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Endangered African Proverbs Collections: Sheng (Kenya) Sayings

Endangered African Proverbs Collections: Sheng (Kenya) Sayings


Hakuna Matata: A Collection of Contemporary Nairobi Sayings With a Commentary. Collected by Joseph Kariuki. Endangered African Proverbs Collections: A Continuation of the African Proverbs Project. Nairobi, Kenya: privately printed, June, 2003. 27 pages.

These Sheng sayings were collected by Joseph Kariuki Muriithi, the Assistant Moderator of the African Proverbs, Sayings and Stories Website based in Nairobi, Kenya. The youth subculture in Nairobi, Kenya coined “Sheng” as a common language of interaction among them. The word Sheng has it origins in the 1970s to capture the then new youth language of Nairobi. It was a blend of Swahili and English. It is the short form of Swahili and English, hence Sheng. Later it incorporated other local languages but the name of the new blend remained the same. Notice that the Swahili part of the formation of the word is at the front, meaning that Swahili contributed more words and phrases in the new language. It is thought to have originated in Nairobi Eastlands Estate. Later in the 1990s the youth from the middle class estates of Nairobi used a different form of this language with English contributing more words and phrases so this form was given the name Eng-ish. However this form did not catch on and was “eaten” by the Eastlands Sheng which is the form that was commonly used and that spread to Kenya’s main cities and towns.

Sheng language is a blend of Swahili, English and other local Kenyan languages (such as Kikuyu, Dholuo, Kamba, etc.). It started in the 1970s, picking up momentum in the 1980s and 1990s. This unique language has been attributed to the language complexity in Kenyan cities that attracts various languages. It has also been seen as the youth’s attempt to carve out a niche for themselves, give themselves a special identity and communication style and mark out how distinct they are from the older generation of their parents. In the emotional realm of ethnicity, the Sheng language has been seen as an answer to the negative notions of ethnicity in urban areas given that no one ethnic group is able to identify with the language.

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Endangered African Proverbs Collections: Shubi (Tanzania) Proverbs

Endangered African Proverbs Collections: Shubi (Tanzania) Proverbs


198 PROVERBS OF SHUBI LANGUAGE

ENDANGERED AFRICAN PROVERBS

(A Continuation of the African Proverbs Project)

Collected and explained by Joseph Nkumbulwa and Rev. Max Tertrais, M. Afr.

Mwanza, Tanzania: Sukuma Research Committee, 2006
Photocopied

                    The Washubi ethnic group live along the borders of Tanzania and Rwanda, specifically in Ushubi in Ngara District, Rulenge Division, Kagera Region in the direction of Murusagamba Mganza in Northwest Tanzania. Washubi mix comfortably with other ethnic groups in the region. This ethnic group is also culturally and linguistically connected with many other Bantu ethnic groups such as the Wahangaza. Washubi were originally hunters and honey collectors in the bush. Now they also grow bananas, sorghum, maize, beans, cassava, and rice. They raise cows, goats, sheep and dogs.

                    This collection has a total of 198 Shubi proverbs. Some of them are in common use in other ethnic groups in Africa and around the globe. African ethnic groups have always adhered to their indigenous traditions and cultures. They have many proverbs that have the same or similar common meanings as if they were brought up under one umbrella.

                    It is very significant that most African indigenous communities still use proverbs in educating, character forming, and nurturing their children right from a tender age so that they grow up to be good citizens. The traditional values have always been enhancing the language and at the same time empowering the society to transfer values these from one generation to another generation.

                    Each proverb is written in Shubi and then translated into Swahili and English. Adequate effort has been made in providing some explanation on everyday use. The proverbs include topics on ignorance, prudence, obedience, discipline, dignity, sympathy, diligence, superstition, faith, pride, responsibility, love, etc

                    For example, Proverb No. 13 advises people to be moderate in their everyday activities.

UDYE BHIKE UDYAME KALE (Shubi)
Ule kidogo, ulale mapema. (Swahili)
Explanation: Uwe mtu mpole, mwenye kiasi, ili upendwe na watu na uishi kwa amani.
Eat few and go to bed early. (English)
Explanation: Have moderation in all your natural needs and you will appear to others as a reasonable person and be appreciated.

                    Another example is No, 104 that refers to the reality of death. No matter how tall one is, or rich, or of high rank, one cannot overcome death.

                    No. 195 states:

UKUELEKEZA ATAKUSHISHA NI VYIZA AGARUKE (Shubi)
Akusindikizaye bila kukufikisha, heri arudi. (Swahili)
Explanation: Anayekufundisha, lazima akamilishe, lakini akiishia njiani ni bora angeacha kabisa.
It is difficult to be a teacher or a guide. You need science or to know the way. If not, resign! (English).
Explanation: In politics and even in religion, so many people, even the elite, are unable. Leading people involves special gifts and skills.

                    This collection of Shubi Proverbs provides another landmark success in the challenging attempt of preserving endangered African proverbs.

John P. Mbonde
P.O. Box 3479
Dar es Salaam, Tanzania.
Email:
jopahanya@yahoo.com

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Endangered African Proverbs Collections: Subi (Tanzania) Proverbs

Endangered African Proverbs Collections: Subi (Tanzania) Proverbs


One of the follow-ups to the African Proverbs Project (1993-1996) is the collection of African proverbs in languages that are small, not well known or in danger of dying out. These are called “Endangered African Proverbs Collections.” A modest collection of 100 to 200 proverbs in these languages is being carried out through our four Regional Resource Centers in Africa. A “Collection of 186 Subi Proverbs” was carried out in 2004-2005 under the direction of the Hekima College Library in Nairobi, Kenya, the Regional Resource Center in Eastern Africa. A summary of this booklet of 186 Subi Proverbs is as follows:

Endangered African Proverbs Collections
A Continuation of the African Proverbs Project

Collection of 186 Subi Proverbs

Along the borders of Tanzania and Rwanda (Ngara, Rulenge, Biharamulo and Kibondo)

Collected by Joseph Nkumbulwa with the help of Max Tertrais, M. Afr. in conjunction with the Sukuma Research Committee, Sukuma Cultural Centre, Bujora, P. O. Box 76. Mwanza, Tanzania

February, 2005

The Basubi Ethnic Group live along the borders of Tanzania and Rwanda, specifically in Ngara and Biharamulo Districts in Kagera Region, Northwest Tanzania. They are also found in other parts of East African countries. Originally their ancestors came from Rwanda. Now the majority live among the Wahangaza and Washubi Ethnic Groups. Basubi mix comfortably with the Bazinza, Walongo, Wahaya, Washubi, Waha, and Wasukuma. They share different cultural customs, but it is feared that the Basubi traditions are gradually being overridden by other ethnic groups. Basubi were basically hunters and honey collectors in the bush. Those who lived along the shores of Lake Victoria in villages such as Buzilayombo and Chato involved themselves in fishing. Although African ethnic groups have always been clinging to their indigenous traditions and other cultures, they have many proverbs which have the same or similar common meanings as if they were brought up under one syllabus curriculum of formal education. Indeed, its fascinating to know how other African indigenous communities use proverbs in educating, character formation, and nurturing their children right from a tender age so that they grow up to be good citizens. The traditional values have always enhanced the language and at the same time empowered the society to transfer these values from one generation to another generation. This collection has a total of 186 Subi proverbs. Each proverb is written in Subi and then translated into Swahili and English. Adequate effort has been made in providing some explanation on everyday use. The proverbs include topics on ignorance, prudence, obedience, discipline, dignity, sympathy, diligence, superstition, faith, pride, responsibility, love, etc. For example, Proverb No. 20 gives a warning against ignorance for it is very expensive in life:

OMUZIGO GWOMUFELA GUHWELA. (Subi)
Mzigo wa mjinga huishia begani. Hutumia Ka mambo yasiyo na faida. Huisha na hubaki na shida zaidi. (Swahili)
The treasury of a stupid person is without profit. Probably a lot of troubles will follow his death.
(English)

Explanation: Instead of profit and development, the imbecile’s wealth will bring his family a lot of unpleasant problems. It is like the Gospel story about the man who puts his talent (talanta) in a cave. No. 95 refers to the undesirable belief in superstition. No. 150 is intended to teach people to have workable plans for future life, etc. This Subi collection provides another landmark success in the challenging attempt of preserving the endangered African proverbs.

Mr. John Mbonde and Rev. Joseph G. Healey, M.M.

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Endangered African Proverbs Collections: Sumbwa (Tanzania) Proverbs

Endangered African Proverbs Collections: Sumbwa (Tanzania) Proverbs


One of the follow-ups to the African Proverbs Project (1993-1996) is the collection of African proverbs in languages that are small, not well known or in danger of dying out. These are called “Endangered African Proverbs Collections.” A modest collection of 100 to 200 proverbs in these languages is being carried out through our four Regional Resource Centers in Africa.

A “Collection of 197 Sumbwa Proverbs” was carried out in 1998 and at the beginning of 1999 under the direction of the Hekima College Library in Nairobi, Kenya, the Regional Resource Center in Eastern Africa.

A summary of the “Front Page” of the booklet of these 197 Sumbwa Proverbs is printed below.

Endangered African Proverbs Collections
A Continuation of the African Proverbs Project

Collection of 197 Sumbwa Proverbs

Geita/Kahama Districts around the southern part of Lake Victoria
in Western Tanzania

Collected by Joseph Nkumbulwa with the help of Max Tertrais, M. Afr. in
conjunction with

Sukuma Research Committee
Sukuma Cultural Centre, Bujora
P. O. Box 76
Mwanza, Tanzania

April, 1999

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Endangered African Proverbs Collections: Zinza (Tanzania) Proverbs: Volume I

Endangered African Proverbs Collections: Zinza (Tanzania) Proverbs: Volume I


                     One of the follow-ups to the African Proverbs Project (1993-1996) is the collection of African proverbs in languages that are small, not well known or in danger of dying out. These are called “Endangered African Proverbs Collections.” A modest collection of 100 to 200 proverbs in these languages is being carried out through our four Regional Resource Centers in Africa. The most recent example:

                     A “Collection of 105 Zinza (Tanzania) Proverbs” has just been carried out under the direction of the Hekima College Library in Nairobi, Kenya, the Regional Resource Center in Eastern Africa. Zinza is a language used in Tanzania on Kome Island near Mwanza in Western Tanzania. The plan of this collection of Zinza proverbs is as follows:

1. Original proverb from the Zinza language.

2. Swahili translation.

3. English translation.

The “Front Page” of the booklet of these 105 Zinza Proverbs is printed below:

 

Endangered African Proverbs Collections
A Continuation of the African Proverbs Project

 

Collection of 105 Zinza Proverbs


Kome Island in the southern part of Lake Victoria near Mwanza in Western Tanzania

 

Collected and Complied by Joseph M. Lupande and Wilbard J. Lupande
in conjunction with

 

Sukuma Research Committee
Sukuma Cultural Centre, Bujora
P. O. Box 76
Mwanza, Tanzania

February, 2000

Some examples of Zinza Proverbs are: 

  • Echala chimo tichitanda. (Zinza)
    Kidole kimoja hakivunji chawa. (Swahili)
    One finger cannot kill a louse. (English)
  • Obwato ubuzenda mpola bugoba. (Zinza)
    Mtumbwi uendao taratibu hufika. (Swahili)
    A slow sailing canoe arrives. (English)
  • Enkolomi tizila luhala lumo. (Zinza)
    Jogoo wawili hawakai banda moja. (Swahili)
    Two cocks never stay in one hut. (English)
  • Amizi geta luziha. (Zinza)
    Maji humuuwa muogeleaji. (Swahili)
    Water kills the swimmer. (English)

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Endangered African Proverbs Collections: Zinza (Tanzania) Proverbs: Volume II

Endangered African Proverbs Collections: Zinza (Tanzania) Proverbs: Volume II


Tulibache Aba-Zinza Twimanye: Collection of 105 Zinza (Tanzania) Proverbs. Volume II. Collected, Compiled and Edited by Joseph Lupande, Albina Ambrose and Makoye Lupande. Endangered African Proverbs Collections: A Continuation of the African Proverbs Project. Bujora, Mwanza, Tanzania: Privately Duplicated, 2002. 12 pages.

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Endangered African Proverbs Collections: Justice and Peace

Endangered African Proverbs Collections: Justice and Peace


(A Continuation of the African Proverbs Project)

Selected Justice and Peace Proverbs from the Horn of Africa and the Great Lakes Region

Selected and Compiled By Joseph Kariuki

Nairobi, Kenya: Privately Duplicated, 2005. 14 pages.

It is not surprising that Joseph Kariuki, like other compassionate human beings, has been prompted to collect and compile some 100 Proverbs on Justice and Peace from the Horn of Africa and the Great Lakes Region. In reality, from time immemorial to the present, the continent of Africa has always been faced with enormous and catastrophic disasters, slavery and slave trade, colonial oppressors, war, genocide, conflicts, famine, abject poverty, disease (compounded by pandemic HIV/AIDS), ignorance, displacement, refugees, etc. Therefore, justice and peace issues have, indeed, been a cause for concern.

Most of the proverbs in this collection depict this appalling situation. Here I have picked one proverb on peace and another on justice:

Peace, No. 19 (page 5): If you refuse to stop fighting, you cannot refuse to show the wounds (Burundi)
Literal meaning: The consequences of a war are there for all to see.
Application: This proverb is used to give a vehement warning to ethnic groups to stop the wars against each other. It should be realized that war causes a lot of problems particularly to innocent people especially children and women apart from bloodshed, grief, unnecessary displacement, and no peace at all. Thus a country where there is no peace can hardly achieve any sustainable economical development, let alone the devastating decline in social life among the people. Apparently all war torn countries face severe setbacks and there are no sustainable programmes.

Justice, No.26 (page 11): People with feet complain they do not have shoes. What will those without feet complain of? (Kikuyu, Kenya)
Literal meaning: It is important for people to be content with what they have. There are some with nothing and they still continue with life.
Application: This proverb can be used to teach people about contentment, respect, and the understanding of social differences. It is a common disease among those who have to deprive off those who do not have through kickbacks, bribes, and corruption which is rampant in most African countries. The ordinary people and the marginalized majority of the community are deprived of their rights.

In view of this collection, it’s a commendable challenge to all people in Africa to maintain justice and peace so that the continent can prosper. While Joseph Kariuki deserves a word of appreciation, this is another good chance for other Africans to play their part in collecting African proverbs for preservation otherwise they will get lost.

John P. Mbonde
P.O. Box 3479, Dar es Salaam, Tanzania. Email:
jopahanya@yahoo.com
Retired Teacher, Commissar, Party Secretary, District Commissioner, Veteran Publisher/Editor, Author of Books, Graduate from Sydney University (Australia) and De Montfort University U.K, freelance Journalist, Analyst and Educational Consultant.

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Collection of, and Commentary on, 436 Sayings on East African Cloth (Misemo Kwenye Khanga na Vitenge vya Afrika Mashariki)

 Collection of, and Commentary on, 436 Sayings on East African Cloth (Misemo Kwenye Khanga na Vitenge vya Afrika Mashariki)


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Collected and edited by Rev. Joseph G. Healey, M.M.


Revised 25 July, 2005

Collection of, and Commentary on, 436 Sayings on East African Cloth (Misemo Kwenye Khanga na Vitenge vya Afrika Mashariki)




I. Introduction and Commentary



An East African khanga (also spelled “kanga” after the Swahili name of the common speckled guinea fowl) is a rectangle of pure cotton cloth with a border all around it and printed in bold designs and bright colors. This cotton print is as long as a person’s outstretched arm and wide enough to cover from neck to knee, or from waist to toe. Khangas are often bought in pairs and are usually worn in a most attractive and useful way. Most traditional outfits require a matched or unmatched pair. One piece is worn tucked in just above the breasts, reaching down to the ankles. The other piece is worn over both shoulders, or over one shoulder, or over the head. Women also use khangas to cover other clothes and to carry their young children on their backs. Khangas are also used as tablecloths and decorative wall hangings. NOTE: Many Swahili words are taken from Arabic originals beginning with the sound “kh“.


Khangas use a variety of messages — African sayings, idioms, proverbs, slogans, mottos, expressions, idioms and riddles in Swahili and English. Usually the message/saying is printed on the bottom middle of the cloth. These sayings must be understood in their cultural and social contexts. It is important to understand that many of the sayings are intended to be a commentary on the lives of East African women and their complex relationships. Many of the sayings are messages (hidden/coded or otherwise) that women communicate to each other. Once worn, khangas are “charged with meaning.” Khangas have messages pointing in many directions. Sometime these messages are translated per the occasion and sometime the same meaning remains all the time.


The manner in which Swahili is used in seemingly idiosyncratic and occasionally confounding ways on many of the Kenyan and Tanzanian khangas makes them all the more interesting as contemporary mirrors of culture, values, social issues, etc., not to mention the way in which they reflect the wonderful plasticity of the Swahili language.


More recent East African khangas also contain informational and educational messages.



A. History of Khangas


Khangas originated on the coast of East Africa in the mid 19th century. As the story goes, some stylish ladies in Zanzibar got the idea of buying printed kerchiefs in lengths of six, from the bolt of cotton cloth from which kerchiefs were usually cut off and sold singly. Then they cut the six into two lengths of three, and sewed these together along one side to make 3-by-2 sheet. Or they bought different kinds of kerchiefs and sewed them back together to form very individualistic designs.


The new design was called “leso” after the kerchief squares that had originally been brought to Africa by Portuguese traders. The leso quickly became more popular than the other kind of patterned cloth available. Before long, enterprising coastal shopkeepers sent away for special designs, printed like the six-together leso pieces, but as a single unit of cloth.

These early designs probably had a border and a pattern of white spots on a dark background. The buyers (or more likely, their men folk!) quickly came to call these cloths “KANGA” after the noisy, sociable guinea fowl with its elegant spotty plumage.


Khanga designs have evolved over the years, from simple spots and borders to a huge variety of elaborate patterns of every conceivable motif and color. For a century, khangas were mostly designed and printed in India, the Far East and Europe. Even today, you will see khangas that were printed in China or Japan. But since the 1950’s, more and more khangas have been designed and printed in Tanzania, Kenya, and other countries in Africa. Each khanga has a number listed as Design No. “So and So.” that allows one to roughly date it. The numbers are now in the thousands.


Early in the 20th century, Swahili sayings were added to khangas. Supposedly this fashion was started by a locally famous trader in Mombasa, Kenya named Kaderdina Hajee Essak, also known as “Abdulla.” His many khanga designs, formerly distinguished by the mark “K.H.E. — Mali [“wealth or property” in Swahili] ya Abdulla”, often included a proverb. At first, the sayings, aphorisms or slogans were printed in Arabic script, later in Roman letters. Many of them have the added charm (or frustration!) of being obscure or ambiguous in their meaning. If you find a motto that you can’t figure out, ask several different Swahili speakers. You will get an equal number of different explanations! Edited from “The History of Kanga” in Kangas — 101 Uses by Jeannette Hanby with drawings by David Bygott (Nairobi, Kenya: Kibuyu Partners, 1984). See also “Kanga History” in The Krazy Book of Kangas by Pascal Bogaert (Zanzibar: The Gallery Publications, 2002).


B. Khangas Popular With Youth


The following are the English translations (alphabetically) of some of the Swahili sayings on khangas that are popular with youth in urban areas in East Africa:


1. Education is an ocean (that is, it has no end).

2. Good luck begins in the morning.

3. How did you know this if you did not go behind my back?

4. If you give to me, I will receive; I am not used to begging.

5. If you said it wouldn’t happen why has it happened?

6. I knew you would say it. (Used after a relationship gets out into the open)

7. I’m not jealous; I just feel bad.

8. Let it happen whatever might be. (Used by a friend when you lose your boy friend or girl friend)

9. Lover turn off the light. The original Swahili is Shemeji zima taa and is based on an old popular song entitled Shemeji Shemeji Mwazima Taa by the Cuban Mirimba Band of Morogoro, Tanzania. (Used especially by youthful hooligans and “toughs”)

10. The messenger is not killed. (Used in passing messages in love affairs)

11. The patient person eats ripe fruit.

12. Spend money recklessly. (Used by youth after getting their monthly salary)

13. Thank you for your good deeds to me.

14. There is no guardian like a mother.

15. There is no secret between two people.

16. To give is something of the heart, not riches.

17. To keep complaining won’t help. (Used by one girl in talking to another girl after

taking away her boy friend; also used by boys in a similar situation)

18. You are not a loving person; you don’t remember good deeds. (Used especially by girls)

19. You will die poor if you rely on relatives.

20. You will exhaust the butcheries while all meat tastes the same. (This crude expression is what one boy says to another boy who is “playing around”)

21. You will get hurt by talking behind other people’s backs.


In analyzing these sayings and proverbs a clear pattern emerges. As several young people in Dar es Salaam, Tanzania explained to me, many of these expressions concern love affairs and problems in boy-girl relationships – jealousy, envy, hatred, a young couple breaking up, a young couple coming back together again, etc.

.


C. Vitenge


The kitenge (the plural is “vitenge”) is the other type of colorful East African cotton cloth with many designs. It usually is a higher quality printed cloth than the khanga. It also is worn by women as a wrap. It also uses various informational messages mainly dealing with celebrations, anniversaries, jubilees, meetings, advocacy (political campaigning), deaths, etc. One writer pointed out: “Below or above the central motif a motto, proverb, health warning, or party political slogan is printed, combining image and text, and serving as a valuable source of information.”



II. List of 436 Sayings on Khangas and Vitenge



Our Research Committees in Bujora (Mwanza), Dar es Salaam, Musoma, Tanzania and Nairobi, Kenya have systematically collected a list of 436 sayings on khangas and vitenge. The examples are listed alphabetically (first, the original Swahili and then the English translation – usually the literal translation, but sometimes the figurative translation). Many of these sayings are also used on T-shirts, posters, banners, drawings, greeting cards, woven baskets, mats, umbrellas, caps, ties, and scarves as well as on the back or sides of taxis, minibuses and trucks, etc.

1. “Acha kukuna makovu ya mende.”

“Stop scratching the cockroach’s scars.” (Literal meaning)

“Let bygones be bygones.” “Leave old wounds alone; it’s time to move on.” (Figurative meaning)


2. “Acheni nyodo kila mtu na bahati yake.”

“Forget about effort, each person has his or her luck.”


3. “Adui mpende.”

“Love your enemy.”


4. “Adui ni mdomo wako.”

“Your lips are your enemy.”


5. “Akiba haiozi.”

“Savings never go bad” or “A reserve does not decay.”


6. “Akili ni mali.”

“Brains (wits) are wealth.”


7. “Akipenda chongo huita kengeza.”

“A person in love with a one-eyed person calls her/him ‘cross-eyed.'”


8. “Akufukuzae hakwambii toka.”

“A person who wants you out of her or his place will not tell you, ‘Get out!'”


9. “Alaa! Kumbe!”

“Wow!” or “I see!! That is so!”


10. “Amani, Upendo, Umoja”

“Peace, Love, Unity”


11. “AMECEA Celebrating the African Synod in Nairobi with John Paul II – Sept. 1995”

(English only)


12. “AMECEA – Mzazi wa Jumuiya Ndogo Ndogo. Karibu Tanzania 2002.”

AMECEA – Parent of Small Christian Communities. Welcome to Tanzania. 2002.”

AMECEA Celebrations. 40th Welcome to Tanzania. 40th”


13. “Anayechekea kovu ya mwingine hajajeruhiwa bado.”

The person who laughs at another’s scar has not been wounded yet.”


14. “Apendaye halipizi.”

“The one who loves does not take revenge.”


15. “Asante sana kwa wema ulionitendea.”

Thank you for your good deeds to me.”


16. “Asante mama kwa malezi yako.”

Thank you Mother for your care.”


17. “Asasi ya Wanawake Katoliki.”

Catholic Women Organization.”


18. “Asiyekujua hakuthamini.”

He or she who doesn’t know you, doesn’t value you.”


19. “Asubuhi na mapema wacheni kunisema.”

“Stop speaking against me from even very early in the morning.”


20. “Atakae hachoki.”

“A person in need never gets tired.”


21. “Awamu ya pili.”

“The second round.”


22. “Baada ya dhiki, faraja.”

After hardship comes relief.”


23. “Baba wa Taifa, Mkombozi wa Afrika: 1922-1999. Pumzika kwa amani.”

Father of the Nation, Savior of Africa: 1922-1999. Rest in peace.”


24. “Bahati haina hodi.”

“Luck doesn’t give a warning sign.”


25.”Bahati yangu huwezi kuziba; amenipa Mungu wala sikuiba.”

  “My luck can’t be stolen. God gave it to me. I didn’t steal it.”


26.”Bakhita — Canonization: October 1.

Jubilaeum 2000: Christ Yesterday, Today, Forever.”

(English only)


27. “Baraka zitasimama tukimsahau mama.

“Blessings will stop if we forget Mother.”


28.”Beauty of Africa.”

(English only)


29. “Bienheureux Daniel Comboni – Un Prophet pour Afrique.” (French)

“Blessed Daniel Comboni – A Prophet for Africa.”


30. “Bila jasho huishi.”

“You don’t live without working.”


31. “Bora maisha; mengine ni majaliwa.”

Life is the best gift; the rest is extra.”


32. “Bure mnanichukia, bahati nimejaliwa.”

You hate me in vain, I’m blessed with luck.”


33. “Buriani Baba wa Taifa Mwalimu J.K. Nyerere 1922–1999

Farewell (and remain at peace) Father of the Nation Teacher J.K. Nyerere 1922–1999”


34.”CCM Mwaka Mmoja.”

One Year of CCM”

 

35. “Celebrate the African Synod in Nairobi with John Paul II – Sept. 1995”

Sherehekea Sinodi ya Afrika mjini Nairobi na Papa Yohane Paulo II –Sept 1995.”


36. “Chakubimbi ni vishawishi ukimpuuza hakutishi.”

“Chakubimbi (the rumor monger) is a temptation. But if you disregard/make light of

him or her, then he or she can’t frighten you.”


37. “Chakubimbi ukimuona muogope.”

“If you see Chakubimbi (the rumor monger) stay away from him.”


38. “Chakukupa sina ila nakuombea dua.”

“I have nothing to give you except to pray for you.”


39. “Cha kukupa sina ila nakuombea salama.”

“I have nothing to give you except to pray for your well being.”


40. “Chakupewa hakina nyongeza.”

“The freeloader can’t ever get too much.”


41. “Chama cha Mapinduzi.”

“Revolutionary Party.”


42. “Cheka nao lakini si wema kwako.”

Laugh with them, but it’s not good for you.”


43. “Chema hakidumu.”

“A good thing never lasts.”


44. “Christ in Our Community — Kanisa Katoliki Kenya”

“Christ in Our Community — the Kenyan Catholic Church”


45. “Chuki binafsi tuziache.”

Let’s drop personal hatred.”


46. “Chuki nichukie moyo wangu niachie.

I should let go of the hatred I detest in my heart.”


47. “Dawa ya homa ni quinini, dawa ya ubaya ni nini?”

“The medicine of malaria is quinine. What is the medicine for wickedness?”


48. “Dhuluma si njema.”

“Oppression isn’t good.”


49. “Dunia duara.”

The earth is round.”


50. “Dunia ni maarifa.”

“The world is knowledge.”

 

51. “Dunia ni matembezi.”

“The world is walking around.”


52. “Duniani kuna pepo wawili.”

There are two spirits on earth”


53. “Ee Mungu tunakukushuru.”

Oh God, we thank you.”


54. “Ee Mwenyezi Mungu, nipe moyo wa subira.”

Oh Almighty God, give me a heart of patience.”


55. “Ee Mwenyezi nipe moyo wa uvumilivu.”

Oh Almighty God give me a heart that endures.”


56. “Ekaristi Takatifu ishara ya umoja na kifungo cha upendo.”

Holy Eucharist is a sign of unity and bond of love.”


57. “Elimu ni bahari.”

Education is an ocean (that is, it has no end).”


58. “Ewe, Baba Yetu. Uwe mwaka wa baraka kwetu.”

Oh, our Father. May this be a year full of blessings for us.”


59. “Fikiri sana maradhi.”

Think seriously about diseases.”


60. “Fimbo la mnyonge halina nguvu.”

Might is right.”

61. “Fitina hasidi wa mtaa.”

“Discord ruins the neighborhood.”

 

62. “Fitina ni sumu baridi.”

“Jealousy is cold poison.”


63. “Fuata nyuki ule asali.”

If you want to eat honey follow the bees.”


64. “Furaha ya harusi ni kupendana.”

The joy of a wedding is to love one another.”


65. “Furaha ya Idd.” Shukuru Mola.”

“Joy of Idd. Thank God.”


66. “Furaha ya Jamhuri.”

“Joy of Independence.”


67. “Furaha ya maisha ni upendo.”

Love is the joy of life.”


68. “Furaha yako ni furaha yangu.”

“Your joy is my joy.”


69. “A good ship depends on the captain”.

(English only)


70. “Haba na haba, hujaza kibaba.”

Little and little, fills the measure.”


71. “Hakika ninakupenda”

Certainly I love you.”


72. “Haki za watoto kwanza.”

Children’s rights first.”


73. “Haki zetu leo.”

Our rights today.”


74. “Hakuna matata. I’m lost in Africa.”

No problem. Even though I’m lost in Africa I’m in my home.”


75. “Hakuna mlezi kama mama.”

“There’s no guardian like a Mother.”


76. “Halahala mti na macho.”

Beware a stick and your eyes.” (A caution against impending danger)


77.”Hapa ni breki kiboko cha wanafiki.”

This is the hard end against the hypocrites.”


78. “Hapa umefika.”

“This is the place you are looking for.”


79. “Hapana siri ya watu wawili.”

“There is no secret between two people.”


80. “Harufu yako yaburudisha moyo wangu.”

Your pleasant scent soothes my heart.”


81. “Hasidi tunae mwaka huu.”

We have somebody jealous or envious this year.”


82. “Hata aibu huoni kutwa kelele na majirani.”

“You should feel ashamed about your quarrelsome behavior.”


83. “Hata mkiweka kampeni kwake nimepoa.”

“Even if you try to win him away I’m not worried.”


84. “Hata tamu hukinai.”

“Even sweet things have their limits.” (We get satisfied even by sweet things)


85. “Hata ukinichukia la kweli nitakwambia.”

Even if you dislike me, I will tell you the truth.”


86. “Hasira za mkizi tijara ya mvuvi.”

The anger of a cuttlefish is the benefit for the fisher folk.”


87. “He is risen. Jesus the Savior.”

Amefufuka. Yesu mwokozi.”


88. “Heri liwe roho ziwatuwe.”

“Let it happen so that your souls can settle down.” (Literal meaning)

“Happiness is a soul that forces one to settle down.” (Figurative meaning)


89. “Heri nyuki kuliko chuki.”

“Better a bee bite than hatred.”


90. “Heri pazia kuliko bendera.”

“Better a still curtain than a flag blowing in the wind”


91. “Heri ya Krismas na Mwaka Mpya.”

“Merry Christmas and Happy New Year.”


92. “Hidaya ulionipa mlezi sitolisahau.”

I will never forget the precious gift that you have given to me, that is, your care for me.”

 

93. “Hifadhi utamaduni wetu.”

“Preserve our culture.”


94. “His blood has saved the world from sin.”

(English only)


95. “Hodi hodi na idome mwaka ujao naolewa.” 

Let things pass; next year I‘ll get married.”


96. “Hodi kwa fulani. Kumbe una jambo.”

“Paying a visit for spying purposes.”


97. “Hongera mkulima wa chai.”

“Congratulations hardworking tea farmer.” (Give praise where praise is due)


98. “Hongera Rais Mwinyi kushinda uchaguzi.”

“Congratulations President Mwinyi on winning the election.”


99. “Hongera sana!”

Many congratulations.”


100. “Huba huna na hisani hukumbuki.”

“You are not a loving person; you don’t remember good deeds.”


101. “I am not jealous, but God will decide what I should get.”

(English only)


102. “Ijapo nimatendeo yote namuachia Mola.”

Although many bad things have been done to me, I leave everything to God.”


103. “Ingawa tumeachana yaliobaki ni mazoea.”

Even though we have separated our past shared experiences live on.”


104. “Japo mnyonge sijirahisishi.”

“Even though I am a simple person I will not lower myself.”

 

105. “Japo sipendezi kubembeleza siwezi.”

“Even though I am not beautiful, I won’t be permissive.”


106. “Jawabu nataka kwako.”

“I would like an answer from you.”


107. “Jeuri yako haina kifani.”

Your rudeness is incompatible.”


108. “Jogoo wa shamba ha[li]wiki mjini.”

The cock in the countryside does not crow in town”


109. “Jubilee AD 2000”

Jubilei KK 2000”


110. “Jubilee 2000 AD: Christ Yesterday, Today, Forever.”

Jubilei 2000 KK: Kristu Jana, Leo, Milele.”


111. “Jubilei – miaka 25. Parokia ya Moyo Mtakatifu wa Yesu – Manzese.”

Jubilee – 25 years. Parish of Sacred Heart of Jesus – Manzese.”


112. “Kama hujui hapa umefika.”

“If you don’t know this place you have arrived.”


113. “Kama majungu ungekuwa mtaji, wengi tungetajirika.”

“If backbiting were financial capital, everyone would be rich.”


114. “Kama msemaji mbona yako husemi.”

If you are a real talker, why don’t you talk about yourself?”


115. “Kanga nenda na urembo, shani urembo na shani.”

The kanga struts in style, surprisingly stylish and smart.”


116. “Karibu mgeni.”

“The visitor is welcome.”


117. “Karibu mgeni wetu – Tanzania – 1990.”

“Our visitor is welcome – Tanzania – 1990.”


118. “Karibu mpenzi.”

Welcome my darling.”


119. “Karibu wangu muhibu.”

Welcome my darling.”

 

120. “Karibuni Bibi na Bwana Harusi.”

Welcome to the Bride and Groom.”


121. “Karibuni mtembelee mbuga zetu.”

“Come and visit our plains and their wild animals.”


122.”Karibuni wageni.”

“The visitors are welcome.” or “Welcome to the visitors.”


123. “Kasheshe unalijua unalisikia?”

Do you know of “kasheshe” or you just hear about it?”


124. “Kawia ufike.”

“Better delay and get there.”


125. “Kazi ni kipimo cha utu.”

Work is the measure of a person.”


126. “Khanga ujirigisha na urembo wake, nunua vaa kwa utabasamu”

“A khanga attracts for its decoration and design so buy and wear it with flamboyance.”


127. “Kidogo sio kidogo.”

“A little is enough.”


128. “Kifaranga kisimamacho kando ya mama yake kinapata paja la panzi.”

The chick that stands by its mother gets the thigh of the grasshopper.”


129. “Kikapu cha mama kimejaa ndago.”

“The mother’s basket is filled with nut grass.”


130. “Kikulacho kinguoni mwako.”

That ‘eats’ you up is inside your clothes” (that is, what is closest to you).”


131. “Kila jema halikosi sifa njema.”

Every good thing does not lack its proper praise.”


132. “Kila jambo jema hutoka kwa Mungu.”

Every good thing comes from God.”


133. “Kila shetani ana mbuyu wake.”

“Each devil has its own place.”


134. “Kila uonalo wasema, na hili pia useme.”

“Everything you see you talk about, so talk about this too.”

 

135. “Kitamu huliwa kwa hamu.”

“Delicious food is eaten with great desire.”


136. “Kombe la Mungu li wazi.”

“God’s cup is open.”


137. “Kongamano la Walei 2000: Kristo Jana, Leo, Daima.”

Lay Congress 2000: Christ, Yesterday, Today, Forever.”

138. “Kristo Jana, Leo, Daima.”

“Christ, Yesterday, Today, Forever.”

 

139. “Kristo Jana, Leo, Daima: Jubilei Miaka 2000 ya Ukristo”

“Christ, Yesterday, Today, Forever: 2000 Year Jubilee of Christianity.”


140. “Kucheza tucheze ushoga kazi.”

“We can play together, but when it comes to intimate relationships, it’s not easy.”


141. “Kufa kufaana.”

Death is not without its advantages.”(that is, it benefits those who inherit).


142. “Kuinamako ndiko kuinukako.”

“You stretch where it is bent.”


143. “Kuishi kwingi kuona mengi.”

“To live a long time is to see much.”


144. “Kula hakuna ndugu.”

Eating is for everyone; it is not just a family affair.”


145. “Kula jasho lako duniani.”

“Eat what comes from your work.”


146. “Kulekeza si kufuma.”

To aim is not to hit.”


147. “Kuleya mimba si kazi. Kazi ni kuleya mwana.”

Getting pregnant isn’t work. The work is to raise the child.”


148. “Kumla nguru si kazi, kazi kumwosha.”

It is no trouble to eat a kingfish, the trouble lies in washing it.”


149. “Kumpa mwenzio si kutupa.”

“To give is to save, that is, not to throw away.”


150. “Kumpenda Mungu na kushirki amri zake.”

To love God and cooperate with his commandments.”


151. “Kupata mume kijana sio kupata mtoto.”

“To get a youthful husband is not to get a child.”


152. “Kupata na kukosa kwangu, wewe kunakuhusu nini.”

“Whether I get it or miss it is not your business.”


153. “Kupata si kwa werevu na kukosa si ujinga.”

Getting is not cleverness and lacking is not stupidity.”


154. “Kupendana ni baraka.”

To love each other is a blessing.”


155. “Kutoa ni moyo si utajiri.”

“To give is something of the heart, not riches.”


156. “Kuzaa ni furaha. Kulea na afya ya mama, je?”

To give birth is a joy. But what about raising the child together and the health of the

mother?”


157. “Kwangu kafatia raha za dunia.”

“He or she has come to my side for worldly pleasure.”


158. “Kwa upendo kutoka Afrika.”

With love from Africa.”


159. “Kwa wewe sibabaiki wala sishituki.”

“To you I can neither be confused nor be scared.”


160. “Leo ni leo.”

Today is today.”


161. “Leo ni siku ya furaha.”

“Today is a joyful day.”


162. “Leta raha.”

“Bring the joy.”


163. “Liwalo na liwe.”

“Let it happen whatever might be.”


164. “Liya na tabia yako usilaumu wenzako.”

Do not blame others for problems you have created yourself.”


165. “Machoni ni rafiki, moyoni mnafiki.”

“Friends by eyesight, but in the heart you are a hypocrite.”


166. “Mahaba yanikondesha nimpendae simuoni.”

“Love causes me to grow thin; I can’t find the one I love.”


167. “Maisha ni karata.”

“Life is a card game.”


168. “Majonzi tunayo Tanzania (Mwaka 1922-1999).”

We have deep sorrow in Tanzania (Year 1922-1999).”


169. “Mali ya mwenzio sio yako.”

Your friend’s wealth is not yours.”


170. “Mama mume nimemkuta ubaoni na kuku mweupe.”

The mother-in-law resorts to witchcraft to alienate her son from his wife.”


171. “Mama nibariki, Mungu anizidishie.”

Mother bless me so that God will give me more.”


172. “Mama ni malkia; thamani yake haina kifani.”

The mother is a queen; her value is inestimable.”


173. “Mama ni mfalme hana mfano duniani.”

A Mother is like a king without any parallel in the world.”

(“A Mother’s greatness can’t be compared to anything else in the world”).


174. “Mama ni nambari wani; hana mpinzani.”

“Mother is number one; she has no one against her.”


175. “Mama nipe radhi.”

“Mother give me a blessing.”


176. “Mama, nipe radhi. Kuishi na watu ni kazi.”

“Mother, give me a blessing; it is not easy to live with people.”


177. “Mama, sina cha kulipa zaidi ya shukrani.”

Mother, I don’t have anything to pay you except thanks.”


178. “Maneno yako mazuri, vitendo vyako hatari.”

“What you say is the opposite of what you do.”


179. “Mapendo huhitaji imani na wema.”

“Love needs faith and kindness.”


180. (Map of Africa with the names and flags of all the countries).

(English only)


181. “Marashi ya Pemba.”

Perfume of Pemba”


182. “Maudhi siyajali naogopa hatari.”

“I don’t mind about small afflictions; what I am afraid of are the real dangers.”


183. “Maziwa wa mama ni tamu.”

A mother’s milk is sweet.”


184. “Mbona kununua chakula dukani ukiwa nyama nyumbani?”

Why go shopping for food when you have meat at home.” (Literal meaning)

Why sleep with a prostitute when you have your wife at home.” (Figurative meaning)


185. “Mchagua jembe si mkulima.”

The one who chooses a hoe is not a farmer.”

 

186. “Mbolea mzuri ni kivuli cha mwenyewe.”

“The best fertilizer is the shadow of the owner.”


187. “Mdhaniaye ndiye kumbe siye.”

The one whom you think is the right one is the wrong one.”


188. “Meli imetia nanga naja roho zawa tanga.”

“Since I have come, everybody is worried.” (figurative translation)


189. “Mhesabu visa pendo haliwezi.”

“Whoever counts the mistakes of his or her friend can never love.”

 

190. “Miaka kumi ya Azimio la Arusha.”

Ten Years of the Arusha Declaration.”


191. “Miaka 10 ya Uhuru.”

“Ten years of independence.


192. “Milenia – Kheri ya Karne Mpya.”

Millennium – Blessings on the New Century.”

 

193. “Mimi na wangu na wewe na wako chuki ya nini.”

“I have my wife. You have your wife. Why should we hate each other?”


194. “Mimi na wewe mpaka kufa.”

Me and you together until death.”


195. “Mimi ni mkate wa uzima. Ekaristi na Maadili.”

I am the bread of life. The Eucharist and Ethics.”


196. “Mimi ni shina sibabaishwi na matawi.”

I am a stem. I’m not bothered by the branches.”


197. “Mimi ni wako.”

“I am yours.”


198. “Mja ni mwenye kushukuru.”

The newcomer is the person to thank.”


199. “Mjumbe hana kosa.”

The messenger has no fault.”


200. “Mjumbe hauwawi.”

The messenger is not killed.”


201. “Mke bora ni tuzo wema la mume.”

A fine wife is a husband’s good pillar.”


202. “Mke mwema pambo la nyumba.”

A good wife is a home’s adornment.”


203. “Mke ni mume.”

The wife is the husband.” (Literal meaning)

“The couple are married.” (Figurative meaning)


204. “Mke wa nyumbani ni mwangaza wa chumbani.”

The wife is the bedroom’s light.”


205. “Mkimbizi ni binadamu siyo tatizo.”

A refugee is a person not a problem.”


206. “Mlisema hayawi mbona yamekuwa?”

“If you said it wouldn’t happen why has it happened?”


207. “Mola atayamaliza wala sina wasiwasi.”

I am not worried because God is going to take care of everything.”


208. “Mola tutilie nuru na baraka.”

God provide light and blessing for us.”


209. “Moyo usio na shukrani hukosa yote.”

“The ungrateful heart loses all.”


210. “Moyo wa Yesu ni kitulizo cha matatizo yangu.”

The heart of Jesus is the consolation for my problems.”

 

211. “Moyo wa kupenda hauna subira.”

“The loving heart can’t wait.”


212. “Moyo wa subira haufanyi ghira.”

“The patient heart does not hurry.”


213. “Moyo wangu wamtukuza Bwana.”

My heart praises the Lord.”


214. “Mpaji ni Mungu.”

God is the Sustainer.”


215. “Mpende akupendae.”

Love the one who loves you.”


216. “Mshonaji hachagui nguo.”

The tailor does not choose the cloth.”


217. “Mshukuru Mungu kwa kila jambo.”

Thank God for everything.”


218. “Mshukuru Mungu mengi kakutendea.”

Thank God for the many things he has done for you.”


219. “Mso hili ana lile.”

A person missing this has that.”


220. “Mstahimilivu hula mbivu.”

The patient person eats ripe fruit.”


221. “Mtachuna migongo yenu kwa kusengenya wenzenu.”

You will get hurt by talking behind other people’s backs.”


222. “Mtaka yote hukosa yote.”

One who wants all usually loses all.”


223. “Mtangulize Mungu kwa kila jambo.”

Put God first in everything.”


224. “Mti mkubwa ukianguka, ndege huhangaika.”

“If a big tree falls, the birds get anxious.”

 

225. “Mti si pori.”

“One tree does not make a forest.”


226. ”Mtoto kwa mzazi hakui.”

A child never grows up to his or her parent.”


227. ”Mtoto umleavyo ndivyo akuavyo.”

The way you raise a child is what he or she will grow to be.”


228. “Mtumaini cha ndugu hufa maskini.”

You will die poor if you rely on relatives.”

229. “Mtu mwenye mdomo mkubwa huwezi kupata mume.”

Somebody with a big mouth can never get a husband.”


230. ”Mungu akupe heri daima.”

May God bless you always.”


231. “Mungu ibariki Afrika.”

“God bless Africa.”


232. “Mungu kanipangia ya nini kunichukia.”

Since God has planned for me why should you hate me.”


233. “Mungu ni muweza wa yote.”

“God is almighty.”


234. ”Muomba Mungu hakosi fungu lake.”

The one who asks God does not miss God’s offer.”


235. “Mvumbika mbichi hula mbivu.”

He who preserves unripe fruit eats it when ripe. (See “patience is a virtue”)


236. “Mvumilivu hula mbivu.”

The patient person eats ripe fruit.”


237. “Mvuvi anajua pweza alipo.”

The fisherperson knows where the cuttlefish/octopus are.”


238. “Mwacha mila ni mtumwa.”

Whoever drops his or her culture is a slave.”


239. “Mwamini Mungu.”

Believe in God.”


240. “Mwana asiyesikia mzigo usimtue.”

“Don’t help the child who doesn’t feel the burden of his load.”


241. “Mwanzo mgumu.”

“The beginning is hard.”


242. “Mwenda pole hajikwai.”

The person who goes slowly doesn’t stub his or her toe.”


243. “Mwenye bahati hakosi riziki.”

“The lucky person doesn’t miss out on the necessities of life.”


244. “Mwenye kusubiri hakosi.”

“One who waits does not miss.” (Literal meaning)

“Patience brings blessing.” (Figurative meaning)


245. ”Mwenye shamba katu hafi njaa.”

A farmer will never go hungry.”


246. “Mwezi wa furaha umeandama.”

“The month of joy has begun.”


247. “Mzizi sio jadi kupendwa ni bahati.”

“Using a love potion is not my custom. To be loved is just luck.”


248. “Naipenda Afrika.”

I love Africa.”


249. “Naipenda Tanzania.”

I Love Tanzania.”


250. “Naishi kidaktari.”

I’m living like a doctor (that is, being careful).”


251. “Nalia mwewe kumbe hasidi na wewe.”

“I cry out the hawk; the jealous person is you.”


252. “Nani kama mama.”

“A mother is incomparable.” or “Who can be compared to a mother.”


253. ”Naogopa kuzaliwa siogopi kuchukiwa.”

I am afraid to be born, I am not afraid to be carried away (by death).”


254. ”Naogopa simba na meno yake, siogopi mtu kwa maneno yake.”

I fear the lion for its jaws, I do not fear a person for his or her words.”


255. “Nategemea bahati yangu situmaini cha mtu.”

“I depend on my good fortune. I don’t rely on anybody else.”


256. “Natafakari myasemayo mwisho nawapa vidonge vyenu.”

I’m hearing your gossip; finally I’ll tell you the truth.”


257. “Natule asali tumwache nyuki na ukali wake.”

Let’s enjoy the honey and ignore the bee and its sting.”


258. “Ndege tulia tunduni usinitie udhuni.”

“Bird, stay in quietly in your nest; don’t give me sadness by moving about.”

259. “Ndovu wawili wakisongana, ziumiazo ni nyika.”

When elephants jostle, what gets hurt is the grass.”

260. “Neno jema ni ua la moyo.”

“A kind word is a flower to the heart.”


261. “Ni hili au una jengine.”

“Is it this one or do you have another?”


262. “Ni hivi hivi duniani.”

That’s the way it is in the world.”


263. “Nikinyamaza mnasema nikisema napo taabu.”

If I am silent you say that when I speak trouble is just there.”


264. “Nilidhani jirani kumbe fisadi mtaani.”

I though you were a good neighbor while you were just a spoiler.”


265. “Nilijua mtasema.”

I knew you would say it.”


266. “Nilipenda tabia sio sura.”

I liked the character not the outward appearance.”


267. “Nimekuja kutembea, sikuja kwa umbea.”

“I am here for a walk, not to gossip.”


268. “Nimependa moyoni, rohoni sitasahau.”

Because I love in my heart, I won’t forget in my mind.”


269. “Nimesafisha moyo wangu, sina kinyongo wala chuki.”

“I have cleaned my heart, I’ve no grudge nor resentment.”


270. “Ni mimi wako.”

“I am yours.”


271. “Nitaishi naye kwa raha na taabu.”

I will live with you in good times and bad.”


272. “Nitakukumbuka kwa wema ulinitendea.”

I will remember you for the good that you have done for me.”


273. “Nitunze nipendeze waigizao (waigao) wasiweze.”

“If you care for me I will look so beautiful that no one can imitate me.”

(Cherish me so that I can be nourished)


274. “Ni vigumu kujua yalio moyoni”

It’s hard to know what’s in the heart.”


275. “Nizako zabibu kula taratibu.”

“The vines are yours, so eat slowly.”


276. “Njia ya mwongo fupi.”

The way of the liar is short.”


277. “Nyota njema huonekana asubuhi.”

“Good luck begins in the morning.”

 

278. “Nyuki mkali kwa asali yake.”

The bee fiercely guards its honey.”


279. “Nyumba hii ndipo mahali palipozaliwa azimio 1967-1977.”

This house is indeed the place where the declaration of 1967-1977 was born.”


280. “Nyumba yangu kuu ina mlango mdogo.”

My large house has a small door.”


281. “Nyumba yenye upendo haikosi bahati.”

A home that has love does not lack good luck.”


282. “Pambo la ngoma vifijo.”

“A dance is decorated by cheering.”


283. “Pamoja nimezarau lakini sitasahau.”

“I have scorned all the things that have gone before but I will not forget.”


284. “Parokia ya Mtakatifu Fransisko Ksaveri. Kristu jana, leo, daima.”

St. Francis Xavier Parish. Christ – yesterday, today, forever.”


285. “Parr! Hata Makka.”

“Fly even up to Mecca.”


286. “Pasipowasha hunyea.”

“If it does not irritate, it gets swollen.”


287. “Peace with justice is everything.”

Amani na haki hufungamana.”


288. “Pekepeke za jirani, hazinitoi ndani”

Unwarranted spying by a neighbor does not take me out of my house.”


289. “Pendo huleta baraka nyumbani.”

Love brings blessings to the home.”


290. “Penye nia ipo njia.”

Where there’s a will there’s a way.”


291. “Penzi la mama haliishi.”

A mother’s love does not end.”


292. “Penzi ni ua, halitaki jua.”

“Love is a flower, it doesn’t need the sun.”


293. “Piga ngoma siyo mtoto.”

Beat a drum not a child.”


294. “Pima ufaidike.”

Examine well that you may profit accordingly.”


295. “Poa roho yako. Mimi ni wako peke yako.”

“‘Cool’ your soul (that is, don’t worry). I am yours and yours alone”


296. “Pokea zawadi ya (Noeli) Krismas.”

Receive a Christmas gift.”


297. “Pole sana.”

Very sorry.”


298. “Ponda mali kufa kwaja.”

“Spend money recklessly.”


299. “Rabi nipe baraka nipate ninalolitaka.”

Lord bless me so that I may get what I need.”


300. “Radhi ni bora kuliko mali.”

Blessings are better than possessions.”


301. “Rafiki machoni unafiki moyo.”

“A friend to the eye, hypocrisy in the heart.”

 

302. “Raha ya dunia ni amani na upendo.”

“The happiness on earth is peace and love.”


303. “Riziki ya mtu hupangwa na Mungu.”

One’s fortunes are planned by God.”


304. “Saba Saba 1989.”

“Saba Saba [Celebrations] 1989.”


305. ”Sacred Heart of Jesus. Thy Kingdom Come.”

(English only)

306. “Salamu tupu sitaki.”

“I don’t want empty greetings.”


307. “Sema usemayo mitaani, ni wangu ninae ndani.”

You can say and do what you like, but I have your son in my house.”


308. “Serengeti na Ngorogoro, Tanzania – Jubileo ya Almasi (1921-1981)”

“Serengeti & Ngorogoro, Tanzania Diamond Jubilee (1921-1981)”


309. “Shemeji zima taa.”

“Lover turn off the light.”

 

310. “Shika ya wazazi upate radhi.”

“Obey your parents and you will be blessed.”


311. “Shilingi ya ua ni maua.”

“The beauty of a flower is the flowers around it.” (Meaning: A thing is valued in

comparison to other things)


312. “Shingo huvaa chombo, roho huvaa mambo.”

“The neck wears something, the soul wears virtues.”

 

313. “Shoka husahau, mti hausahau.”

The axe forgets but the tree doesn’t forget.”


314. “Si hayo tu, mengi mtayasema.”

Not only those, but you will talk about many.”


315. “Si hoja sura bora vitendo.”

“Beauty is nothing; it is actions that count.”


316. “Sijitii kiwewe nikupendae ni wewe.”

“I don’t pretend to bring confusion; it is you whom I love.”


317. “Sikulipi bali nimekutunukia.”

“I am not paying; on the contrary, I have given you a present.”


318. “Sikusudi ni tabia.”

It’s not the intention or purpose, but the personal character that counts.”


319. “Sina tamaa.”

“I don’t have desires.”


320. “Sinodi Mwanza. Mwanzo Mpya.”

Mwanza Synod. New Beginning.”


321. “Sinodi ya Kwanza. Kueni Katika Amani. Jubileo ya Dhahabu ya Jimbo la Mbulu.”

The First Synod. Live in peace. A Diamond Jubilee of Mbulu Diocese.”


322. “Siri ya nyumbani usitoe njiani.”

“Don’t spread around outside secrets from inside the house.”


323. “Sisemi mengi jibu utalipata.”

I don’t speak much. You will get the answer.”


324. “Sisi sote ni abiria dereva ni Mungu.”

In this world we are all passengers; God is the driver.”


325. “Sitaki lulu wala fedha nataka mapenzi yako tu kama utayaweza.”

If you are able give me your love, not your material possessions.”


326. “Sitishiki wala sibabaiki; maneno yako si mkuki.”

“I am not terrified nor am I perplexed; your words are not a spear.”


327. “Situmai uzuri wangu ninatumai bahati yangu.”

“I count on my luck rather than my beauty.”


328. “Songea: Miaka 100 Umisionari Peramiho 1898–1998.”

Songea: 100 Years of Mission Peramiho 1898–1998.”


329. ”Sote tu abiria dereva ni Mungu.”

We are all passengers; God is the driver.”


330. “Staha yetu ni heshima kwa watoto wetu.”

Our respect is honor for our children.”


331. “Tabia njema ndiyo mwanzo wa hekima.”

“Good character is indeed the beginning of wisdom.”


332. “Tabia njema ni silaha yako.”

“Good behavior is your defense (best weapon).”

 

333. “Tafadhali nionee huruma.”

“Please have pity on me.”


334. “Tamu ya mua kifundo.”

Sugarcane is sweetest at the joint.”


335. “Tamaa si asili yangu. Naridhika na ridhika yangu.”

Greed is not core concern. I am satisfied and it is my contentment.”


336. “Tamaa sina.”

“I don’t have any ambition or greediness.”


337. “Tanzania, Burundi, Rwanda.”

(English only)


338. “Tanzania – the Warm Heart of Africa.”

(English only)


339. “Tanzania nakupenda kwa moyo wote.”

Tanzania I love you with all my heart.”


340. “Tanzania Tea/Chai Authority.”

(English only)


341. “Tembea uone mengi.”

“Walk around to get knowledge.” or “Those who travel see much.”

 

342. “Thamani ya Mwanamke ni zaidi kuliko ya kito.”

The price of a woman is above rubies.”


343. “Titi la mama ni tamu.”

A mother’s milk is best.


344. “Treat the earth well. It was not given to you by your parents; it was loaned to you by your children.”

(English only)


345. “Tudumishe usia wa Baba wa Taifa.”

Let us make permanent (perpetuate) the advice of the Father of the Nation.”


346. “Tukae kwa usalama kusiwe na uhasama.

Let’s live harmoniously without any backbiting.”


347. “Tukae tuishi wazuri haweshi.”

A couple should live in harmony as beauties are born every day.”


348. “Tumkumbuke Mungu kila siku.”

Let us remember God every day.”


349. “Tumkirimu mgeni.”

“We should be kind to the visitor.”


350. “Tumpende Mungu na kushika amri zake.”

Let’s love God and obey his laws.”


351. “Tunaipenda Africa yetu.”

“We love our Africa.”

 

352. “Tuombeane kheri.”

“Let’s pray for each other’s happiness.”


353. “Tuombeane kheri – mpaji ni Mungu.”

“Let’s pray for each other’s happiness – the gift giver is God.”


354. “Tupendane kwa moyo mmoja.”

Let’s love each other with one heart.”


355. “Tupendane waache wabaya waulizane.”

“Let’s love each other and leave bad people to gossip.”


356. “Tusali rosari na Papa Yohane Paulo II. Tuombe amani na familia.”

“Let’s pray the rosary with Pope John Paul II. “Let’s pray for peace with the family.”


357. “Tusherehekee miaka 25 ya uhuru.”

“Let’s celebrate 25 years of freedom.”


358. “Tusisahau kuhesabiwa 28 Agosti 1988.

“We shouldn’t forget to be counted on 28 August 1988.”


359. “Tusitengane tufikirie watoto.”

“Let us stay together for the sake of children.”


360. “Tuyatatue ni yetu matatizo.”

“Let us solve these problems ourselves, because they are our own.”

 

361. “Ua la moyo.”

“Flower of the heart.”


362. “Uchungu wa mwana aujuae mama.”

The mother knows the pain of her child.”


363. “Ujinga una mambo maskini najuta.”

“Stupidity has problems, poor me I’m regretting.”


364. “Ukinipa nitapokea. Kuomba sikuzoea.”

“If you give to me, I will receive. I am not used to asking/begging.”


365. “Ukinipamba nitapendeza.”

“If you decorate me I will be pleasing (beautiful).”


366. “Ukipata chungu kipya usitupe cha zamani.”

“If you get a new pot, don’t throw away the old pot.”

367. “Ukipata shukuru.”

” If you get something, be thankful.”


368. “Ukipenda boga upende na ua lake.”

If you like the pumpkin you should like its flowers.” (Meaning: If you marry again you

should love your spouse’s children too)


369. “Ukipenda waridi uvumilie miiba.”

“If you like roses you have to endure their thorns.”


370. “Ukiona mishale nyayo ziko nyuma.”

“If you see arrows then the (hunters’) footsteps are behind.”


371. “Ukisamehewa na mama umesamehewa na Mola.”

If you are forgiven by your Mother, you are forgiven by God.”


372. “Ukisikia neno niulize.”

“If you hear anything about me, ask me.”


373. “Ukoma huwa unapona.”

“Leprosy usually heals in time.”


374. ”Ukweli ukidhihiri uongo hujitenga.”

Where there is truth, lies disappear.”


375. “Ulikuja ukanikuta utaondoka uniache.”

“You are a passerby. You found me here and you will leave me here.”


376. “Ulijuwajee kama si umbea.”

How did you know this if you did not go behind my back?”


377. “Uliyemtia moyoni ni taabu kumtoa.”

“It is painful to lose the one you truly love.”


378. “Umejipendekeza mwisho umechoka.”

“If you are always doing things to show off, you will eventually get tired.”


379. “Umoja ni nguvu; utengano ni udhaifu.”

“Unity is strength; division is weakness.”


380. “Undugu kupendana na kupendana undugu.”

“Brotherhood and sisterhood is loving one another and loving one another is brotherhood and sisterhood.”

 

381. “Upate Furaha, Wema, Na Baraka.”

May you receive joy, goodness and blessing.”

382. “Upendo huhitaji imani na wema.”

Love needs faith and kindness.”


383. “Ushinde na utawale – moyo safi wa Bikira Maria.”

You conquer and you reign – Immaculate heart of the Blessed Virgin Mary.”


384. “Usiache mbachao.”

Don’t give away an old mat.”


385. “Usiache mbachao kwa msala upitao.”

Don’t give away an old mat for a temporary one.”


386. “Usibishane na mpumbavu.”

“You shouldn’t argue with a fool.”


387. “Usidhani nimesahau wema wako; cha kukulipa sina.”

Don’t think that I have forgotten your goodness; it’s just that I have nothing to pay you.”


388. “Usinione nimecheka moyoni nimekuweka.”

Don’t think that I am laughing at you; I hold you close in my heart.”


389. “Usinionee wivu ni bahati yangu.”

“Don’t feel jealous of me; it’s my luck.”


390. “Usinisahau.”

Don’t forget me.”


391. ”Usinisumbue.”

Don’t bother me.”


392. “Usinitilie vikwazo mapigo yangu huyawezi.”

“Don’t put obstacles in my way, you can’t handle my blows.”


393. “Usione kukonda ukadhani kwetu sili.”

“When I lose weight it doesn’t mean that I’m not fed well at home.”


394. “Usipende kwa pupa utakujanitupa.”

“Don’t love me on the site; you will end up hating me.”


395. “Usipoziba ufa utajenga ukuta.”

“If you don’t fill up a crack you will build a wall.”


396. “Usiseme yote mengine bakisha.”

“Don’t say everything, spare some.”


397. “Usishangae kusema ni kilema chao.”

“Don’t be surprised with their gossip; it is their weakness.”


398. ”Usisherekee vita, ukalia amani.”

Don’t celebrate war, cry for peace.”


399. “Usisikie ya kuambiwa.”

“Don’t listen to what other people are telling you.”


400. “Utamaliza mabucha nyama ni ile ile.”

You will exhaust the butcheries while all meat tastes the same.” (Note: This is a message to a wayward partner)


401. “Utanichoka hasidi.”

“You will be tired with me, you jealous person.”

 

402. “Uwongo wa mwenye nyumba si ukweli wa mpita njia.”

“The lies of the landlord are better than the truth of the passerby.”


403. “Uzinduzi wa Parokia ya Sinza 1997”

Official Opening of Sinza Parish 1997”


404. “Uzuri wa Afrika.”

“The beauty of Africa.”


405. “Uzuri wa mke ni tabia si sura.”

“The beauty of a wife is her character not her appearance.”


406. ”Vidole vitano – kipi ni bora?”

Of five fingers, which is the best?”


407. “Vituko vyenu nimevizoea sasa navipuuzia.”

“I am used to your trouble making, but now I don’t care.”


408. “Waja hawasemi.”

They come, but they don’t say.”


409. ”Wajigamba una nini?”

Poor as you are, what are you boasting about?”

 

410. ”Wakerekao shauri zao watakufa siku si zao.”

Those who are too concerned about their own problems will die at a time that is not of

their own making.”


411. “Wanafiki wana vikwao vyao.”

“Hypocrites have their own places.”

 

412. “Wanafiki wanafiki vikwao.”

“Hypocrites accept their way.”


413. “Waniitaje shangingi nawe ulitoka huko.”

“Why despise me; you too came out from the same place.” (Literal meaning)

“How can you call me ‘shangingi’ (a woman who lives off the gifts of several men in exchange for sexual favors) when you come from the same place?” (Figurative meaning)


414. “Waongo mtaani mola atawalani.”

God will rule over the liars in the marketplace.”


415. “Wapiganapo tembo nyasi huumia.”

“When elephants fight the grass gets hurt.”


416. ”Watanzania tumuenzi Baba wa Taifa.”

Tanzanians, let us honor the Father of the Nation.”


417. “Watoto wana haki ya kufurahia maisha.”

Children have a right to enjoy life.”


418. “Watu kwa amani.”

“People of (or for) peace.”


419. “WAWATA (Wanawake Wakatoliki Tanzania) – Kwa Upendo wa Kristu Tutumikie.”

Catholic Women of Tanzania – For the Love of Christ Let Us Serve.”


420. ”Wazee ni hazina.”

Parents are a treasure.”


421. “Wema wako ni ukumbusho hatutasahau milele.”

“Your kindness is a remembrance; we’ll never ever forget.”


422. “Wewe ni wangu tu.”

You are mine only.”


423. “Wengi wachunguzi lakini wewe kiongozi.”

There are many shepherds but you are the leader.”

 

424. “Wewe ulie tu.”

“To keep complaining won’t help.”


425. “Wivu sina moyo unaniuma.”

“I’m not jealous; I just feel bad.”


426. “Wote ni wana. Ubaguzi wa nini.”

“We are all brothers and sisters. Why is there discrimination? “

427. “Ya kwako du ya wenzako midomo juu?”

“Why should you talk about others’ weaknesses instead of yours?”


428. “Ya rabi tupe salama.”

“Lord grant us peace.”


429. “Yataka moyo.”

“[Marriage] needs patience.”


430. “Yenu mnaweka moyoni ya wenzenu mitaani.”

You keep your bad things in your heart, but you circulate the bad things of other people.”


431. “Yenu moyoni ya wenzenu mdomoni.”

“You hide in the heart your own [weaknesses], but you gossip about other people.”


432. “Yote ni matawi shina ni mimi.”

“All are branches. I am the root.” (Meaning: The legally married woman is the root. The rest of the women/wives are branches to the man.)


433. “Zawadi gani nimpe Mama?”

What type of gift should I give my Mother?”


434. “Zawadi ni zawadi.”

“A gift is a gift.”


435. “Zawadi ni zawadi, usichoke kupokea.”

“A gift is a gift; don’t get tired of receiving.”


436. “Zimalize zako ari sishituki moyo wangu.”

I won’t be surprised by anything that you do.”



NOTE: Special thanks for helping to collect these sayings and to make the translations goes to: Gertrude Amandus, Emmanuel Chacha, Joseph Kariuki, Irene Namukwaya Kessy, William Lubimbi, Joseph Lupande, John Mbonde, Virginia Njeri, and Donald Sybertz. John Mbonde was particularly helpful in making the English translations.

 

More background information on and explanations of these proverbs, sayings and other types of African Oral Literature are found in Chapter One entitled “Towards an African Narrative Theology of Inculturation,” especially the sections on “Oral Literature as a Source of an African Narrative Theology of Inculturation” and “Research Methodology Used in Collecting and Interpreting African Oral Literature,” in the following book: Joseph G. Healey M.M. and Donald F. Sybertz, M.M., Towards An African Narrative Theology (Nairobi: Paulines Publications Africa, 4th Reprint 2005) and Maryknoll, NY: Orbis Books, 5th Printing 2004), 400 pages. See also the article Joseph G. Healey M.M., “You Faked Me Out: Sayings of East African Urban Youth” in Wajibu (Volume 14, No. 1, 1999), pages 2-4 that is reprinted in Social and Religious Concerns of East Africa: A Wajibu Anthology (Washington. DC: University Press of America, 2005).


Additional information on “Sayings on East African Cloth” (“Misemo Kwenye Khanga za Afrika Mashariki”) including other relevant links can be found on the


African Proverbs, Sayings and Stories Website
www.afriprov.org 


Two special links are:


  1. http://www.glcom.com/hassan/kanga.html
    “Kanga Writings.” A list of 143 sayings on the “khanga” (East African Cloth): Original Swahili, Literal English Translation and Most Common Meaning.

  2. http://www.glcom.com/hassan/kanga_history.html
    “History of Kanga.” A short history of the “khanga” (East African Cloth) and a list of 26 uses.


A recent search on the Google Search Engine < http://www.google.com> for “khanga” revealed 6,200 results or hits.


Additional paper copies of this list of sayings are available from:


Rev. Joseph G. Healey, M.M. Research Committee

Maryknoll Society Makoko Language School

P.O. Box 867 P.O. Box 298

Dar es Salaam, Tanzania Musoma, Tanzania


E-mail: JGHealey@aol.com E-mail: MklSwahili@juasun.net



Rev. Nicasius Sandu

Bujora Cultural Centre

P.O. Box 76

Mwanza, Tanzania


E-mail: nicasiuss@yahoo.com



Collected and edited by Rev. Joseph G. Healey, M.M.

Revised Internet Version as of 25 July, 2005



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METHALI ZA KIUTANDAWAZI

CHUO KIKUU CHA DAR ES SALAAM

Taasisi ya Uchunguzi wa Kiswahili

­­­_____________________________________________________________


Kongamano la Jubilei ya Miaka 75 ya TUKI

Tarehe 4 – 7 Julai, 2005



METHALI ZA KIUTANDAWAZI



John P. Mbonde

Utangulizi

Katika kuziainisha methali, watu hupenda kuziita kuwa hizi ni za asili ya jamii fulani kama vile ya Kihispania na zile ni za Kiafrika au hizi ni za Kimaasai na hizo ni za Kingoni n.k. Aina hii ya methali, jamii huzidai kuwa ni za asili ya jamii yake (kabila fulani), na hivyo, huzifanya kuwa ni mali yake kiutamaduni kama zilivyo mila na desturi tofauti mbalimbali katika jamii hiyo husika. Kumbe kati ya methali hizo zote, baadhi yake hutumika mahali pote duniani. Aina hii ya methali zitumikazo mahali pengi duniani, ingawa huundwa katika lugha tofauti mbalimbali na wakati mwingine kwa mipangilio yake ya maneno hutofautiana, lakini maana yake huwa ni ileile.

Ni kwa mantiki hiyo, nimeamua kuziita Methali za Kiutandawazi. Nafahamu pia kwamba baadhi ya wanataaluma wangependa kuziita ni Methali za Kimataifa. Jina lolote linaloweza kutumika kuainisha methali hizo, halina utata wala mjadala kwa kuwa zinatumika miongoni mwa mataifa mengi duniani kote. Kamwe methali hizo siyo mpya wala za ajabu wala hazina hadhi ya milenia ya tatu kwa maumbile, bali ni zilezile ambazo zimezoeleka katika matumizi ya kila siku. Ila inawezekana kwamba zinaweza kuwa za asili ya jamii fulani zilizoanza kuzitumia, au hupendelea kuzitumia mara nyingi zaidi kuliko jamii nyingine kwa msukumo wa mazingira. Kwa mfano, lugha ya Kispanishi ina utajiri mkubwa sana wa methali kuliko lugha nyingi duniani. Hali kadhalika, Kichina kimefaulu kuhifadhi methali zake kwa wingi tangu karne na karne.

Madhumuni ya kuzikusanya na kuzihifadhi pamoja ni kurahisisha upatikanaji wake. Fauko ya hayo, huu ni wakati muafaka wa kuzijengea uhalali na hadhi yakinifu methali za kiutandawazi ili kwenda sambamba na maendeleo endelevu ya kisayansi na kiteknolojia. Ifahamike wazi kuwa bado suala hilo linahitaji kufanyiwa tafiti za kina kirefu ili kuboresha dhana hiyo.

Mwenendo wa methali za kiutandawazi hautofautiani na ule wa methali za kawaida. Ni dhahiri kuwa baadhi ya vigezo vya kubainisha methali za kiutandawazi ni ile tabia ya taswira za kimataifa zilizobebwa nazo. Baadhi ya methali huhusishwa na vitu vya eneo dogo la nchi, lakini zile za kiutandawazi hazina mipaka. Kwa mfano, Waarabu wa Pemba hujuana kwa vilemba. Pemba ni kisiwa katika bahari ya Hindi katika Jamhuri ya Muungano wa Tanzania. Vilemba ni vitambaa wafungazo vichwani. Tabia ya kufunga vilemba vya aina hiyo, hujitokeza huko Pemba miongoni mwa Waarabu katika mashamba ya karafuu. Ingawa maana ya ndani ya methali hii yaweza kabisa kuwa ya kimataifa, yaani ya kiutandawazi. Mathalani, wazungu watawapendelea wazungu wenzao. Ufinyu wa methali za mahali ni sawa na jinsi aina fulani za mila hutawala jamii ndogo ya mahali hapo tu. Kumbe methali Wapiganapo tembo, nyasi huumia (When elephants fight, the reeds get hurt), hii ni methali ya kiutandawazi.

Kwa upande mwingine, baadhi ya methali huwa hazitumiki kila siku, katika ufinyu au utandawazi wake, badala yake huwa zimebaki katika vitabu tu. Ukweli ni kwamba hata baadhi ya misamiati katika kamusi za aina zote za lugha, hubaki katika vitabu kwani matumizi yake ni ya nadra mno kwa sababu au bila sababu za kimsingi. Na kila zinapotumika husikika kuwa ni ngeni katika masikio ya wasikilizaji wake. Hata nchini Tanzania ambako ni chimbuko la historia ya Kiswahili, hususan Zanzibar, kwa namna moja au nyingine, Waswahili hao, si hoja kama ni wasomi au watu wa kawaida, wanaposikia mtu akitumia msamiati au istilahi iwayo utawasikia wakishutumu, “Kiswahili cha siku hizi ni kigumu, jamani! Afadhali ya Kiingereza.” Vivyo hivyo, iwapo Mwiingereza msomi akitumia misamiati isiyotumika katika maisha ya kila siku ya jamii ya Waingereza, wanaposikia hayo hulaani na kusema, “Kiingereza cha wasomi wa siku hizi ni kigumu (bombastic).


  1. Nini maana ya methali?


Methali ni lugha nyepesi ipenyayo moja kwa moja katika mioyo ya wasikilizaji. Aidha, methali au misemo huondoa wingu au ukungu katika mawasiliano ya kisayansi na ya teknolojia nzito za kitaaluma. Pia, methali ni kielelezo cha utashi wa uhai wa jamii husika, historia na falsafa ya utu wa binadamu, hekima na busara. Mwanafasihi mashuhuri katika Afrika, Chinua Achebe, katika kitabu chake Things Fall Apart (1959: 7) anaandika, “Methali ni mafuta ya mawese ambayo kwayo maneno huliwa.” Kauli hii ikizingatiwa barabara huyafanya maandishi kukubalika kuwa ni fasihi, maana matumizi ya methali na fani nyingine hukoleza simulizi kama tui la nazi na viungo mbalimbali kama vile vitunguu, nyanya, zinavyoifanya mboga iwe na riha na ladha tamu zaidi. Methali ni njia ya mkato ya kuelimisha, kuadilisha, kukosoa na kuelekeza jamii, husuan vijana katika kuzingatia tunu za jadi kwa kina ndani ya mazingira ya asili ya jamii.

Methali ni aina ya usemi nzito na ambao unakusudiwa kusema jambo maalumu lakini ya fumbo. Usemi huu mzito mara nyingi hukusudiwa kumuonya, kumuongoza, na kumuadilisha mwanadamu. Kwa umbile la nje methali huwa na muundo maalumu, muundo wenye baadhi (pande) mbili. Upande mmoja wa methali huwa unaeleza mazoea au tabia ya mtu au kitu juu ya utendaji wa jambo; na upande wa pili unaeleza matokeo yatokanayo na mazoea hayo au tabia hiyo ambayo imeelezwa katika upande wa kwanza.” (S. Y. A. Ngole na Lucas N. Honero, Fasihi- Simulizi Methali: Kitabu cha pili, (uk viii) TUKI, DUP 1981.

 

Lugha ya Kiswahili ni tajiri sana kwa semi zake. Licha ya methali, kuna misemo, misimu, nahau. Tofauti na methali misemo ni tungo zitumiazo picha, ishara na tamathali kueleza kitu au wazo kwa kifupi, ili litolewe maadili au maonyo au sifa fulani. Kumbe vitendawili ni semi fupifupi za fumbo zenye kutumia picha, tamathali na ishara kueleza wazo lililofichika ambalo ndilo jawabu la fumbo. Kwa mfano, Koti la mzee halikosi chawa.

Na kwa upande wa misimu ni semi ndogondogo za kuibuka na kufifia au kufa kabisa ambazo huzushwa katika mazingira fulani, hufa baada ya mazingira yale kutoweka. Kwa mfano, Klabu ya Simba ilishinda kwa kishindo cha tsunami.(This coinage was heard by the author while travelling in Dar es Salaam comuters known as “Daladala” hence I personally call such sayings as “Daladala Philosophy” which associate with contemporary events such as ‘tsunami’ impact in which Simba soccer club beat their long time rival, the Younger soccer club with such impact as that of tsunami). Pia, matumizi ya msimu, k.m. Mambo! Poa! Huu ni msimu uliochipua na kuchanua miaka hii ya karibuni, ambao nao siku itafika utanyauka na kufa. Hata Rais wa awamu ya tatu wa Jamhuri ya Muungano wa Tanzania, Mheshimiwa Benjamin William Mkapa ameondokea kuupenda na kuutumia mara nyingi sana anaposalimiana na wananchi kabla ya kuzungumza au kuwahutubia. Akisha sema, “Mambo!” Hadhira humkubalia kwa mkupuo mmoja, “Poa!”

“Methali hutupa maarifa;

hutupa ukweli kwa kifupi;

hufanana katika lugha mbalimbali za nchi kadha za ulimwenguni;

hutumika hasa na wazee kufundisha vijana na watoto, hali ya maisha duniani.” Kutoka katika Utangulizi wa kitabu 500 Haya Proverbs kilichotungwa na Nestor, H. Byera, EALB (1978).

Aidha, kuna ufafanuzi wa aina mbalimbali kutoka kwa wanataaluma wa nyakati mbalimbali kuhusu dhana “methali”. Katika Kamusi ya Kiswahili Sanifu 1981: 165 “Methali ni kifungu cha maneno yanayotumiwa pamoja kisanii kwa njia ya kufumba au kupigia mfano na ambacho kinachukua maana ndefu na pana kuliko maneno yenyewe yanayotumiwa; muhtasari wa maneno ya kisanii wenye maana pana k.v. Mcheza kwao hutunzwa.” Kuna baadhi ya hadithi nyingi huanza na methali na kumalizia kwa methali. Kwa mfano, katika kitabu kilichotungwa na Kayombo, Innocent Kapilima, Hadithi za Babu Zetu wa Tanganyika, TMP (1959), ametumia mtindo huo wa kuanza na ‘methali’ na kumalizia na methali katika kusimulia hadithi zake.

Zipo methali nyingi ni za Kiafrika pale zinapohusisha na ishara au vitu vipatikanazo katika mazingira yao. K.m. “Jifya moja haliinjiki chungu.”


  1. Nini Maana ya Utandawazi?

Dhana ya utandawazi ilizuka mwishoni mwa miaka ya 1980 na kushamiri miaka ya 1990 na kuwa changamoto katika nyanja mbalimbali. Utandawazi ni upanukaji kwa kina kirefu zaidi na kusambaa kwa masafa marefu mahusiano miongoni mwa jamii mbalimbali mintarafu uhalisia wa maisha, kuanzia yale ya ustawi wa jamii hadi yale ya harakati za kujikimu, kiuchumi, kiutamaduni, kiulinzi, kibiashara, kiuwekezaji, kimawasiliano, kiteknolojia na kuufanya mchakato mzima kuipelekea dunia iwe mithili ya kijiji kimoja kidogo. Mvuvumko huo wa kiutandawazi kiuchumi na kiutamaduni umeipa Marerkani nafasi ya kasi kubwa ya katika kuhodhi na kudhibiti mageuzi hayo.

Kwa ufafanuzi wa jumla, dhana utandawazi inamaanisha kuifanya dunia nzima ionekane

kama kijiji kimoja kwa kupanuka kwake kimawasiliano, kijamii na kiuchumi katika uhalisia

wa mambo ulivyo katika nyanja mbalimbali kama vile uchumi, utamaduni, biashara,

uwekezaji, kiteknolojia hata kiroho. Kutokana na welewa huu inadaiwa kwamba uchumi wa

dunia umo katika mchakato wa kuoanishwa kwa kuvunja mipaka na nguvu za kiuendeshaji

kuwa kitu kimoja.” S.M.Rugumamu, Globalization Demystified, DUP (2005).


Waandishi wengine, kama vile C.K. Omari, Prof. E. Kezilahabi na W.D. Kamera wanasisitiza katika vitabu vyao Misemo na MethaliToka Tanzania (Kitabu cha I&II):

Misemo na Methali zimejaa wingi wa hekima na mafundisho yanayoweza kutumika katika

kufafanua utamaduni wa jamii, muundo na mfumo wake, siasa yake, uchumi na mazingira

yake.”


  1. Mantiki ya Methali za Kiutandawazi


Nimeorodhesha baadhi tu ya methali zenye hadhi ya utandawazi na kuelezea kwa kifupi kwa lugha ya Kiswahili na Kiingereza, ingawa ingependeza sana kama tafsiri yake ingeweza kuwa katika lugha ya Kifaransa, Kijerumani, Kichina na katika lugha zingine za kimataifa. Ukweli huu wa methali za kiutandawazi unaenda sambamba kama alivyoandika Hellen Byera Nestor katika utangulizi: “…methali hufanana katika lugha mbalimbali za nchi kadha za ulimwenguni.” Hapa mwandishi huyo kwa kutumia dhana ‘hufanana’ kimsingi alimaanishwa kuwa baadhi ya methali hutumika mahali pengi duniani ingawa ni kwa lugha tofauti lakini maana iliyobebwa katika maudhui yake ni ileile.

Zimepangwa kwa kuzingatia alfabeti ya Kiswahili. Methali za kiutandawazi ni changamoto kwa upande wa maendeleo ya mawasiliano ya kiuhusiano miongoni mwa mataifa. Ikumbukwe kwamba madai kwamba methali za kiutandawazi asili yake ni Ulaya au Marekani kama inavyodaiwa katika masuala mengine mengi ya kiutamaduni na kihistoria. Utajiri uliomo katika methali za kiutandawazi kamwe usimithilishwe na utajiri au maendeleo mengine ya kisayansi na kiteknolojia kutoka katika nchi tajiri duniani na kwenda nchi maskini duniani!

Ni matumaini yangu kwamba mkusanyiko huu wa methali za kiutandawazi utatoa changamoto kwa wanataaluma kujenga wigo mpana na kukita katika kina kirefu cha uchambuzi na upembuzi yakinifu.


4.0 Changamoto

Watu binafsi, serikali na taasisi mbalimbali zinaendelea kupania katika kukikuza Kiswahili. Kutokana na hali halisi ya baadhi ya methali kuweza kupotea miongoni mwa jamii mbalimbali za Kiafrika, mpango maalumu umeanzishwa ili kuweza kuziandika na kuzitolea maelezo methali za makabila mbalimbali ya Afrika kwa kuandika vitabu kadha wa kadha. Mradi huo ambao kila mwezi hutoa methali moja kutoka nchi moja ya Kiafrika, unaweza kuwanufaisha wengi kwa kutumia mtandao kama ulivyo katika tovuti ifuatayo: African Proverbs, Sayings and Stories Website: www.afriprov.org.

Hali kadhalika, kuna vitabu vingi vya methali vilivyoandikwa na watunzi mbalimbali duniani. Katika mradi nilioutaja hapo juu, jitihada zimefanywa na kila mwandishi katika kukumekusanya methali zisizopungua mia moja za jamii yake kwa shabaha ya kuzihifadhi ili zisije zikapotea. Mradi wa methali adimu za Kiafrika ulioanza mwaka 1999 ilimradi kusalimisha methali na misemo ambayo iko hatarini kupotea, hadi 2004 ulikuwa umefaulu kuzikusanya na kurudufu vijitabu kumi na tatu. Kuna tegemeo kubwa kupata ongezeko kubwa kabla ya mwisho wa mwaka huu 2005.


5.0 Hitimisho

Tunaposherehekea Jubilei ya Miaka Sabini na Tano (75) ya mchakato wa kukistawisha Kiswahili (The Inter-Territorial Language [Swahili] Committee iliyoundwa 1930 hadi Taasisi ya Uchunguzi wa Kiswahili (TUKI), iliyopandishwa hadhi mwaka 1964), bado safari ni ndefu. Juhudi mbalimbali zilifanywa na serikali hata ikaunda Baraza la Kiswahili la Taifa (BAKITA) 1967; Idara ya Kiswahili-Chuo Kikuu cha Dar es Salaam 1970; Taasisi ya Kiswahili na Lugha za Kigeni, Zanzibar 1979. Na wakereketwa waasisi walianzisha Chama cha Usanifu wa Kiswahili na Ushairi Tanzania (UKUTA) tangu miaka mingi kabla ya kupata Uhuru mwaka wa Tanganyika. Kiswahili hutumika katika nchi nyingi duniani; hufundishwa katika taasisi na vyuo vikuu kadha wa kadha duniani; hutumika katika vituo vya redio na televisheni nyingi duniani; aidha, ni moja ya lugha rasmi za Umoja wa Afrika (AU).

Zifuatazo ni baadhi tu ya methali za kiutandawazi:


METHALI ZA KIUTANDAWAZI


  1. Ada ya mja hunena muungwana ni kitendo

Kutokana na tabia ya kibinadamu, mtu hutambulika kwa uungwana wake kwa vitendo vyake wala siyo kwa mavazi, maumbile au maneno ayasemayo.

Public opinion maintains, a gentleman is judged by his actions. (Manners make man; or Handsome is as handsome does).


  1. Akili ni nywele kila mtu ana zake

Akili za watu ni za aina nyingi na ni tofauti kama vile nywele za kila binadamu ni tofauti. Brains are like hair, every humankind has her/his own kind.


  1. Baada ya dhiki faraja

Baada ya shida huja raha.

After hardship comes relief. (Every cloud has a silver lining; After storm comes a calm).


  1. Bandubandu huisha (humaliza) gogo

Hata gogo liwe kubwa namna gain, unapolichanachana mwisho gogo hilo humalizika.

Chip! Chip! Finishes the log. (Little strikes fell great oak. Constant dripping wears away a stone).


  1. Chanda chema hufikwa (huvishwa) pete

Jambo jema husifiwa na hushangiliwa ili liweze kufana zaidi. Ni wana kama kidole kizuri kinapovalishwa pete ili kizidi kupendeza.

A handsome finger gets a ring put round it.


  1. Chema chajiuza kibaya chajitembeza

Kitu kizuri huonekana bila ya kunadiwa, lakini kibaya hupigiwa debe ili kukitangaza.

A good thing sells itself, a bad thing advertises itself for sale. (Good wine needs no bush).


  1. Dalili ya mvua ni mawingu

Ishara ya kuwa mvua itanyesha hivi punde ni mawingu meusi makubwa. Na yasipokuwepo mawingu haiwezi kunyesha. Hali kadhalika, katika juhudi zako waweza kujua mapema kama utafanikiwa.

Clouds are the sign of rain. (Morning shows the day as the childhood shows the man. Cunning events cast their shadows before. No smoke without fire).

 

  1. Damu ni nzito kuliko maji

Watu wa ukoo mmoja husaidiana sana katika matatizo yao kuliko marafiki au jamaa wa mbali.

Blood is thicker than water.


  1. Elimu haina mwisho

Elimu ni za aina nyingi. Kila siku maarifa ya aina mpya yanagunduliwa na kuzuka, hivyo haiwezekani kuielewa elimu yote duniani.

Education has no limits. (One has to continue to learn all his/her life time).

  1. Elimu ni bahari

Elimu ni pana hivi sawa na upeo wa bahari ambayo huelezwa na kusambazwa miongoni mwa binadamu.

Education is like an ocean which spread all over the horizons of people’s life.


  1. Fadhili za punda ni mashuzi

Shukrani za mtu mjinga ni kumtukana yule aliyemtendea mema.

The gratitude of a donkey is a breaking of wind.


  1. Fimbo ya mbali haiuwi nyoka

Fimbo iliyo karibu nawe ndiyo ikufaayo wakati inapotokea shida. Methali hii inalenga kuwatanabaisha watu kuwa binadamu anapopata shida ni watu walio karibu naye ndio watakaomsaidia.

A stick in the hand is the one that kills a snake.

 

  1. Ganda la muwa la jana, chungu kaona kivuno

Ganda la jana la muwa huwa limekauka, lakini chungu anapolipata huona ni mavuno maridhawa. Maana asiyezoea kuwa nacho, akipatapo hata kama ni kitu duni au hafifu namna gani na kidogo, hushangilia. Mathalani, kukengeuka kwa maadili kwa vijana barani Afrika na kuzamia tamaduni za kigeni.

The skin of yesterday’s sugar-cane is a whole harvest of an ant.


  1. Gonga gogo usikie mlio wake

Ukitaka kujua mlio wa gogo, lipige na usikilize. Hili lina maana kuwa yakupasa kulichunguza jambo kwanza kabla ya kulihukumu (kulikabili).

Knock a log in order to hear the sound it makes.


  1. Haba na haba hujaza kibaba

Ukiweka akiba kidogo ya kitu kila mara, mwishoni utakuwa na akiba kubwa. Mwanzo wa makubwa ni madogo.

Little by little fills up the measure. (Little drops of water, little grains of sand, make a mighty ocean and a pleasant land).


  1. Harakaharaka haina baraka

Jambo lifanywalo harakaharaka, haliwezi kufana. Mambo lazima yaende kwa kuzingatia mchakato wenye mpango na taratibu madhubuti.

Hurry, hurry, has no blessing. (More haste, less speed).


  1. Iliyopita si ndwele, ganga ijayo

Mambo yaliyopita, yasishughulikiwe sana, bali tujizatiti kuyakabili na kuyadhibiti yale yajayo.

That which has passed is not a diease, cure what is coming.


  1. Iwapo nia, njia hupatikana

Mtu anapofanya dhamira ya dhati ya kutaka kulitekeleza jambo, hawezi kukosa njia ya utekelezaji.

Where there’s a will, there’s a way.


  1. Jambo usilolijua ni kama usiku wa giza

Chochote usichokifahamu vizuri huwezi kukieleza kwa ufasaha.

A matter of which you are ignorant is like a dark night.


  1. Jogoo la shamba haliwiki mjini

Jogoo lililozoea kuishi shamba, likihamishiwa mjini hushindwa kuwika kwa sababu ya mabadiliko ya mazingira yake. Maana, ye yote aliye ugenini yampasa kufanya mambo kwa tahadhari ili kulingana na mazingira ya hapo.

The country cock does not crow in the town.


  1. Kata pua uunge wajihi

Mtu akikata pua yake kwa ajili ya kujirembesha anakuwa anaiharibu sura yake zaidi.

Cut off your nose to mend your face. (Keep up appearances even at the price of losing your property. Cut off your nose to spite your face).


  1. Kidole kimoja hakivunji chawa

Mtu mmoja peke yake hawezi kutenda mengi. Umoja ni nguvu na utengano ni udhaifu.

One finger cannot kill a louse.


  1. Kuishi kwingi kuona mengi

Kuishi katika dunia kwa muda mrefu humpa mtu nafasi ya kujifunza mengi. Tuwaheshimu wazee kwa vile wanaweza kutushirikisha katika mang’amuzi mengi yenye hekima na busara.

To live long is to see much.


  1. La kuvunda halina ubani

Harufu mbaya ya kitu kilichooza haiwezi kufichika au kuzuiwa kwa kufukizia ubani. Hali kadhalika, jambo lililoharibika halifichiki.

There is no incense for something rotting (it is impossible to conceal its evil odour).


  1. Lililoandikwa ndilo liwalo

Lile aliloliweka Mungu litendeke, halishindwi kutendeka kama alivyolipanga. Hii ina maana kuwa Mwenyezi Mungu ni muweza wa yote, hivyo alipendalo hutokea vivyo hivyo. Hakuna awezaye kushindana na matakwa (mapenzi) ya Muumba.

That which is written (by God) is what is (i.e. must surely come to pass).


  1. Maji yaliyomwagika hayazoleki

Maji yakisha mwagika haiwezekani kuyazoa au kuyakusanya tena. Yaani, jambo likiharibika huwa limeharibika, hata kama likitengenezwa kamwe halitaweza kuwa kama lilivyokuwa hapo awali.

If water is spilt, it cannot be gathered up.


  1. Milima haikutani, lakini binadamu hukutana

Milima haina uwezo wa kukutana, lakini binadamu wakiwa hai huweza kukutana hata baada ya kuwa mbalimbali kwa muda mrefu. Hii ni methali inayotumika katika kutiana moyo wakati wanapoagana kwamba wakijaliwa watakutana. Pia hutumika katika kuwaonya watu kuacha tabia ya kuwatendea vibaya wengine kwani huenda wao pia wakatendewa hivyo siku za usoni.

Mountains do not meet, but people meet each other.


  1. Mtoto umleavyo ndivyo akuavyo

Malezi umpatiayo mtoto huwa ni msingi wa mustakabali wake. Maisha ya mtu yanategemea sana msingi wa malezi aliyoyapata tangu angali mchanga. Ni vigumu kwa mtu kuacha tabia aliyoizoea katika makuzi yake.

As you bring up the child, so he/she will be.


  1. Njia mbili zilimshinda fisi

Kutokana na tamaa yake kubwa, fisi alijaribu njia mbili ya kushoto na kulia, lakini alishindwa. Mwangata mbili, moja humpokonya.

Two ways failed the hyena.


  1. Nyumba usiyolala ndani yake hujui ila zake

Mtu hufahamu tu mambo ya nyumba ambamo amelala. Ni jambo la kijinga kwa mtu kujifanya kuwa anaelewa mambo ambayo kwa yamkini hayaelewi.

You cannot know the defects of a house you have not slept in. It is the wearer who knows where the shoe pinches.


  1. Ombaomba huleta unyonge

Tabia ya kuombaomba vitu humfanya mwombaji kuwa mnyonge au duni. Mlegevu, mzembe, goigoi na mvivu kuwategemea watu wengine, maana hana bidii ya kujitafutia riziki yake kwa kufanya kazi mwenyewe. Mtegemea cha ndugu, hufa maskini.

Begging makes somebody become inferior.


  1. Ondoa dari uezeke paa

Acha kujenga dari mpaka umalize kuezeka. Mtu anatakiwa kwanza kufanya jambo lililo muhimu kwanza kabla ya mengine yasiyo muhimu.

Remove the ceiling in order to thatch the roof.


  1. Panapofuka moshi pana moto

Moshi ni ishara ionyeshayo uwepo wa moto. Watu wanaogombana mara kwa mara si ajabu kuwa siku moja wataingia vitani na kusababisha maafa.

Where there is smoke there is fire.


  1. Paka akiondoka, panya hutawala

Paka na panya ni maadui wakubwa. Paka hutishia sana uhai wa panya kwa kuwakamata na kuwala nyama. Kwa jinsi hiyo, paka anapoondoka, panya hupata nafasi ya kufanya vitu vyao bila ya kuwa na hofu yoyote. Ndivyo ilivyo kwa wafanyakazi, endapo mkubwa wao akiondoka, walio chini hujiona kuwa huru na hufanya mambo wapendavyo.

When the cat goes away, mice do reign. When the cat’s away, the mice do play.


  1. Penye watu wengi hapaharibiki neno

Mahali ambapo kuna watu wengi hapaharibiki neno. Walipo watu wengi hubadilishana mang’amuzi na hivyo fikira na nguvu zao hukusanywa pamoja ili kulitengeneza jambo. Penye wengi pana Mungu ambaye ni muweza wa yote.

Where there is a gathering of people nothing goes bad. Where there are many people, there God is (Vox populi vox Dei).


  1. Radhi ni bora kuliko mali

Kupata radhi ya wazazi ni bora kuliko kupata mali. Baraka ya wazazi haiwezi kupatikana hivihivi tu, lakini mtu anaweza kutafuta mali wakati na mahali popote. Kwa hiyo, yatupasa kuwatii wazazi (wakubwa) wetu ili watubariki ndipo hata tutafutapo mali au riziki huwa tumekwisha pata baraka ya mafanikio maishani kutoka kwa wazazi.

Blessings are better than wealth.


  1. Rahisi haihalisi

Kitu au bidhaa ipatikanayo kwa bei poa ni kitu hafifu hivyo huwa si kizuri na hakifai. Cheap things are not worthy spending money on them.


  1. Sikio halilali njaa

Hapana siku ipitayo bila ya sikio kusikia maneno fulanifulani yawe mabaya au mazuri. Hivyo sikio halilali bila ya kusikia neno.

An ear does not go to sleep hungry (there’s always plenty of gossip).


  1. Sumu ya neno ni neno

Moto huzimwa kwa maji na pia neno humalizwa na neno. Likizuka neno au jambo linalowafanya watu kulisema sana au uvumi fulani, ule uvumi huendelea hadi pale uvumi mwingine tofauti utakapotokea. Basi, hapo watu husahau ule uvumi wa kwanza wakaushika ule uvumi mpya.

The poison for a word is a word. Tit for tat.


  1. Tamaa mbele, mauti nyuma

Mtu mwenye tamaa nyingi mwishowe hupatwa na misiba mibaya. Anayetanguliza tamaa na ubinafsi mbele ajue hana mwisho mzuri.

Desire first, death afterwards (i.e. No one ever thinks of the possibility of death when concentrating on achieving a particular end). Man proposes, God disposes.


  1. Taratibu ndio mwendo

Mwendo wa polepole ndio ufaao. Yaani, jambo lolote lile halina budi kufanywa kwa kuzingatia kanuni.

Slowly is indeed the way to walk. He that goes slowly goes surely. Hasten slowly. Slow but sure.


  1. Uchungu wa mwana, aujua mzazi

Mzazi ndiye anayepata uchungu mwingi zaidi ya watu wote anapomzaa mtoto wake. Yaani mwenye kuthamini kitu chochote kile ni yule mwenye kitu hicho. Kwani ni yeye ndiye aliyetaabika katika kukitafuta na kukipata.

The labour of childbirth is known to the mother.

  1. Ukiona vinaelea, vimeundwa

Ukiviona vyombo vya kusafiria vinaelea juu ya maji, ujue kwamba ni matokeo ya juhudi na maarifa ya watu waliovitengeneza. Kizuri chochote ukionacho, ufahamu kimepatikana kwa bidii na jasho na siyo kwa miujiza.

If you see vessels afloat, remember that they have had to be built.


  1. Usipoziba ufa, utajenga ukuta

Usipoukarabati ufa kwenye ukuta mapema, ukuta utabomoka na hivyo utalazimika kuujenga ukuta tena. Usipolirekebisha kosa dogo tangu mwanzo, utapata hasara kubwa hatimaye.

If you do not fill up a crack, you will have to build a wall. A stitch in time saves nine.


  1. Vita havina macho

Wakati wa vita mtu ye yote yule anaweza kuumizwa, kuuawa au kupata madhara ya aina yoyote ile. Ni vema kujiepusha na vita.

War has no eyes (i.e. it kills indiscriminately).


  1. Vita vya panzi furaha ya kunguru

Panzi wanapopigana na kuuana kwa wingi ni furaha ya kunguru kwani hupata chakula chao kwa urahisi. Hali kadhalika, maafa ya wanyonge huweza kuwa furaha ya wakubwa.

A fight between grasshoppers is a joy to crows.


  1. Wapiganapo tembo, nyasi huumia

Ndovu wawili wakipigana, husababisha nyasi kukanyagwakanyagwa na kuharibika. Yaani viongozi wawili wanapopigana wanaoumia ni wafuasi au watu walio chini ya himaya zao. Wakati mataifa makuu mawili (k.m.Warusi na Marekani wakati wa vita baridi) yanapopigana, mataifa madogo ndiyo yanayoumia.

Where elephants fight, the reeds get hurt.

 

  1. Ya kale hayapo

Yale yaliyotokea zamani yamekwisha na yanapaswa kusahauliwa. Hapana haja ya mtu kuwa na kifundo cha moyo kwa ubaya aliofanyiwa hapo zamani.

The ancient (things) are no longer with us. Let bygones be bygones.

  1. Yote yang’aayo si dhahabu

Si kila kionekanavyo kinameremeta ni dhahabu. Kwani viko vingi ving’aavyo, lakini ambavyo si dhahabu na ni vya thamani ndogo mno kuliko dhahabu. Usikipende kitu kwa uzuri wake wa nje, bali ukichunguze sana ili ujue ubora wake. Uzuri wa mkakasi ndani kipande cha mti.

All that glitters, do not think it is gold.

 

  1. Ziba mwanya, asipite panya

Ukisha kugundua mwanya wa panya, fanya hima ili uuzibe ili panya wasifanye mazoea ya kuutumia mwanya huo. Mathalani, serikali ikisha gundua mwanya wa bidhaa za magendo haina budi kuharakisha kuuziba mwanya ili kuondokana na ugumu wa kulikabili tatizo hilo baada ya kuzoeleka na walanguzi seuze na wafanyabiashara ya magendo.

Seal the small path so that the rats should not create the habit of using it.


  1. Zimwi likujualo halikuli likakwisha

Shetani akujuaye hakuli akakumaliza. Watu wa jamii au ukoo moja hawadhuriani kabisa. Endapo wakifanya hivyo, basi huhesabika kuwa ni wachawi.

A devil that knows you will not devour you completely.



Vitabu vya Rejea


  1. Ahmed Ndalu & Kitula G. King’ei, Kamusi ya Methali za Kiswahili, EAEP (1989).

  2. Charlotte and Wolf Leslau, African Proverbs, The Peter Pauper Press, NY (1962).

  3. Farsi, S.S., Swahili Sayings, EALB

  4. Healey, Joseph G., Towards an African Narrative Theology, Paulines Publications Africa (1996); Once Upon a Time in Africa: Stories of Wisdom and Joy, Orbis Books (2004); African Stories for Preachers and Teachers, Paulines Publications Africa (2005); Kueneza Injili kwa Methali, Benedictine Pulications Peramiho (1984).

  5. Johnson, Frederick, Swahili-English Dictionary & English-Swahili Dictionary, OUP (1939).

  6. Kalugila, Omushumba Leonidas, Emigani na Ebikoikyo, North Western Publishers, Bukoba (1992).

  7. Kamati ya Utafiti wa Utamaduni Bujora, Kugundua Mbegu za Injili, Benedictine Peramiho Publications (1993).

  8. Madam, Swahili-English Dictionary, (1894).

  9. Mayoka, J.M., Nahau za Kiswahili, Mathews Bookstore & Stationers, Dar es Salaam, Tanzania.

  10. Mbonde, J. P., Wisdom from Ngoni Proverbs, privately duplicated (2004).

  11. Muwanga, Aminieli Stephano, Methali kwa Picha, Utamaduni Publishers (1984).

  12. Ngole S.Y.A. & Honero Lucas N. (Wahariri), Fasihi Simulizi Methali (kitabu cha Pili (TUKI) DUP (1981).

  13. Nestor, Hellen Byera, 500 Haya Proverbs, East Africa Literature Bureau (1978).

  14. Omari,C.K., Kezilahabi, E., and Kamera,W. D., Misemo na Methali Toka Tanzania Kitabu cha 1 (Toleo Jipya 2000) & Kitabu cha 2 (Toleo Jipya 2004) Mathews Bookstore & Stationers, Dar es Salaam, Tanzania.

  15. Rugumamu, Severine M., Globalization Demystified: Africa’s Possible Development Futures, DUP (2005).

  16. Scandinavian Institute of African Studies: Swahili Proverbs from East Africa, Uppsala (1977).

  17. TUKI: Kamusi ya Kiswahili Sanifu, OUP (1981).

  18. TUKI: Kiswahili cha Utandawazi, DUP

  19. TUKI: Kamusi ya Kiswahili Sanifu (toleo la pili), OUP (2004).

  20. Wamitila, K.W., Kamusi ya Methali, Longhorn Publishers, (2001).

  21. Wanjohi, Gerald Joseph, Under One Roof- The Gikuyu Proverbs; & The Wisdom and Philosophy of African Proverbs: The Gikuyu World-View, Paulines Publications Africa (1997)

 



Note: This paper was originally delivered during the 75th anniversary of TUKI or the Institute of Kiswahili Research (1930-2005) at the University of Dar as Salaam, Tanzania (4th-7th July, 2005). The author decided to select only 51 proverbs that are commonly used around the globe. Hence, he calls them “global proverbs.” Actually, globalisation as a process commenced many centuries ago. Think of the early travellers such as Christopher Columbus, Vasco da Gamma, missionaries, slavery and slave trade, the First and Second World Wars and other periods and other events. One evidence is Negro-Americanism with its complexity of cultures. But globalisation takes a new face in the development of economy and culture particularly science and technology in communication. The third millennium appears to have overshadowed the entire meaning of globalisation. The contextulisation of each global proverb varies according to its environment and culture. But those of African origin have their flavor or touch notched in each one of them:


e.g. Proverbs are the daughters of experience (Sierra Leone); A proverb is the horse of

conversation: when the conversation lags, a proverb will revive it (Yoruba); A wise man

who knows proverbs reconciles difficulties (Yoruba).


Indeed, these few selected global proverbs in this paper are intended to represent all those that which are universally or popularly used and/or recognised. Most of these global proverbs have diversified origins: some of them originated from Africa, and some from Europe and many others from Asia.



J. P. Mbonde

Retired civil servant (teacher/headmaster); a graduate from Sydney University, Australia and the De Montfort University, UK; Freelance journalist; author of several books; Analyst of both oral and written African Literature; Educational Consultant; a regular book reviewer; has traveled all over the globe on academics and study tours.

P.O. Box 3479, Dar es Salaam, Tanzania, East Africa.

Email: jopahanya@yahoo.com


Revised 23 August, 2005

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PROVERBIUM 20 (2003): A REVIEW OF ENGLISH ARTICLES

PROVERBIUM 20 (2003): A REVIEW OF ENGLISH ARTICLES


By Chilukuri Bhuvaneswar, CIEFL, Hyderabad, India


I. INTRODUCTION

Proverbium 20 (2003) is a testimony to the true and unfailing commitment of the Editor, Professor Wolfgang Mieder, and his team members Galit Hasan-Rokem, Associate Editor, and Janet Sobieski, Managing Editor to the cause of paremiology. This precious Yearbook of International Proverb Scholarship, published by the University of Vermont, USA consists of 22 highly informative “Articles” (pp. 1 — 438), an “Obituary” (pp. 439 — 448), 7 “Book Reviews” (pp. 449 – 486), and 2 “Bibliographies” (pp. 487 – 534).

Out of the 22 “Articles” published in this issue, 13 have been written in English, 6 in German, 3 in Spanish and 1 in French. In this paper, a critical review of the articles in English has been made. In addition, a brief summary of the “Obituary” of the well-known paremiologist Kazys Grigas (1924-2002) has also been given.

II. LITERATURE REVIEW

I do not know whether any critical reviews of Proverbium 2003 have been published or not. Since Proverbium is the most important annual journal of proverb studies, it is essential to make a critical review of it regularly to promote active research in paremiology. Such an attempt has been made for the first time in this article.

III. REVIEW OF ENGLISH ARTICLES IN PROVERBIUM 2003

The following authors have contributed their articles in English: Chilukuri Bhuvaneswar (No. 1: pp. 1 — 14); George B. Bryan and Wolfgang Mieder (No. 2: pp. 15 — 50); Maria Conca and Josep Guia (No. 4: pp. 71 — 94); Aristeides Doulaveras (No. 6: pp. 133 — 158); E.U.C. Ezejideaku (No.7: pp. 159 — 170); Kevin J. McKenna (No. 12: pp. 237 — 258); Wolfgang Mieder (No.13: pp. 259 — 308); Roumyana Petrova (No. 15: pp. 331 — 344); Pat Rogers (No. 17: p. 359 — 366); Olga V. Trokhimenko (No. 18: p. 367 — 378); Tatiana Valdaeva (No. 19: pp. 379 — 390); Derek A. Williams (No. 20: p. 391 — 406); and Yisa Kehinde Yusuf and Joyce T. Methangwane (No. 21: pp. 407 — 422).

These 13 articles can be grouped under the following categories: Use of Proverbs by Authors (Nos. 2, 17, and 18); 2. Culture in Proverbs (Nos. 1, 7, 15, and 21); 3. Biography of a Paremiologist (No. 6); 4. Individual Proverb Studies (Nos. 12, 13, 19, and 20); and 5. Paremiological History (No. 4).

1. Use of Proverbs By Authors

Wolfgang Mieder wrote two articles on Carl Sandburg’s poems:

a). “Good Morning, America” (1928); b). “The People, Yes” (1936) in 1971 and 1973. In those articles, he dealt only “with Proverbs and not with the wealth of proverbial expressions, twin formulas, wellerisms, etc.” (p. 15). But in No. 2 in this book, Mieder along with his friend the late George B. Bryan (1939 – 1996) excerpted Carl Sandburg’s Complete Poems (1970) containing 797 pages and made an impressive collection of the proverbs, proverbial expressions, and proverbial comparisons from p. 16 – 49. These proverbial texts are listed alphabetically by keywords along with the page number from the Complete Poems (1970) and also wherever possible, annotations are cited from seven standard authorities such as the Oxford Dictionary of English Proverbs, Early American Proverbs, The Home Book of Proverbs, etc.

As usual. Mieder and Bryan’s work is painstakingly comprehensive and provides a 33 page check list of proverbial texts – enough data for research on Sandburg’s use of proverbs in his poetry. The proverbial texts are listed alphabetically topic wise which is a welcome procedure but they are not numbered serially. Such a numbering would save time to future researchers to know the exact number of proverbial texts used in Sandburg’s poems vis a vis other poets – otherwise they have to spend time in counting them and may make mistakes also.

In 17, Pat Rogers examines how Daniel Defoe makes use of the proverb lore. After a general introduction to the fictional and non-fictional work of Defoe which is “stuffed full of traditional tags and catch phrases”, Pat Rogers focuses his attention on Tour Thro’ the Whole Island of Great Britain (1724 – 26). The author through a number of examples (22 +1) shows how Defoe draws on the traditional sayings associated with some particular part of Britain as “part of his ongoing coverage of the life of the nation” (p. 361). In this process, the author argues that “They not only provide ‘ local colour’ but also bring with them something of the texture of regional experience as expressed in the hoard of domestic wisdom” (p. 361).

This paper is another valuable addition to that of Widdowson (1974) who studied the proverbs of Filey. An important fall out from papers of this nature is empirical evidence regarding the very formation of proverbs and their content. As we find that the context of all these sayings is the available social reality of practice in the society – be it the Dunmow Flitch, or the Suffolk Cheese, or All is fair at Horn Fair or Hops, Reformation, Boys, and Beer / Came into England all in a year, or This is Holmes Dale, / Never conquered, never shall, or That all the Cornish Gentlemen are cousins, or the Cornish Hug, or Lemster Bread and Weobley Ale, or Sharping K…S, or the Halifax law (implying ‘hang, and try later’), or Too dear for the Bishop of Durham, or Proud Preston (Proud Preston, poor people).

In my opinion, even though many proverbs are colored with wisdom, ‘it is safer to consider them as expressing ‘social practices’, which is a wider term that can account for those which do not have wisdom in them (see Bhuvaneswar 1997 – 1999). With reference to this paper, one can ask such a question as this: What is the ‘domestic wisdom’ (as expressed by Pat Rogers in this essay) in Suffolk Cheese, or That all the Cornish Gentlemen are cousins, or Lemster Bread and Weobley Ale? These expressions are certainly different from A bird in the hand is worth two in the bush, or Haste makes waste, or Slow and steady wins the race. Again, there is an inherent problem in deciding what is wisdom and what is not. For example, will a woman be better “if she is beaten more” as expressed in the American proverb A Woman, a dog, and a walnut tree: the more you beat them, the better they be, or Do women naturally deceive, weep, and spin, or “Woman have no souls”?

These proverbs are impressional cognitions of social practices rather than sacrosanct expressions of wisdom. In fact many proverbs are suspect. Even a proverb like Every cloud has a silver lining is both factually (and socially) incorrect! I have seen hundreds of clouds without a silver lining, especially in the rainy season. A young man becomes a social wreck after a failure in life; it is not universal that all such men become philosophical or more enlightened or benefited. However, there are certain proverbs, which appear to be universally accepted in a society (e.g. Prevention is better than cure) and some others are mere comments on social praxis. The truth condition of proverbs is an important area that has to be examined from a formal and functional linguistic perspective to know more about wisdom and social practices!

There is an interesting feature about such expressions. They contain valuation of or judgment about social practices. For example, All is fair at Horn fair is a generalization arrived at after observing the “Rudeness” allowed at the annual Horn Fair at Charlton. But when such texts are used as proverbs, they cannot be used as generalizations — as prototypes, they are possible. It seems this subtle distinction has escaped the attention of Nigel Barley (1987). That all the Cornish gentlemen are cousins is a generalization and is species specific. It looks appropriate only in a context of Cornish people. As such these texts raise another important issue regarding the scope of their application. Some of such texts are sayings rather than proverbs proper! They cannot be as extensively applied as other types of literary or metaphorical proverbs (such as: Honesty is the best policy/All lay loads on willing horse) across different domains of social life (Bhuvaneswar 1997).

In 18, Olga V. Trokhimenko argues how the proverbs in The Hobbit (written by J.R.R. Tolkien) are used primarily “to follow the plot line and to illustrate the growth of the protagonist, Bilbo Baggins, from a regular hobbit to the “elf-friend Bilbo the Magnificent” (p. 368). Trokhimenko considers the function of proverbs in The Hobbit to be validation most often at work. Also action in The Hobbit often fulfills a proverbial saying. To put it differently, if it is an actual proverb, it categorizes a social practice in terms of a prototype – not generalizing in terms of a particular action on the one hand, and “if a proverb like saying” is used by the character, it eventually becomes proverbial by being accepted.

More significantly, Tolkien creates a new function for the proverbs in The Hobbit. First, he uses proverbs as factual as well as proverbial statements at the same time. This is a striking innovation created by Tolkien. For example, “ ‘Every worm (i.e., dragon) has his weak spot’ as my father used to say ” (p. 374) is used by Bilbo not to simply assert that nobody is invincible but also warn the readers that Bilbo is literally about to discover a spot on Smaug’s side (the referential meaning of the assertion). This is an adaptation of the proverb Every man has his weak side, to hit two birds at a shot!

Second, the appropriate sequencing of the proverbs in the novel is not random. They function to prophesy and point out the spiritual growth of Bilbo. For example, the use of the above-mentioned proverb marks the difference between Bilbo in Chapter XII and I. In Chapter I, he fainted merely hearing the word ‘dragon’ and in Chapter XII, “he is willing to sneak into the dragon’s hole and can comfort his companions, the dwarves with this proverb” (p. 374). As such this proverb is used to indicate the transition from Bilbo the Coward to Bilbo the Magnificent.

One important contribution of such type of an analysis as this is in providing empirical evidence to show that the functions of language are not ‘out there’. They can be carved out creatively as new options in a network of choices and further chosen. In other words, this article proves that the number of options in a network is not fixed, and therefore the choices a speaker/writer makes are not close-ended. As a result, we get a new dimension, which has to be accounted for in systemic functional linguistics. In SFL, choices are made from an already existent network of options, which are close-ended. There are two problems arising from this theoretical perspective. First, the actual generic structure cannot be accounted for since the individual can choose any pattern according to his svabhavam (disposition) in a context; second, when he has an inclination to make a new option and choose it, then the existing network of options fails to account for it. That is why, as I point out in my Karmik Linguistic Theory, the individual’s svabhavam should be taken into consideration for a comprehensive description of language. In one way or the other, the relation between mind, language and society are not properly accounted for in SFL (cf. Tom Bartlett 2004) and Transformational-generative Grammar.

2. Culture in Proverbs

Nos. 7, 15, and 21 are important studies about how proverbs represent the worldview of a society. Ezejideaku (No. 7) discusses how disability is viewed in the Igbo society and how it is portrayed in Igbo proverbs. Yusuf and Mathangwane (No. 21) agree with Burke (1941) that proverbs are strategies dealing with situations and so can be “justifiably expected to help provide a deep understanding” of the problem of HIV/AIDS and further guide the society in its conduct towards HIV/AIDS patients. Roumyana (No. 15) offers an epistemological basis for the use of proverbs to control and shape a people’s view of life (p.160) as shown in 7 and 21. She agrees with the commonly held assertion made by many scholars that “ proverbs reveal a specific way a people see the world” (p. 333) and proposes a method of discussing proverbs as cultural texts based on the concept of the linguocultural level of language and the cultureme as its basic structural unit. These three papers raise two significant questions about language, culture and proverbs.

The first question is regarding the correspondence between the worldview of a society presented in proverbs and the society in which the proverbs are created, used, and perpetuated. According to Ezejideaku (p.159), the Igbo worldview as portrayed in their proverbs has “a more or less balanced perception of disability as opposed to the general tendency to see disability only from the negative angle”. Again, Ezejideaku (p. 160-161) points out that “proverbs constitute the one veritable source of information of Igbo world view, including their perception of disability and their relationships with the disabled among them.” He further states that “Igbo proverbs are protean. They touch on every facet of human experience” (p. 161). Roumyana also shares this view and asserts that “ proverbs picture practically all the details of the every day life of ordinary people” (p. 337). Yusuf and Methangwane also support this view as follows: “and they (proverbs) can, in the words of Finnegan (1994: 23) refer to practically any situation.”

In my humble pinion, the two claims that proverbs represent the worldview of a society and that they touch on every facet of human experience need to be substantiated by empirical evidence from different cultures. Do proverbs represent the universal view of a society or do they represent only the viewpoint of a particular group within the society? If they represent the universal view of a society, there should not be a contradiction between the general tendency to see disability only from the negative angle and the balanced perception of disability in the proverbs as mentioned by Ezejideaku. Furthermore, we come across antonymous proverbs within the same society (e.g. Strike when the iron is hot vs. Slow and steady wins the race). In such cases, what is the worldview of the society? It becomes much more complicated when it comes to proverbs like the ones on women mentioned earlier in this article (p. 5). For example, does it mean that all the Americans consider women on a par with dogs and trees and believe that they should be beaten black and blue for making them better. Certainly not, according to my opinion. Anyhow, I leave it to the Americans for supporting or opposing the proposition on beating women, especially, in view of other antonymous proverbs such as: A good husband makes a good wife or A bad husband cannot be a good man. Does it mean that ‘a good husband’ is one who beats his wife black and blue as reflected in the proverb A women, a dog, and a walnut tree: the more you beat them, the better they be ? Again, a husband who beats his wife is certainly a bad husband and a bad man too!

The second question is: Do proverbs touch on every facet of human experience? The answer seems to be no since one counter example can invalidate the assertion. I do not know about Igbo or Bulgarian but in my language Telugu there are many material aspects of life that have not yet come into proverbs. For example, items such as phone, car and television. In my own view, the proverb is best defined as: “A culturally confirmed frozen text of a prototypical practice used as an illocution over a categorical action in a setting for a projected view of life” (Bhuvaneswar 2004). Another problem in such assertions is the absence of an inventory of material and social practices available in a society to crosscheck such observations. In my collection of Telugu proverbs on horse, I find that not all aspects of horse are represented in it (Bhuvaneswar 1999 a).

In view of the observations made above, it is safer to point out that proverbs contain social practices that can be visualized in a real or possible world and are not universal and exhaustive for a given society.

In Yusuf and Methangwane (No. 21), there is a discussion about the definition of the proverb in the Introduction and the meaning of metaphorical proverbs are arrived at by mapping the constituents of the proverbs on to the general meanings (pp. 407–410).

In the brief Introduction, various opinions regarding proverbs have been provided to give the reader a bird’s eye view of how proverbs are understood by different paremiologists but no specific definition has been given or supported. This might be due to the complexly of the issue. In the case of derivation of meanings, there is a need for further clarification.

In arriving at the meaning of the proverb “There are more ways to the wood than one” (p. 407) the author opines that ‘ways’ would be the metaphor for solutions and ‘wood’ would be the metaphor for the problem. The same type of a procedure is also applied in deriving the meaning of the first proverb “If the person with whom one’s willing is eating a bad insect and one does not warn them in time, their bad cough would not let one sleep at night”. Such a procedure does not take into consideration, the vehicle interpretation of the metaphorical proverbs, which is also an essential part of meaning making. If it were only the literal meaning (i.e. the focus interpretation) that is to be taken into consideration, the use of metaphorical proverbs becomes redundant. The vehicle interpretation (i.e., the meaning of the image) is also an integral part of the meaning as can be seen in the case of many proverbs that create humor and surprise. That is why Bhuvaneswar (2002, 2004) describes a metaphor as: an impressional (vasanaik) superimpositional (adhyasik) linguistic cognition of the adhishtanam (the topic) as the adharam (the vehicle)”.

In addition to this, constituent mapping does not map the meaning systematically in all the cases. Take for example, the use of proverbs in the following real life conversation:

A: Sir! You have not given me the photocopies.

B: You ask (somehow) like a dog barking six months after the thief’s breaking-in… (Translated from Telugu)

In the above-mentioned instance, the meaning of the Telugu proverb “That six months after the thief’s breaking-in, the dog barked” cannot be mapped on to “my giving a book for photocopying” and “my asking him for the photocopies after a long time.” Here “a thief’s breaking into a house” is not equal to “my giving a book for photocopying/his photocopying the book given by me”. A thief is an antisocial element and his or her thievery is a socially unacceptable practice whereas giving a book for photocopying is not so. The second part may be somewhat acceptable since I asked him after a long time about the photocopies – even though I could not meet him for long. Here, the overall meaning has to be taken into consideration without breaking the proverb into parts and mapping the meaning separately.

In this connection, it is pertinent to draw the reader’s kind attention to my point of view as expressed in my papers on the metaphoricity of proverbs (ibid). There are three meanings in a proverb:

1. The referential meaning as given by the expression ( vehicle interpretation)

2. The prototypical meaning (focus interpretation); and

3. The contextual meaning, (the complex of focus and vehicle interpretations)

The meaning of a proverb in a context is not merely the general meaning of the proverb – I call it the prototypical meaning because the proverb functions as a prototype and categorizes the contextual action – and it is also not merely the figurative meaning of the proverb since the contextual action cannot be the same as the proverbial action in the proverb. It is a complex of seeing one as the other by superimposition (adhyasa) as given in the advaita siddhanta proposed by Sri Sankara Bhagavatpujyapada.

Unlike in adhyasa (superimposition) where a rope is mistaken for a snake, or a desert land is mistaken for water (mirage) owing to ignorance, in metaphorical cognition, there is awareness of both the topic and the vehicle, i.e. both the rope and the snake. As a result, a new awareness or a new meaning is created. If the image were not to be taken into consideration, the use of a metaphor becomes redundant and the proverb uncalled for. An ordinary paraphrase could pretty well do the job.

The image aspect of the meaning of a proverb takes us into another important factor, namely, associativity. Certain images capture the essence of the contextual action much more appropriately than others. For example, the proverbs Nos. 18 and 21: “We’re saving the chick from death, but it says it’s being prevented from going to the dunghill to eat” and “What cant be cured must be endured” capture the ideas much more forcefully in their contexts than proverbs Nos. 16 and 17 which are in fact inappropriate. No 16: “An once of prevention is worth a pound of cure” can be applied in situations where a cure, even though cumbersome or painful, is possible. In the case of AIDS, there is no cure. The wages of sin is death here. It requires a very strong proverb to suit the context. Probably, adaptations of proverbs, (Bhuvaneswar 1999 f) have become a necessity owing to such ‘weak’ meaning – there is a lot of difference between ‘Prevention is better than cure’ and’ Prevention is the ONLY cure’ or ‘Prevention is the ONLY cure when there is no cure’!

In 1, Bhuvaneswar considers proverbs from the perspective of indexical meaning – a new dimension to the understanding of proverbs from the pragmatics perspective. This paper considers how the use of proverbs point out to or index the personal traits of the speaker, the nature of the context, and the relationship between the speaker and the hearer. The indexes are divided into general and specific categories. It is a shame that in spite of all the care taken, there are many, typographical errors that crept into the article – it seems I sent the uncorrected floppy by mistake! I owe an unconditional apology to Prof. Mieder for this. The mistakes are as follows:

1. The phonetic transcription for the first two dialectal variants of ‘so he said’ in p. 5 is wrong. There should be a voiced, retroflex, stop instead of a voiced, dental, stop – as the d in so:ladu in Proverb No. 4.

2. In Proverb No. 5, there should be a voiceless, alveo-palatal, fricative which resembles ‘c’ with a curve backwards at the bottom of the letter instead of ‘s’ which stands for a voiced, alveolar fricative.

3. In Proverb No 20, there should be ‘i’ in small letters (for the word muddi ‘anus’) instead of a capital letter.

4. In addition, the end brackets for Nos. 2, 3, 21 are missing.

3. Biography of a Paremiologist.

No. 6 is a comprehensive review of the work of D. S. Loukatos who is “the most important Greek Paremiologist after N.G. Politis”. Aristeides Doulaveras outlines, in his article, how Demetrios S. Laukatos worked on proverbs systematically, methodically, and on a scientific basis in his 67 publications out of which four are books and the other 63 are studies and researches published in various magazines. He divides his article into 15 sections and comments on the work of Loukatos under the following headings:

1. Proverbs in General;

2. Proverbs from the Domain of the Church;

3. The Proverbial Discourse in Heperos;

4. Local Collections of Proverbs;

5. The Study of the Types of Proverbs;

6. The Categorization of Proverbs;

7. The Form of Proverbs;

8. The Study of Ancient Proverbs;

9. Proverbs and Social Life;

10. Proverbs and Economic Life;

11. Proverbs and Political Life;

12. Proverbs and network Environment;

13. Proverbs and Neighboring Nations;

14. Other Works on Proverbs; and

15. Book Reviews.

This article also contains rich biographical details about Loukatos and his achievements, and 78 Notes — References at the end of the article.

4. Individual Proverbs Studies

Nos. 12, 13, and 20 are important studies about individual proverbs. In 12, Kevin J. McKenna, through 15 cartoons, analyzes how the metaphor “ship of state’ captures the imminent collapse of the Soviet Union in the fall of 1991 and the 1991/2000 transition to Putin. He also shows how the ship of state metaphor has undergone a transformation to become a much more technologically advanced space-age version in the form of a complex control panel via the metaphor of a jeep truck.

This article offers empirical evidence to show how a symbolic image can be manipulated to suit the social practices obtained in the society. It is just not an image of a ship that is involved but an entire process of semiotic representation of social action in terms of caricatural action that is at focus. The same principle also works at the level of language at the most primitive level – it is karmik (impressional) cognitional representational action of action as in the Karmik Linguistic Theory proposed by me. Of course, language is much more complex and much more varied but the basic principle is the same.

In 13, Wolfgang Mieder in a long and comprehensively researched article traces the history of “Government of the people, by the people, for the people” from a quotable definition of democracy to a generally known democratic proverb” (p. 259). Starting from the “Early Beginnings with John Adams and John Marshal”, Mieder traces the long history and development of the phrase from 1794 to September 11, 2001 in its different forms in different contexts. One cannot but admire the patience and the resourcefulness, and the penchant for detail of the writer!

In 20, Derek A. Williams “follows the transit of a proverb through time within the context of one African American family, demonstrating how a vivid performance aids in that transmission” (p.394): The Proverb is: Everything that shine ain’t gold. Here again is an article that raises issues that have for reaching implications for a theory of proverbs:

What is the perlocutionary force of proverbs on the hearers?

How are proverbs acquired in real life situations?

What is the contribution of discourse analysis for a theory of proverbs?

What is language and how does it function from the perspective of proverbs?

It is difficult to discuss these issues in detail in a review of this kind but a few observations are submitted on these points for consideration by future researchers.

It will be a worthy study to know how proverbs influence the course of people’s lives in a culture and how they are inherited and transmitted. From my own experience, I find that proverbs have a varied degree of impact on people’s lives. In own family, my mother uses proverbs as a part of her grammar. Whenever she finds a proverb for an occasion, she uses it. Sometimes the proverbs are triggered by mere association with words – they are citations; sometimes, they are used to express very strong emotions of likes and dislikes, and censure; sometimes they are used to impart wisdom. My elder sisters use proverbs occasionally – it appears that they choose the proverbs consciously. My brother and myself use proverbs rarely. On the issue of inheritance, I have not conducted research but I asked my sisters about the influence of proverbs on their lives. In the case of my elder sister, proverbs have an influence on her living style. For example, she readily recollects the proverb u:rukunnanta uttamam, gundanta sukham le:du (There is no pleasure than keeping quiet (and) (having) a tonsured head) and tells that she remembers this proverb in group conversations and as a result avoids free conversation, not knowing who might pluck feathers out of which chicken’s egg; in the case of my second sister also, such an influence is visible. For example, asuddham mi:da ra:je:ste: mana mi:de: padutundi ( If a stone is thrown into excrement, it will fall only on us) has prevented her from getting into a quarrel with someone. Another proverb she mentions is adusu tokka ne la kallu kadugaga ne:la (Why stamp on mud? Why wash the feet? ). In my case, during my youth, it never occurred that I should follow the wisdom in proverbs and now I remember some proverbs and think about them but I have never put them into conscious practice until now. Probably, my life would have been more focused had I heeded to some proverbs, especially One thing at a time.

There are also instances where proverbs have misled people because of an improper understanding of them. One of my friends, an elderly gentleman above 60 years tells me that the proverb “Speech is silver; silence is golden” has unduly silenced his speech in real life. So it appears different strokes for different folks!

The question of how proverbs are acquired in real life has serious implications for the theory of proverbs in particular and language and culture in general. Identifying proverbs is one thing; remembering them is another thing; recollecting and using them appropriately is a different thing; and finally imbibing them into habits is an altogether complex thing! This question needs to be addressed by data driven studies.

As far as the contribution of discourse analysis for a theory of proverbs is concerned, this article of Derek A. Williams is an important contribution. Let us see in detail, how it is. First, no theoretically guided in depth analyses of real proverbial discourse, especially, conversation, are available to date, except that of Bhuvaneswar (1998 a, b, c, d). Even in this article of Williams, we have not been presented with the complete conversational exchange and its structure in the exchange in which the proverb was used. But from the two contexts in which the proverb Everything that shine ain’t gold is used clearly points out to the essential characteristic of proverbs, namely, the prototype – categorical instantiation property (as I call it). That is why in my definition of the proverb I have opted for it to bring out the uncommon characteristic of the proverb as follows: “A proverb is a culturally confirmed frozen text of a prototypical practice used as an illocution over a categorial action in a setting for a projected view of life” (Bhuvaneswar 2004).

Even though this proverb has wisdom in it, it is not necessary that all proverbs embody wisdom as already pointed out earlier and it is equally possible that they might be used merely as “comments” on social practice, without the tag of wisdom attached to them. They may perform a different function of giving aesthetic appeal as in the case of the following conversation:

A: Why aren’t you married?

B: Why buy the cow when you get the milk free? (Elvis Presley)

Of course, we can argue that there is wisdom in this sexually colored proverb and even though the function for which the proverb is used is for aesthetic appeal, to create humor, wisdom is inseparably linked to the proverb. That is running a race without a competitor! Further, the use of this proverb by Elvis Presley raises another question about the application of proverbs. Is it misapplied here in this context or a new function has been created by using it in an unsuitable context like this? That is why I consider language to be impressional cognitional representational action of action. In Bhuvaneswar (1999), another interesting use of an adapted proverb is discussed: a:di lo:ne: himsapadu (In the beginning itself, a violence foot) from the original version a:di lo:ne: hamsapa:du (In the beginning itself, a swan foot (i.e. a caret)). Here also it is a comment on social practice to attract and arrest the attention of the newspaper reader – thereby increasing the sales of the paper. Arguing from another perspective of equine proverbs, we find that the prepositional content of proverbs is nothing but social praxis (see Bhuvaneswar 1999 e).

There are many other issues that will become clear from discourse analysis: 1. Functions of Proverbs; 2. Metaphoricity and Literalness in Proverbs; 3. Difference between Sayings and Proverbs; 4. Cultural Values in Proverbs. Hence it is suggested that the attention of the researchers be focused on this area.

In 19, Tatiana Valdaeva conducts a stylistic analysis of anti-proverbs in English. She discusses different types of anti-proverbs related to religion, feminism, politics, advertising, humor, men-women relations and describes various phonetic, syntactic, semantic and lexical devices used in building anti-proverbs. She finally concludes her article by saying that “Anti-proverbs have the same function in every day as traditional proverbs, namely, they are an effective means for bringing a meaning in a short phrase” (p. 390).

The author of this article notes that “such changes are sure to affect the language (emphasis mine) because every new idea, new occurrence requires its own bearer, who will promote this idea using new, easily understandable and vivid language” (p. 379). She repeats the same idea in p. 380: “their changes will always have a toll on the language (emphasis mine); “their influence over the English language (emphasis mine) can be found in proverbs: But she has not shown how the effects on the language occurred. What she did was to show how the proverbs were challenged or adapted to reflect the immediately available reality.

Let us take one or two examples to illustrate this point of view. In “Life is like a bed of roses – full of pricks”, there is a play on the meaning of ‘bed of roses’ with a semantic change brought about in the phrase. In that sense, there is a change in language. In the original proverb Life is not a bed of roses, roses are considered without the pricks – only the flowers without the stems – whereas in the anti-proverb, they are not. Incidentally, the example chosen is a proof against deriving the meaning of a metaphor in terms of similarity in characteristics. Here ‘Life’ (the topic) does not possess any similarity with ‘a bed of roses’ (the vehicle) – they are dissimilar: ‘A is not B’. That is why I defined a metaphor as a superimposition (adhyasa) in my Karmik Linguistic Theory (cf. Bhuvaneswar 2002, 2004): “A metaphor can be defined as a vasanaik (impressional) adhyasik (superimpositional) linguistic cognition of the adhistanan (the topic) as the adharam (the vehicle)”. However, these two subtle points are not discussed and the thesis of the article has to be reexamined in view of the first observation and the following.

In the other examples cited: Woman’s place is in the House …in the Senate; 2. Better safe sex than sorry; 3. A Bible in the hand is worth two in the bookcase; 4. Rome wasn’t built in day, probably because it was a government job; 5. Pleasure before business; 6.A barking dog never bites, but not all the dogs know this proverb; 7. Marriage is a lottery… but you can tear up your ticket if you lose; 8. Marriages are made in heaven ….So is thunder and lightning; 9. A word to the wise is sufficient enough… only when the word is wise; 10. Practice makes perfect… when you practice perfection; 11. The early worm gets eaten by a bird; 12. Eat, drink and be Mary, etc.

The change is in terms of the meaning of the expressions and not language per se– probably, the author used language to mean the change in meaning! What happens in these examples is an adaptation or challenge of the existing social practices. Thus, these anti-proverbs are another solid proof to consider proverbs primarily as texts of social practices rather than statements of wisdom (cf. Bhuvaneswar 2004). Furthermore, the creation of the anti-proverbs is synchronically or diachronically antecedent to the creation of proverbs and hence they are new options created to reflect the contextual reality. In that sense, the systemic functional linguistic model cannot account for it within the network of given options. Only in the Karmik Linguistic Theory that considers language as “karmik cognitional representational action of action”, it can be satisfactorily accounted for. The anti-proverbs are created as a result of many traits present in human beings: 1.Innovation; 2.Humour; 3. Satire. These impact on the social praxis and give birth to anti proverbs (cf. Bhuvaneswar 1999).

5. Paremiological History

In 4, Maria Conca and Josep Guia present “a summary of the most important milestones in the history of Catalan language proverbs from the thirteenth to the sixteenth centuries, including compendiums, moral – didactic works and literary pieces” (p. 71). This is a well-researched paper with 150 footnotes to indicate diachronic and cross-linguistic parallels for given proverbs (p. 71) and highlight the Catalan cultural contribution to the international paremiological wealth. One contribution of Catalan paremiology is the poetic composition Refrains Vimats containing 72 proverbs. “It is a paremiological, verse-producing game involving linking proverbs by rhyming the second clause of one proverb with the first clause of a following, and demands acute ability (p. 81).

In addition to these thirteen articles, there is an obituary (pp. 439 – 447) in which Mieder condoles the death of the famous Lithuanian paremiologist Kazys Grigas (1924) – 2002) who has a total of 246 publications (between 1953 and 1998) to his credit. Mieder also includes a list of 26 influential publications “with keyword annotations that will indicate the comparative and interdisciplinary approach to proverb studies by the renowned and admired paremiographer and paremiologist Kazys Grigas” (p. 443).

So far we have made a review of the 13 articles written in English in Proverbium 20 (2003), which are thought provoking and informative in their content and analysis. In view of the important issues raised during the review, it would be worthwhile to summarize them in a separate section.

IV. CONCLUSION

The following observations, from the 13 articles reviewed, are restated for the kind consideration of future researchers. It would be helpful to number the proverbial texts in any checklist of proverbs used, collected or analyzed by writers.

o        That all proverbs do contain wisdom is a critical opinion that is debatable. It has to be re-examined from semantic, cultural anthropological, and pragmatic perspectives.

o        The semantic scope of proverbs in use, and whether they are used as generalizations or metaphors or prototypes or more than one of these categories in a context has to be carefully investigated.

o        It is worthwhile to explore the range of functions which proverbs are used to perform both within a culture and across cultures from a socio-pragmatic point of view.

o        The fact that new functions can be created and chosen as options in the performance of proverbs raises an important issue in systemic functional linguistics. Such an option needs to be incorporated into the model, especially, as a karmic linguistic theoretical input.

o        There in no correspondence between the worldview of a society and that presented in proverbs.

o        Whether proverbs represent every facet of human experience in a culture needs to be substantiated by empirical evidence.

o        The definition of the proverb has been a vexing problem and each critic defined it as he liked without any adherence to the basic principles of a definition. It is high time that paremiologists realized this.

o        The metaphoricity in proverbs and the very concept of metaphor from the angle of proverbs needs to be investigated carefully.

o        Very few data driven analyses of the perlocutionary force of proverbs in real life are available. Such analyses will provide a case for the propagation of didactic proverbs in a society.

o        The area of discourse analysis of proverbial conversational exchanges is one vital area that has been neglected by linguists.

It would be wonderful if Proverbium could start a subject/topic review of paremiological research with a cut off point as 2000 A.D. In a similar way, reviews on research according to geographical divisions will also be a welcome feature. Joe Healey recommends allotment of a separate section for Africa.

References

A. ARTICLES IN PROVERBIUM 20 (2003), UNIVERSITY OF VERMONT, VERMONT

I. Articles in English

1. Chilukuri Bhuvaneswar. “Culture as Communication: The Construction

of Indexical Meaning in Proverbs”. 1– 14

2. George B. Bryan and Wolfgang Mieder. “The Proverbial Carl Sandburg

(1878 – 1967) An Index of Folk Speech in his American Poetry”. 15 – 50

4. Maria Conca and Josep Guia. “Verb volant, scripta manent’:

An Historical Panorama of Catalan Paremiology from Its origins to

the Renaissance.” 71 – 94

6. Aristeides Doulaveras. “Demetrios S. Loukatos as a Paremiologist”. 159 – 170

7. E.U.C. Ezejideaku. “Disability and Disabled in Igbo Proverbs”. 159 – 170

12. Kevin J. McKenna. “A Nation Adrift: The Russian “Ship of State”

in Pravda Political Cartoons during the Decade of the 1990s. 237 – 258

13. Wolfgang Mieder. “Government of the People, by the People,

for the People”: The Making and Meaning of an American

Proverb of Democracy”. 359 – 308

15. Roumyana Petrova. “Comparing Proverbs as Cultural Texts”. 331 – 344

17. Pat Rogers. “Daniel Defoe and the Local Proverb”. 359 – 356

18. Olga V. Trokhimenko. “If You Sit on the Doorstep Long Enough,

You Will Think of Something’: The Function of Proverbs in J.R.R.

Tolkien’s Hobbit ”. 367 – 378

19. Tatiana Valdaeva. “Anti – Proverbs or New Proverbs: The Use of

English Anti – Proverbs and their Stylistic Analysis”. 379 – 390

20. Derek A. Williams. “Everything that Shine Ain’t Gold”: A

Preliminary Ethnography of a Proverb in an African American

Family”. 391 – 406

21. Yisa Kehinde Yusuf and Joyce T. Methangwane. “ Proverbs and HIV/AIDS”.

407 – 422

II. Obituary

1. Wolfgang Mieder. “Kazys Grigas (1924 – 2002)”. 439 – 448

III. Proverbium 20

Wolfgang Mieder (2003): Proverbium 20 Yearbook of International Proverb Scholarship. Vermont: University of Vermont

B. General Reference

Barley, Nigel (1987). “ A Structural Approach to the Proverb and Maxim with Special Reference to Anglo – Saxon Corpus”. Proverbium 16 (1971) – 25 (1975). Ed. by Wolfgang Mieder. New York: Peter Lang. 737 – 750

Bartlett, Tom (2004). “ Exploring the Elephant: Combining Functional Perspectives”. 30 International SFL Congress. Lucknow: CIEFL Campus

Bhuvaneswar Chilukuri (1997). “Telugu Proverbs Used by Parents with Their Children”. A Term Paper for Ph.D. Course Work. Hyderbad: C I E F L (Also Accepted for Presentation at the Second International Conference on South Asian Languages (1999). Patiala: Punjab University)

_________ (1999 a). “Equine Proverbs in Telugu: A Checklist with Their Meaning and Usage”. 27th All India Conference of Dravidian Linguists. Thiruvananthapuram: International School of Dravidian Linguistics.

_________ (1999 b). “The Telugu Proverb in Inform/Elicit Exchange Structure: A Multilayered Systemic Analysis”. The Second Term Paper for Ph.D. Hyderabad: C I E F L. Also presented at the 27 A I C D L.

_________ (1999 c). “Telugu and English Proverbs in I/E Exchange Structure: a Multilayered Systemic Analysis”. First International Congress on English Grammar. Hyderabad: C I E F L

_________ (1999 d). “Variation in Telugu and English Proverbs on Horse: Evidence for an Integrated Linguistic Theory of Culture”. The Third Term Paper for Ph. D. Hyderabad: C I E F L.

_________ (1999 e). “Adaptation of Telugu Proverbs by Lexical Variation: A Sociolinguistic (Sociostylistic!) Analysis of 1999 Election Journalese”. The Fourth Term Paper for Ph. D Hyderabad. C I E F L

________ (1999 f). “ Proverbs in Conversation: An Analysis of Their Parma- linguistic and Socio-pragmatic Functions”. A Pre – Ph. D. Examination Paper. Hyderabad: C I E F L

_______ (1999 g). “ Approaches to Discourse: An Evaluation for Analysis of Proverbs”. A Pre – Ph.D. Examination Paper. Hyderabad: C I E F L

_______ (2002a). “Metaphors in Proverbs and Proverbs as Metaphors : Rethinking SFL as Karmik SFL”. 2nd Australian Systemic Functional Linguistic Association Conference. Macquarie: Macquarie University

_________ (2002b). “The Proverb and Its Definition: A Karmik (Systemic Functional) Linguistic Approach: 30 International Systemic Functional Linguistics Congress. Lucknow: C I E F L Campus

___________ (2004). “Metaphoricity in Proverbs: A Karmik Linguistic Analysis”. National Seminar on Theoretical and Applied Aspects of Lexical Semantics. Hyderabad: Osmania University

Burke, Kenneth (1941). The Philosophy of Literary Form: Studies in Symbolic Action. Baton Rouge, Louisiana: Louisiana State University Press

Finnegan, Ruth (1994). “Proverbs in Africa”. The Wisdom of Many: Essays on the Proverb. Ed. by Wolfgang Mieder and Alan Dundes. Madison: The University of Wisconsin Press. 10 – 42

Mieder, Wolfgang (1971). “Behold the Proverbs of a People’: A Florilegium of Proverbs in Carl Sandburg’s Poem Good Morning, America (1928). Southern Folklore Quarterly, 35. 160 – 168

________ (1973). “ Proverbs in Carl Sandburg’s Poem The People, Yes (1936)”. Southern Folklore Quarterly, 37. 15 – 36

Widdowson, John D. (1972). “Proverbs and Sayings from Filey”. Patterns in the Folk Speech of the British Isles. Ed by Martin F. Wakelin. London: The Athlone Press of the University of London. 50 – 72

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