduma gwilemeja gokwe gunuyo umuwikaji bhokwe. Uweyi agang’waga mpaga oduma ugusiminza ubho weyi ng’winikili. Abhanhu bhagamuchaga bhanchala mpaga kukaya yakwe kunguno ya bhung’wi bhokwe bhonubho. Hunagwene abhanhu bha bhagang’witanaga giki, “ntuji omadomolo.”

Akahahile kenako kagalenganijiyagwa kuli munhu uyo agajitumilaga sagala isabho jakwe, umukikalile kakwe. Umunhu ng’wunuyo, agajigulilaga isabho jakwe jinijo ginhu ijo jigang’wenhelaga makoye guti mamihayo ga gwikenya na bhanhu kunguno ya nhungwa jakwe ijabhubhi jinijo, umuwikaji bhokwe. Uweyi agajimalilaga mumamihayo isabho ja ha kaya yakwe jinijo kunguno ya gwita miito gabhubhi genayo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo ojing’welaga walwa isabho jakwe mpaga oduma ugusiminza, kunguno nuweyi agajikenagulaga sagala isabho bho gujigulila majikolo ayo gagang’welaga makoye umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “ntuji omadomolo.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na nhungwa jawiza ijagubhambilija ugujitumila chiza isabho jabho kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Isaya 24:20.

1Samweli 25:36.

Waefeso 5:1-18.

KISWAHILI: MPIGA POMBE.

Mpiga pombe ni mtu anayekunywa pombe mpaga analewa sana. Mtu huyo hunywa kila anina ya pombe kwa wakati mmoja kwa sababu ya kushindwa kujizuia kwakwe huko, maishani mwake. Yeye hunywa mpaga anashindwa kutembea kwa yeye mwenyewe. Watu humpeleka mpaka nyumbani kwake kwa kumbeba. Ndiyo maana watu humwita jina la “mpiga pombe.”

Msemo huo hulinganishwa kwa mtu yule ambaye hutumia hovyo mali zake, katika maisha yake. Mtu huyo, huzitumia mali zake hizo kwa kuzinunulia vitu ambavyo humletea matatizo yakiwemo yale ya kugombana na watu kwa sababu ya tabia yake hiyo mbaya, maishani mwake. Yeye huzimalizia mali za kwenye familia yake katika kutatua matatizo hayo kwa sababu ya tabia yake hiyo mbaya katika maisha yake.

Mtu huyo, hufanana na yule aliyezinywea pombe mali zake mpaga akashindwa kutembea, kwa sababu naye huzitumia hovyo mali zake kwa kuzinunulia vitu ambavyo humletea matatizo, maishani mwake. Ndiyo maana watu humuita jina la “mpiga pombe.”

Msemo huo, hufundisha watu juu ya kuwa na tabia njema ya kuwasaidia katika kuzitumia vizuri mali zao, ili waweze kuzilea vyema familia zao, maishani mwao.

Isaya 24:20.

1Samweli 25:36.

Waefeso 5:1-18.

alcoholic-

 

ENGLISH: AN ALCOHOLIC BEATER.

An alcoholic one is a person who drinks too much alcohol to the point of getting very drunk. This person drinks all kinds of alcohol at the same time because of his lack of self-control in life. He drinks until he loses strength for walking on his own. People take him to his house by carrying him. That is why people call him the name an “an alcoholic beater.”

This saying is related to a man who spends his wealth carelessly in his life. Such person uses his possessions for buying things that cause him hitches, including those of arguing with people because of his evil deeds in his life. He spends his family’s riches for solving these hitches because of his wicked deeds in his life.

This person is similar to the one who drank his prosperity and became unable to walk, because he uses his fortune carelessly to buy things that cause him difficulties in his life. That is why people call him the name “an alcoholic beater.”

This saying imparts in people an idea of of having a good attitude enough to help them in using their resources suitably, so that they can nurture their families in their lives.

Isaiah 24:20.

1 Samuel 25:36.

Ephesians 5:1-18.

 

1297. NGONGOJI AGANIGONGOLA.

Olihoyi ningi uyo wikalaga muchalo jilebhe umubhutemi bho bhuduhe. Uningi ng’wunuyo agitanwa guja gujugongola hawinga bho ng’wa munhu nhebhe. Uweyi agawagongala chiza noyi abhaha kaya yiniyo mpaga noyi ung’winikili kaya yiniyo akamkumilija bho guyomba giki ogongolaga chiza noyi. Hunagwene agayomba giki, “ngongoji aganigongola.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adebhile uguitumama chiza imilimo yakwe, umuwikaji bhokwe. Umunhu ng’wunuyo agaitumamaga chiza imilimo bho gumisha dilu ogaitumama mpaga uyimala chiza kunguno ya witegeleja bhokwe bhunubho, umukikalile kakwe. Uweyi agapandikaga sabho ningi aha kaya yake kunguno ya witegeleja bhokwe ubho gubhalanga abhanhu bhakwe gutumama milimo chiza, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nu ningi uyo agatumama chiza unimo gokwe ugogubhagongola abho bhalibhang’witana, kunguno nuweyi agaitumamaga chiza imilimo yakwe mpaga opandika sabho ningi umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ngongoji aganigongola.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gudebha uguitumama chiza imilimo yabho, kugiki bhadule gupandika sabho ningi, umubhutumami bho milimo yabho yiniyo.

Kumbukumbu la Torati 26:19.

1Samweli 18:30.

Zaburi 66:8.

KISWAHILI: MANJU ALINISIFU.

Alikuwepo manju aliyekuwa akiishi kwenye kijiji fulani cha kwenye utawala wa Uduhe. Manju huyo aliitwa kwenda kusifu kwenye harusi ya mtu fulani. Yeye aliwasifu vizuri sana watu wa kwenye familia hiyo mpaga mwenye mji huo akamsifu kwa kusema kwamba amesifu vizuri. Ndiyo maana alisema kwamba, “manju alinisifu.”

Msemo huo hulinganishwa kwa mtu yule anayeelewa kuzifanya kazi zake vizuri, maishani mwake. Mtu huyo, huzifanya kazi zake kwa kuamuka asubuhi na kwenda kuyatakeleza majukumu yake mpaga anayamaliza vizuri kwa sababu ya umakini wake huo, katika maisha yake. Yeye hufanikiwa kupata mali nyingi kwenye familia yake kwa sababu ya umakini wake huo wa kuwafundisha watu wake juu ya kuyatekeleza vizuri majukumu yao, maishani mwao.

Mtu huyo, hufanana na yule aliyeifanya vizuri kazi yake ya kuwasifu wale waliomuita, kwa sababu naye huyatekeleza vizuri majukumu yake mpaga anapata mali nyingi, maishani mwake. Ndiyo maana watu humwambia kwamba, “manju alinisifu.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuyaelewa vizuri majukumu yao na kuyatekeleza vizuri, ili waweze kupata mali nyingi, katika kazi zao hizo.

Kumbukumbu la Torati 26:19.

1 Samweli 18:30.

Zaburi 66:8.

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ENGLISH: THE DANCE LEADER PRAISED ME.

There was a man who lived in a certain village in the administration of Uduhe. He was a dance group leader who was called to sing praises at someone’s wedding. He very well praised the people of that family. The owner of the town appreciated him by expressing his joyfulness to him. That is why he said that, “the dance leader praised me.”

This saying is equated to a person who understands how to do his works well in his life. Such person does his works by waking up in the morning and going to fulfill his duties until he finishes them well because of his focus in his life. He manages to get a lot of wealth in his family because of his attention in teaching his people on how to properly perform their duties in their lives.

This person is similar to the one who nicely did his job of praising those who called him, because he also performs his duties well to the point of getting a lot of wealth in his life. That is why people tell him that, “the dance leader praised me.”

This saying imparts in people a clue on being careful enough to understand their responsibilities to the point of performing them well, so that they can get a lot of wealth in their works.

Deuteronomy 26:19.

1 Samuel 18:30.

Psalm 66:8.

1296. YATUULAGA MAGELEGELE.

Imbuki ya kahayile kenako ilolile mahoya ga bhanhu abho bhaholelaga bhuutuji bho malunde ga mbula. Ubhutuuji bho malunde genayo bholi bho magelegele ubho bhuli bho malunde matale gape. Abhanhu bhenabho bhalibhadebhile igiki amalunde genayo gagolechaga wandijo bho likanza lya jidiku. Abhoyi bhagandya gwibhegeleja gwandya gulima kunguno ilikanza ya jidiku bhagamana igiki yashigaga. Hunagwene bhagayomba giki, “yatuulaga magelegele.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alidebhile chiza ilikanza lya gwandya uguitumama imilimo yakwe, umuwikaji bhokwe. Umunhu ng’wunuyo, agandyaga uguitumama imilimo yakwe yiniyo nulu lyashiga duhu ilikanza lyaho kunguno ya witegeleja bhokwe bhunubho ubho gulidebha chiza ilikanza linilo, ilya guandya uguitumama imilimo yakwe. Uweyi agaponaga majiliwa mingi noyi kunguno ya witegeleja bhokwe ubho gulidebha chiza ilikanza ilyaguitumama chiza imilimo yakwe yiniyo umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nabho bhagandya gulima aho jingila duhu ijidiku, kunguno nuweyi agandyaga uguitumama imilimo yakwe nulu lyashiga duhu ilikanza ilya guitumamama imilimo yiniyo, umuwikaji bhokwe. Hunagwene agayombaga giki, “yatuulaga magelegele.”

Akahayile kenako kalanga bhanhu higulya ya kubhiza na witegeleja bho kulidebha chiza ilikanza ilyaguitumama imilimo yabho na gwandya uguitumama nulu lyashiga duhu ilikanza linilo, kugiki bhadule gupandika matwajo mingi umubhutumami bhobho bhunubho.

Mwanzo 8:22.

Luka 12:54.

KISWAHILI: IMEWEKA MAWINGU.

Chanzo cha msemo huo huangalia maongezi ya watu waliokuwa wakiongelea juu ya mvua kuweka mawingu. Uwekaji wa mawingu ya mvua hiyo uliokuwa wa mawingu meupe. Watu hao walielewa kuwa uwekaji wa mawingu hayo meupe ulionesha ishara ya kuanza kipindi cha masika. Wao walianza kujiandaa kuanza kulima kwa sababu wakati wa masika walijua kuwa umefika. Ndiyo maana walisema kwamba, “imeweka mawingu.”

Msemo huo hulinganishwa kwa mtu yule anayeulewa vizuri muda wa kuzianza kazi zake, maishani mwake. Mtu huyo, huanza kuzifanya kazi zake hizo unapofika tu muda wa kuzitekeleza, kwa sababu ya umakini wake wa kuuelewa vizuri muda huo wa kufanya kazi zake hizo, maishani mwake. Yeye hufanikiwa kwa kupata mazao mengi katika familia yake kwa sababu ya kuuelewa vizuri muda wa kuzianza kazi zake, katika maisha yake.

Mtu huyo, hufanana na wale walioanza kulima kilipoingia tu kipindi cha masika, kwa sababu naye huzianza kazi zake unapofika tu muda wake, maishani mwake. Ndiyo maana yeye husema kwamba, “imeweka mawingu.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuueleza vizuri muda wa kuzianza kazi zao, na kuzitekeleza kazi hizo unapofika tu muda huo, ili waweze kupata mafanikio mengi katika kazi zao.

Mwanzo 8:22.

Luka 12:54.

ENGLISH: IT HAS PUT CLOUDS.

The starting point of overhead saying looks at the discussion of people who were talking about rain’s setting clouds. It came a time when the rain showed signs of raining by putting white clouds. People understood that such sign of those white clouds showed a beginning of the spring season. They started preparing their farms for farming because they knew that spring time had arrived. That is why they said that, “it has put clouds.”

This saying is compared to a person who understands well the time of starting his works in life. Such person starts doing his works when it is time to sort them out, because of his attentiveness of such time of doing his works, in his life. He succeeds by getting a lot of crops in his family because of knowing the time of starting his works.

This person resembles those who started farming when the spring season came, because he also starts his works when their time comes, in his life. That is why he says that, “it has put clouds.”

This saying teaches people about being careful enough to have knowledge on the starting time of their works to the point of carrying them out when such time comes, so that they can get a lot of success in their works.

Genesis 8:22.

Luke 12:54.

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1295. NJINJA ATINA NYANGO GUMO.
KISWAHILI: MWUZAJI HANA MLANGO MMOJA

ENGLISH: The salesperson (seller or merchant) does not have only one door. Sukuma (Tanzania) Proverb

Njinja atina nyango gumo. (Sukuma)
Mwuzaji hana mlango mmoja. (Swahili)
Le marchand n’a pas qu’une seule porte. (French)
The salesperson (seller or merchant) does not have only one door. (English)

Sukuma (Tanzania) Proverb

Background, Meaning and Everyday Use

The Sukuma Ethnic Group is the largest ethnic group (more than six million people) in Tanzania in East Africa and live mainly in rural areas in the northwestern part of the country on or near the southern shores of Lake Victoria – mainly in the Mwanza and Shinyanga Regions.
The Sukuma are the largest ethnic group in Tanzania. Sukuma means “north” and refers to “people of the north.” They are relatives of the Nyamwezi Ethnic Group and share a similar language of Bantu origin.

Traditionally part of an oral culture, the Sukuma people use many types of oral literature such as proverbs, sayings, riddles, stories, myths and songs to communicate values and priorities.

A popular Sukuma proverb says the salesperson (seller or merchant) does not have only one door. He or she goes all over the place. The salesperson goes to every door to sell his or her wares. He or she is ready for any response. The person is accustomed to be praised in one place and scorned in another place. The salesperson perseveres whatever happens.

This Sukuma proverb is posted on the:

Sukuma Legacy Project Website

https://sukumalegacy.org/category/sukuma-proverbs

Nanetya Foundation: Ethnic Stories in Mother Tongues Website 
http://nanetya-foundation.org/sukuma-proverbs

Biblical Parallels

St. Paul says, “Preach the word; be ready/prepared in season and out of season; correct, rebuke and encourage–with great patience and careful instruction” (2 Timothy 4:2). 

This Sukuma proverb relates to always trying and not being afraid to launch out into the deep. Compare Jesus’s words to Simon, “Put out into the deep water and let down your nets for a catch” (Luke 5:4).
The missionary experience is very similar. It is an experience of moving out and reaching out. “And Jesus said to them, “Go into all the world and proclaim the good news to the whole creation” (Mark 16:15). And in another place: “as the Father has sent me, so I send you” John 20:21). Missionaries are not meant to look inward only but to reach out. Missionaries are called to explore new vistas and new ways of doing things, to be flexible and ready for new experiences. Missionaries adapt to new and unexpected situations.

Missionaries adapt to new and unexpected situations. Compare this with St. Paul’s description of his missionary work in Philippians 4:12-13: “I know what it is to have little, and I know what it is to have plenty. In any and all circumstances I have learned the secret of being well‑fed and of going hungry, of having plenty and of being in need. I can do all things through him who strengthens me.”

Contemporary Use and Religious Application

There are many characteristic African proverbs from across the continent of Africa — Ghana, Kenya, Malawi, Tanzania, Uganda and Zambia — that describe the universal human experience of moving out, of going elsewhere. This reaching out experience is a learning experience as seen in many similar African proverbs and sayings: Traveling is learning (Kikuyu, Kenya). Traveling is seeing (Kikuyu, Kenya/Shona, Zimbabwe). Those who travel see much (Sukuma/Swahili, Eastern and Central Africa). One who does not move about knows very little (Haya, Tanzania). Thus, traveling broadens the mind and enlarges one’s experience.

This Sukuma proverb promotes mission and evangelization. The missionary, the evangelist uses all doors, all means, all avenues of spreading the Gospel. For example, today we reach people with the Good News of Salvation using many means of communication: traditional means, mass media, internet, social media, etc. Pope Francis encourages us to be “bold and creative.”

All Catholics, all laypeople and SCCs members have the missionary obligation to go out to proclaim the good news starting with our own local neighborhoods.

Another application is to African SCCs that adapt to the local context and adjust to local circumstances and situations. SCC members try to find creative ways and “doors” on the grassroots level.

Another application: In brainstorming about various pastoral solutions in youth ministry in Africa (how to reach out to young people) someone said: “If you can’t use the door, use the window or even the roof to get in,” meaning use all possible options or alternatives.

Further information on this proverb can be found in “To Be Called Is to be Sent,” Chapter Eight in Joseph Healey and Donald Sybertz, Towards an African Narrative Theology, (Nairobi: Paulines Publications Africa, 1996 (1st Reprint 1996, 2nd Reprint 1997, 3rd Reprint 2000, 4th Reprint 2005, 5th Reprint 2012) and Maryknoll, NY: Orbis Books, 1997, (many reprints, New Cover 2012). Available as an Ebook on Amazon (for Kindle), Google and Barnes and Noble (for Nook).