Figure 14
Ustadh Mahmoud Mau giving a speech to motivate adults to have their children vaccinated against polio during the time of the maulidi celebrations in around 2010
1 Amu (“Lamu”)
Ustadh Mau composed this poem on July 24, 1979, making it one of his first poetic works. The poem was in response to a calamity that hit Lamu hard: in Ramadan of that year, there was a shipwreck in which almost thirty-seven people, mostly women and children, lost their lives. July is generally a dangerous month for traveling—the wind can be strong, and the ocean rough—but this had been the worst accident in years. The first person to type out this poem was Derek Nurse, who was interested in deciphering and analyzing the Kiamu dialect. We obtained his copy from Ustadh Mau, went through it, and retyped it. It is a mere coincidence that we started translating this poem, during the last part of our research with him in 2019, exactly on the same days (July 23 to 24) that the incident had taken place forty years ago. May the souls of all victims rest in peace!
Ustadh Mau was driven to write this poem to calm the souls of all those who lost their wives, children, or other close friends or relatives. He expresses his empathy and his own sadness in solidarity with the community. The major theme stressed in this poem is that only God knows and plans life; human beings do not have His power, nor are they immortal. He furthermore tries to console people by hinting at the heavenly reward awaiting those who have died before their time: anyone who dies in an accident acquires high status as a martyr. Thus, his aim was to help his community accept fate. The belief in God and his provision is one that the poet seeks to impart to his audience stanza after stanza. In doing so, he also speaks out against all the rumors and conspiracy theories circulating after the tragedy, which occurred at exactly the same time as an election campaign in Lamu. According to the most widespread rumor, jinns had been sent to cause the accident in order to influence the election: the majority of the passengers were supporters of Madhubuti’s right-wing party. Thus, according to this conviction, supporters of the left-wing politician al-Manzil had incited the jinns to make the boat sink.
The poet tempers these rumors, which were born from and added to already existing tensions, by suggesting a different perspective, namely a religious one. The ultimate reason for the accident is known only to God, and human beings have to accept it, however bitter it might be in the beginning. He shows understanding, but also pleads with his audience not to lose themselves in their emotions of sadness, grief, and anger to the point of nurturing evil thoughts. Furthermore, he stresses a sense of unity and communally shared tragedy, which can only be overcome by common religious belief: tushikamane na dini (stz. 55).
It is remarkable that Ustadh Mau composed this poem when he was only in his twenties. He was already married by that time, and had already fathered three children. Thus, one can read the empathy in his words, reflecting how he, the young husband and father, was able to put himself in the shoes of those who had just lost their families. However, in the poem, it is not (merely) the young husband and father talking, but a leader addressing his community, Amu,1 with a firm voice, taking on the role of guiding “his” people. The poem already reflects his concern and care for the community; he assumes the role of guide, consciously countering other narratives and beliefs.
Prosodically, the utendi is composed in a -wa rhyme, which is less common and more difficult than the common -ya rhyme. Structurally, the poem features a considerable number of stanzas framing the dibaji (1–10) and tamati (43–57). In both the preface and epilogue, the poet praises and thanks God. In the dibaji, he highlights His endless power and stresses how our lives are in fact decided according to His plan. In its conclusion, the poem becomes a devotional composition: the poet prays to God, the Almighty, to give people the strength to understand and accept His will, but also begs Him to spare them from further misery. In three stanzas of the tamati, the first kipande, invoking God and imploring him to put an end to the suffering, is repeated successively, which heightens the emotion of the verse (see Ya Rabi iwe ni basi, stz. 50; Rabi yatie kikomo, stz. 51; or Rabi Mola yamalize, stz. 52).
As in most of Ustadh Mau’s tendi and mashairi, the last stanza reveals the author. Here it creates a link to the title of the composition, “Amu”—referring to the city/island of Amu—which is also the place where the author was born and lives. The connection between Ustadh Mau and his island is a motif recurring in several contexts, not only in his poetry but also in his everyday duties—which mainly concern his community in Amu—and the Friday sermons that he always delivers to the Lamuan public.
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1. |
Yallahi ya Karimu Mwenye ezi ya kudumu Upitishao kalamu Kwandika yambo likawa |
Oh God, the Generous, Having endless power, You are the one who has the power To write what will happen. |
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2. |
Yallahi sub’hana Uso mke wala mwana Lolote ukilinena Huwa pasi kuchelewa |
Almighty, you are perfect, Without wife or child— Whatever you say Comes true without delay. |
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3. |
Yailahi ya Mannani Mola uso na kifani Wambiapo yambo kuni Haliinui khatua |
O God, the Giver, God, you have no equal. Whatever you say comes into being;I It happens immediately.II |
I This is a reference to Qur. 36: 82, which reads as follows: “His command, when He desires a thing, is to say to it ‘Be,’ and it is” (Abr. 455). | II More literally: “it does not take a further step.”
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4. |
Ndiwe muumba kadari Ya kheri na yalo shari Ni wajibu tuyakiri Twandame majaaliwa |
You are the one who causes destiny. Good and bad events, We are obliged to accept them; Let us follow what was determined for us. |
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5. |
Hatu hili wala hili Upitishalo Jalali Sisi mbwa kulikubali Tukaridhika Moliwa |
We own neither this nor that; His Majesty is the one who makes it come true. We are the ones who accept; We have to be satisfied with what God gives us. |
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6. |
Hakuna mwenye uweza Upendalo kuziwiza Ndiwe muondoa kizaI Rabi kwa kueta yuaII |
There is no one with the power To reject your will; You, Lord, are the one who can ward off the darkness By bringing sunshine. |
I kiza Am. “dark, darkness” (Std. giza)| II yua (Std. jua) “sun, sunshine”. (Std. jua)
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7. |
Lolote likitupata Ni lazima kufuata Tena pasinaI kusita Wala kufurisha pua |
Whatever happens to us, We have to accept it. We should not hesitate, Nor be angry about it.III |
I pasina Am. “there is not, without” (Std. bila ya) | II lit. “to snort with anger”
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8. |
Twaamini kwa yakini Akhira na duniani Insi hata majini Wote mbwa kuamriwa |
We truly believe, In the afterlife and in this world, That human beings and even jinns All receive orders. |
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9. |
Wote hutwii amri Yako Ilahi Jabari Ulo na nguvu kahari Za kuhui na kuua |
They all obey your order, You, God the Restorer, You, who has the strength and power To give and to take lives. |
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10. |
Tumeamini kwa dhati Lolote halitupati Tulo hai na mayiti Illa kwa kukadiriwa |
We truly believe Nothing ever happens to us, To the living or the dead, If it is not ordered by you. |
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11. |
Na sisi tumesalimuI Amri kwako Rahimu |
And we have given in To your command, Merciful One |
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Wala hatukulaumu Kwa haya yamezokuwa |
Nor do we complain about what happens. |
I -salimu < Ar. salim amri “to surrender.”
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12. |
Tumewakosa ghafula Watu wengi kwa jumla Kwa amri yako Mola UtwekaoI na kutuaII |
We have lost them unexpectedly, Plenty of people all at once, At your order, God— You who lift people up (to heaven) or send them down (to earth). |
I kutweka yuu Am. “to lift sth. up” (Std. kuweka juu) | II kutua “to put sth. down”. These verbs are often found in marine vocabulary, usually referring to the loading or unloading of a jahazi “dhow.”
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13. |
Ndimi zetu kutamka Kuyanena yalotoka Hazitoweza hakika Kwa namna yalikuwa |
Our tongues cannot speak To express what has occurred; Certainly, they cannot— Because of how it happened. |
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14. |
Ni mambo mazito sana Hayo kuweza kunena Lakini budi hatuna Yalo ndaniI kuyatoa |
It is very tough To find some way to speak about it. Still, we have no choice But to speak our minds. |
I ndani, lit. “inside,” refers by extension here to the heart, the seat of our emotions, innermost part of the body.
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15. |
Yalo ndani ya mitima Hututeketeza nyama Ndio haya kaatama Asa yakapungua |
What is in our hearts Burns our skin; This is why I open my mouth— To reduce the pain. |
This stanza clearly shows the rationale behind this composition; as with the other texts Ustadh Mau has composed, e.g. Mama msimlaumu, Hafi asiyetimiwa, or Mlango, there is always a burning issue that triggers him to write the poem.
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16. |
Ni mambo sana mazito Huwasha hushinda moto Si wakubwa si watoto Kwa wote ni sawa sawa |
These are very heavy issues, Burning greater than fire, Easy neither for adults nor for children; It is equally tough on all of them. |
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17. |
Ni kilio kilokwambaI Kikaenea majumba Hakuna ambao kwamba Mmoya kilomvua |
It is a cry of grief that echoes everywhere: It spreads to all the houses. There is not even One who has been exempted. |
I -wamba Am., syn.: -enea “to spread out.”
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18. |
Kimetutanganya sute Pasi kutenga yoyote LahaulaI na tuete Tumshukuru Moliwa |
It has affected us all, Without exception. “Lahaula”—let’s say it! Let us thank God. |
I This is the Ḥawqala (Ar.
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19. |
Hili si langu si lako Ndetu sute sikitiko Cha muiI kibabaiko Na wangine huzidiwa |
This is not mine or yours personally, But a grief shared by all of us. It is the shock of the whole city, And for some all the more. |
I mui Am. “city” (Std. mji)
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20. |
Mtu mezokosa mke Huenga zijana zake Kiwaza mwendani wake Wa pili aliokuwa |
Someone who has lost his wife Looks at his children And remembers his partner, His other half, who once was alive. |
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21. |
Hangaliya mayatima WanunaI waso na mama Kisongoyeka mtima Mato matozi kitoa |
He looks after the orphans, Infants without a mother, Whose hearts are in distress, Tears falling from their eyes. |
I wanuna Baj. “the small ones” (Std. wadogo). On Lamu, the word appears only in literary works and is part of an elevated style.
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22. |
Mama alokosa mwana Alokimpenda sana |
Or the mother who lost her child Whom she loved so much— |
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Dharubu mno huona Za kushindwa kutukua |
For her it is a catastrophe That she cannot bear. |
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23. |
Walokosa akhawati Huzuni haziwawati Kula muda na wakati Mswiba huwasumbua |
People who lost their sisters— Sadness will not leave them. Every single moment, Grief will trouble them. |
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24. |
Marafiki walokosa Jaraha halitoisa Takuwa huanda sasa Kikumbuka yalokuwa |
For those who lost their friends, The wound will never heal. It will bleed anew Whenever they recall what has happened. |
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25. |
Walokosa majirani Watakuwa hali gani Wakikumbuka hisani Na mambo yalozowewa |
Those who lost their neighbors— How will they feel When they start remembering their kindness And all they used to do? |
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26. |
Nao waliotanganya Wake zao na zijana Wangine wakiwaona Nyonyoni hulia ngoa |
For those who have lost several family members, Their wives and their children, When they see [the wives and children] of others, Their hearts will be full of jealousy. |
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27. |
Na watu mui mzima Huzuni hazitokoma Watakumbuka daima Kulla wakihadithiwa |
For all the people of the city, The grief will never end. They will always remember it, Every time they hear this story. |
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28. |
Milele yatasalia Haya yamezotokea Nyaka toka nyaka ngia Kwelezwa wasiozawa |
What has happened Will last forever, Year in, year out. It will be told about for generations to come. |
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29. |
Kwandika mangi siwezi Kwa kunizidi simazi |
I can’t write much about it, For it makes me even sadder. |
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Hutetateta matozi Mato siwezi kuvua |
I am fighting back tears; I can’t open my eyes. |
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30. |
Kabla siyamaliza Naomba Mola Muweza Atujazi njema jaza Na khaswa waliofiliwa |
Before finishing, I beg God the Mighty: May He reward us, Especially those who have been bereaved. |
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31. |
Tupe nyoyoI za subira Tupate malipwa boraII Tusitanganye khasara Ya funguniIII kutolewa |
Give us the stamina to be patient, So that we may obtain the best reward. Let us not get carried away with loss, Lest we be denied our share. |
I nyoyo Am. “heart” (Std. moyo) | II Ustadh Mau is referring to Qur. 39:10, which urges human beings to be patient, not harboring other thoughts inside their hearts: “He knows the thoughts within the breasts” (Abr., 472). | III fungu “share,” referring acc. to Mau to the heavenly “reward granted to those who are patient” (fungu la lile la wenye subira).
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32. |
Fungu ni la wanosubiri Wapatapo maathuri Kama haya yalojiri
Zipendi kuondolea |
That share is for those who are patient, Even if they are bereaved By a catastrophe, like the one that happened, Where their loved ones are taken away from them. |
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33. |
Utupe nguvu Jalali Tuweze kutahamaliI Mswiba hunu thakiliII NyoyoIII zimezoatuaIV |
Give us strength, Majestic One, So that we can bear it. This sorrow is heavy; Our hearts are broken. |
I kutahamali Ar. “to bear,” “to tolerate” (Std. kuvumilia) | II thakili Ar. “heavy” (Std. nzito) | III nyoyo Baj. “hearts” (Std. mioyo) | IV -atua Baj. “to be broken,” “to split” (Std. pasua)
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34. |
Yailahi ya Mannani Tupe nyoyo ya imani Tusingie makosani Kwa mambo kuyapotoa |
Oh God, oh Generous One, Fill our hearts with faith. Let us make no mistakes, Lest we spoil things. |
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35. |
Nao wote marhumuI Marahamu yarahimu |
And all those who died, Give them your mercy. |
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Kwenye janati naimuII WafuzeIII ndani kutua |
To marvelous paradise May they go straight away. |
I marhumu < Ar. “the deceased” | II janati naimu < Ar. “marvelous eden” | III fuza—Mau paraphrases this as kwenda moja kwa moja “to go directly.”
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36. |
Wanali na kusuudii Daraja za mashahidiII Wawe nae Muhamadi Kipendi chetu rasua |
May they be lucky and obtain The status of martyrs; May they be with Muhammad, Our beloved Prophet. |
I -suudi < saʾada Ar. “fortune” (Std. bahati). See the proverb hasidi hasudi “The jeaolous one does not succeed.” | II According to Mau, “The one who drowns in the sea receives the status of martyr” (mtu anayekufa baharini ana daraja ya shahidi). They go directly to heaven in reward for their suffering. According to the hadith by Abu Huraira, there are five types of martyrs: the one who dies of a plague, the one who dies of stomach disease, the one who drowns, the one who dies under debris, and the one who dies in the way of Allah the Almighty.
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37. |
Maini waloghariki Mewatukuza Khalaki Kwa kuwapa cheo hiki Kikubwa cha kuzengewa |
Those who have drowned at sea Have been rewarded by the Creator By receiving this status, A great one that everyone desires. |
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38. |
Hakuna la kuwaswibuI Kabisa lenye taabu Kwa uwezo wa Wahabu Dhambi wameghufiriwa |
Nothing will happen to them, Nothing at all bad; By the power of the Giver, All their sins have been washed away. |
I kumswibu mtu “to happen to sb.” (Std. kumpata mtu)
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39. |
Rabi mewapa daraja Waitamanio waja Na kwetu sute ni haja Daraja hio kupoa |
The Lord has given them the high status That humans long for, And for us, it is our common desire To be given this status. |
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40. |
Mola amewakhitari Kuwavika lenye nuri Koja lao abrariI Watu waloteuliwa |
God has selected them To award them a crown of light, The crown of the righteous people, The chosen ones. |
I abrari < Ar. “righteous” (Std. barabara)
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41. |
Hili nalituliwaze Na nyoyo litupumbaze Kwa kuyua darajaze Wao walotunikiwa |
Let this be our relief, And let this comfort our hearts, Being assured of the position That they have been awarded. |
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42. |
Natusituse mipaka Katika kuhuzunika Tuketi tukikumbuka Mambo yamekadiriwa |
Let us not cross boundaries In our sadness; Let us take our time and remember What was destined to be. |
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43. |
Nimekoma wasalamu Naimaliza nudhumu Kwa kumuomba Karimu Atupe yake afua |
I have reached the end, And I complete my composition By asking the most Generous One, May He grant us well-being. |
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44. |
Tuafu Rabi tuafu Utwepulie machafu Na kulla ya uvundifu Ndiwe mwenye kuyepuwa |
Protect us God, protect us; Keep us away from improprieties And everything that is destructive. You are the one who can prevent it. |
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45. |
Ulotupija kibati Kwa makosa twalohiti Yallahi Jabaruti Taabani tumekuwa |
The punishment that you imposed For the sins we committed— Oh God, the most Powerful One, We have been miserable. |
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46. |
Ya Rabi haya mateso Yawe basi ndio mwiso Zingʼarishe zetu nyuso Na nyoyo kuzikatua |
Oh God, let these troubles Finally be our last. Make our faces shine, And purify our hearts. |
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47. |
Twepulie kulla dhiki Tulizo nazo Khalaki Tupe kundufuI riziki Matata kuyatatua |
Take away from us every agony We are suffering from, Creator. Provide for us abundantly To assuage our concerns. |
I kundufu “abundant” (cf. moyo mkundufu lit. “an open heart,” referring to “someone who is happy”).
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48. |
Twepulie kulla baa Utupe ya manufaa |
Keep away from us all misfortune; Give us what is of benefit to us. |
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Na hiki kizazaaI Ukikomeshe Moliwa |
And this huge sorrow, Put an end to it, oh God! |
I kizazaa, syn.: mswiba. Mau paraphrases it as ule mswiba uliotokea “the grief that occurred.”
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49. |
Rabi situonde tena Kwa haya tumezoona Kwani ni mazito sana Na sute tumeemewa |
Lord, don’t test us again With what we have experienced, Because it is very hard; We are all in shock. |
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50. |
Ya Rabi iwe ni basi Mola turahamu nasi ZiwaswiikeI nafusi Na miswiba kuyondoa |
Oh God, let it come to an end; God, have mercy on us. May our souls rejoice, And take all our sorrow away. |
I kuwaswika “to rejoice” (Std. kufurahika)
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51. |
Rabi yatie kikomo Yafusie kwenye shimo Yasalie momo homo Miini kutoetewa |
Lord, put an end to it. Cover it in a pit; May the sorrows remain there, And not be brought to the cities again. |
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52. |
Rabi Mola yamalize Mazito usitwengeze Na haya utuweleze Kuweza kuyatukua |
God, Lord, finish it; Don’t put any more burdens on our shoulders, And enable us To carry the ones we have. |
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53. |
Ya Rabi zako neema Utuete daima Utwepulie nakama Zisitubakie toa |
Oh Lord, Your blessings— Bestow them on us forever. Keep all suffering away from us; May no scars remain on us. |
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54. |
Tuswafishe tuswafike Waume na wanawake Amrizo tuzishike Zote tuloamriwa |
Purify us and we will be pure. Men and women, Let us submit to Your orders To all Your commands. |
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55. |
Ya Rabi tupe auni Tushikamane na dini |
Oh God, help us: Let us embrace faith |
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Na kumshinda shetwani Na kulla mlaaniwa |
And defeat the devil And every evil person. |
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56. |
Amina Rabi Amina TuafikieI Rabana Haya tumezoyanena Kabuli kupitishiwa |
Amen, oh Lord, amen. Let us agree, our God, On what we have said, On what should happen in the future. |
I -afikia Ar., syn.: -himiza.
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57. |
Na mtu alonudhumu Ni Mahmudu isimu Makazi ni hapa Amu Na ndiko nilipozawa |
The person who composed this poem Is called Mahmoud. My home is here in Lamu; This is also where I was born. |
2 Bandari ina mawimbi (“The Port Makes Waves”)
Ustadh Mau composed this poem on November 27, 2010, on the occasion of a workshop held to inform the people of Lamu about the deep-water port that had begun being constructed. The people of Lamu had complained that although there was an initial meeting under Minister Ali Makwere, they had not been properly informed about the construction plans, nor about any financial compensation for those who owned the land on which the port would be built. Furthermore, they also wanted to know more about the potential jobs that the community could benefit from. The international company constructing the port reacted to the complaints by sending a group of representatives to provide the community of Lamu with more information. The deep-water port—the biggest of its kind from Eritrea to South Africa, and a trinational project involving Kenya, South Sudan, and Ethiopia—had caused a lot of speculation and rumors in the Lamu archipelago. Up to that point, the community had often discussed the port, and was generally divided between those who saw the port as a major opportunity to provide new jobs, and others—fishermen and Islamic leaders, for instance—who worried about what the port would bring. For the fishermen, the port would mean the loss of their fishing grounds; Islamic leaders, meanwhile, recognized that the port would bring many foreigners, from both up-country and outside the country, with different cultural values.
Ustadh Mau reacted to these heated debates by composing a poem. He encourages people to prepare themselves for the port, which will need skilled workers. To underline the disruptive effect of the port, he compares it to a tsunami (stz. 7).
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1. |
Bismillahi awwali, kwa ina lake Jalali Twaanda yetu kauli, ya karibu kuwambiya |
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In the name of God first, in the name of the Almighty, We start our speech by welcoming you. |
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2. |
Twawambiya karibuni, wenyeji piya wageni Karibiyani ngomeni, muhadhara kusikiya |
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We say karibuni to the hosts and guests. Come to the fortI to listen to the lecture. |
I ngomeni, from ngome “fort”; refers to the fort in Lamu’s old town, which nowadays hosts important meetings and workshops, like the one this poem is referring to.
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3. |
Muhadhara mufahamu, madda yake ni muhimu Khususwa kwetu Waamu, dharura kuzingatiya |
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Be aware, the subject of the meeting is important. Especially for us Lamu people, it is important to ponder it. |
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4. |
Tupulike kwa makini, tuyatiye akilini Na kisa twangaliyeni, ipi ya kwandama ndiya |
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Let us listen carefully and reflect upon it, So that we can ultimately decide which way to go. |
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5. |
Muhadhara mbwa bandari, yaweza kuwa ni kheri Pangine ikawa shari, balaya ikatweteya |
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The meeting concerns the port, which might bring good fortune, But can also bring destruction and ruin to us. |
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6. |
Sharuti tuiyandaye, tangu sasa tuangaliye Tusineneni niiye, mbona yamekuwa haya |
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We must be prepared; from now on we should have a plan, Lest we wonder: why did it turn out this way? |
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7. |
Bandari ina sunami, mawimbiye hayakomi Chochote hakisimami, kwa kifuwa kuziwiya |
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The port causes a tsunami, bringing endless waves. Nothing can resist them, no matter how hard one tries. |
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8. |
Sunami hiyo ni kali, itazowa maʿadili Ni sharuti yambo hili, akilini kulitiya |
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The tsunami is so strong, it will wash away our moral standards. It is important for us to consider this. |
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9. |
Sharuti tuwe imara, kuunda twabiya bora Tuimarishe fikira, za kutuonesha ndiya |
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We must stand firm and build good characters. We should strengthen the thoughts that will guide us on the right path. |
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10. |
Tuipindeni mapema, kwa masomo kuyasoma Tukitaka wetu umma, nao funguni kungiya |
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We should quickly make an effort to study the relevant disciplines, If we want our community to get its share. |
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11. |
Au tutamiza mate, na chochote tusipate Watavuna tangu tete, kwa yuu wamezokuya |
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Otherwise, we will remain longing for it, without getting anything, While others will profit already from the first harvest. |
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12. |
Na tuwe wakakamavu, tukitaka kula mbivu Tukibaki na uzivu, patupu taambuliya |
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Let us be steadfast, so that we may eat ripe fruit.I If we remain lazy, we will have nothing to bite. |
I See the proverb Mvumilivu hula mbivu “The one who is patient eats ripe fruits.”
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13. |
Na hakuna cha bwerere, tusiitezeni shere Ni sharuti tuikere, haki yetu kuteteya |
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Nothing comes without effort. Let us not deceive ourselves. We have to struggle if we want to fight for our rights. |
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14. |
Ni kinyang’anyiroI hiki, kiwa ziwawa hutaki Ng’o! Kitu hushiki, wendo watanyang’anyiya |
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The winner is the one who is faster than the others. If you do not like to compete, You will never get it, but your opponents will snatch it away from you. |
I kinyang’anyiro “a kind of competition or game, which depends on who is quicker or cleverer than the others” <nyang’anya “to take sth. away from somebody by force” (Scl. 695: “ravir qqch. à qqn., se rendre maître par violence”); see also -nyang’anyiya in the second verse.
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15. |
Tukisaliya na pwaji, na kwingi kuipa miji Na hayazoleki maji, fahamu tukiyamwaya |
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If we remain idle, speaking ill and boasting— Remember, once spilled, water cannot be gathered up again. |
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16. |
Maneno tupunguzeni, na zitendo tutendeni Ng’ombe hangii zizini, kwa tupuu domo kaya |
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Let us stop talking and act instead. You do not get cows to enter the stable only by idle talk. |
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17. |
Hapa tailazimisha, maneno kuyakomesha Na ingawa huniwasha, mengi yaloyosaliya |
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I will force myself to stop my words here, Although the words yet unsaid keep urging me to talk. |
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18. |
Kauli yangu tammati, kwa hizi chache baiti Huwa ni tamu katitiI, wa nyuma walitwambiya |
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With these few verses, I end my talk. Short is sweet; that is what our ancestors told us. |
I katiti Am. “a bit” (Std. kidogo); see the proverb Katiti tamu, kingi kuembeza “Short is sweet; a lot makes you feel sick.”
3 Jahazi (“The Dhow”)
Ustadh Mau uses the Lamuan maritime symbol of the jahazi (“dhow”) to discuss the state of his island’s economy, which gradually declined in the 1990s. He particularly intends to portray the situation of economic statis: “I was referring to the economic situation on Lamu, when the economy was in a bad state” (Nalikusudiya hali ya uchumi wa Lamu ulikuwa uchumi umeharibika sana, stz. 42). His inspiration came from the idiomatic expression tanga liembete na mongoti (“The sail is attached to the mast”), which he had overheard in the street, uttered by a vendor of skewered meat (mishikaki). The street vendor used the expression to complain about the bad economy. The saying is meant to describe a calm moment, without any wind (shwari), when the ship does not move (jahazi haitembei) and the sail (t’anga) is attached to the mast of the sailing vessel (mlingoti; Am. mongoti). Ustadh Mau uses this image to depict a moment when there is no economic hustle and bustle (harakati za biashara). Hearing it by chance, he had the idea to write this poem.2
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Liembete na mongotiI, tanga kwa lingi shuwari Hautukuti ukuti, imetuwama bahari Hata maiII hayavuti, tutapatae bandari |
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The sail is attached to the mast in the intense calm. Not even a twig is moving, the sea is so settled. There is not even a current; how will we reach the harbor? |
I mongoti Am. “mast” (Std. mlingoti), a term Ahmed Sheikh Nabhany explains as: mti mrefu unaosimamishwa katika chombo ili kuweza kuzuwiliya tanga ambalo limefungwa katika foromani (“a tall mast that is put on the boat to support the sail, which is attached to the yard of the ship”) (Nab. 35). | II mai Am. “water” (Std. maji)
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NgurudiI imeshopoka, mai ngamaniII hujiri Haitaki kuzibika, na hata kwa misumari KuyafuaIII tumechoka, mikono hutuhairiIV |
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The stopper is out, and water is pouring into the bilge; It doesn’t want to be plugged, not even with nails. We are too tired to scoop the water out; our hands hurt. |
I ngurudi “special openings on the sides of the ship to allow the water to run off the deck” (Std. nguruzi). | II ngama “bilge,” a term explained by Nabahany as: mahala nyuma ya jahazi au tezi ambapo maji yanoyoingiya hushukiya hapo, ikiwa yamengiya kwa omo au kwa tezi (“The part at the end of the dhow or the stern where the water that enters the dhow from starboard or port side collects”) (Nab. 36). | III -fua—According to Mau, kuyachota (maji) na kumwaga nje (“to scoop up the water and pour it out of the boat”). | IV -hairi Ar. “to hurt” (Std. -uma)
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Tumekosa taratibu, hatuna tena shauri Na bandari si karibu, hakupiti manuwari Zimetutanda dharubu, metuzunguka khatari |
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We have lost our way; we don’t have any plans, And the harbor is not even nearby; no ship is passing by. Difficulty has engulfed us and danger surrounds us. |
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Hatuisi la kutenda, tumeshindwa kufikiri Kiza kingi kimetanda, kote kimepija dori Ni heri mwamba kupanda, kama hunu utiriri |
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We don’t know what to do; we have run out of ideas. Total darkness is engulfing us. It is better to hit a coral reef than [confront] this nuisance. |
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Hatuna ila Manani, wa kumuomba Jabari Atwegeshe nasi pwani, yapokuwa kwa kihori Tuokowe Rahamani, waja wako tusitiri |
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We have no one to pray to except God the Almighty. May he take us to the shore, even by canoe. Save us, most Merciful one; protect us, your servants. |
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Suwali si la jahazi, hili katika shairi Litambuweni wayuzi, mafundi mulo hodari Wa mtoni wendambizi, muzizamiayo duriI |
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The theme of the poem is not the dhow. May the discerning and talented artists understand; Let the deep-sea divers dive in pursuit of pearls. |
I duri syn.: lulu “pearl” (Mau).
4 Tupijeni makamama (“Let Us Embrace”)
This is a twelve-stanza shairi poem that Ustadh Mau composed in 2010 for a conference dedicated to the culture of the Swahili people, organized by the Research Institute of Swahili Studies of Eastern Africa. In a similar tone as Za Washirazi athari, the poet feels compelled to say a few words, and promises not to be too verbose. The major issue he is concerned with and begs his people hear him on concerns their own culture and customs, which he feels to be threatened (see also Kilio huliya mwenye and Kiswahili). Again, he borrows the ship metaphor: he compares Swahili culture to a ship that, if abandoned or forgotten, will sink (see stz. 2). Tupijeni makamama is thus an exhortation addressed to the Swahili community. In stanza 3, he explicitly states the risk at hand: becoming merely a shadow of oneself. He speaks out against the dichotomous conceptualization of traditional heritage and progress as mutually exclusive of one another. Culture is not a barrier to progress or anathema to modern education or technology: after all, does the taste of tea come from its color, or from the way it is prepared and the ingredients it is made of? Instead of waiting passively without taking any action, Ustadh Mau urges the audience to study modern technology and to acquire as much knowledge and skill as possible, while at the same time not relinquishing their moral standards. The role model for him is Japan (see also Kiswahili), since the country has become a world economic and technological leader without investing in destructive technology, like bombs, in his opinion. At the end of the poem, Ustadh Mau thanks the organizers of the conference by referring to them as captains guiding the boats in the direction of a new era, toward change.
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Muliyopo hadhirani waume na wanawake Masikizi funguwani maozi musiyawike Nina machache moyoni napenda niyatapike Naomba munipulike |
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All of you present in the audience, men and women— Open your ears; do not lower your gaze. |
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I have a few thoughts on my mind that I would like to express: I beg you to listen. |
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Sitoyafanya marefu nitakayowaeleza Machache tawaarifu kusudi kutowembeza Tusiiyone ni dufu mila yetu tukapuza Chombo chetu kitasoza |
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It will not take much time to explain it to you; Just a few things I will inform you about, with the intention not to bore you. We should not see ourselves as ignorant or neglect our customs, Otherwise our ship will sink. |
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Tupijeni makamama mila yetu ya aswili Kwani hatukuwa nyuma twali mbee Waswahili Mila tukiisukuma hatutoshika mahali Tutasaliya zivuli |
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Let us embrace our original customs, For we did not lag behind: we Swahili were advanced. If we brush aside our customs, we will have nothing to hold onto; We shall remain shadows. |
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Mila yetu si kikwazo kwenda mbee haipingi Tusome tuhitajizo na ilimu nyingi nyingi Tuepuke ya muwozo yasokuwa na misingi Tamu ya chai si rangi |
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Our customs are not a hindrance; they do not hinder progress. We should study what we need: diverse disciplines. We should avoid matters that lead to decay, that lack any serious foundation: The sweetness of tea is not in its color. |
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Zama za utandawazi mipaka imeondoka Aswilani hatuwezi pweke yetu kutengeka Zilizopita zizazi mno zalihifadhika Mambo sasa megeuka |
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In the era of globalization, the boundaries are gone; We absolutely cannot isolate ourselves. Previous generations were very well protected; Now things have changed. |
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Natuweni na hadhari twangaliye kwa makini Tutenge yaso mazuri hayo tusipokeeni Na tufanyeni shauri kuzama tusingojeni Tutangia lawamani |
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We should be cautious, watching out carefully: We need to avoid what is no good; this is what we should not adopt. Let us make a plan, so that we are not merely waiting to drown; Otherwise, the blame is on us. |
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Kutumiya si makosa za sasa ala na zombo Wa lakini yatupasa tuifunde na mitambo Tusibaki kubebesa likitokeya la kombo Si mambo hayo si mambo |
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It is not a mistake to use modern tools and equipment; Rather, it is a must to teach ourselves new technology If only just not to be dumbfounded when something goes wrong. This is certainly not the way—not the way. |
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Tuifunde kwa undani na mambo tuyafahamu Twangaliye Majapani hawayaundi mabomu Lakini ulimwenguni Japani ni maimamu Waendemwe na kaumu |
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We should thoroughly study modern subjects, so that we understand them. Let us consider the Japanese; they do not construct bombs, But in this world, the Japanese are leaders— They are followed by the masses. |
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Ulimwengu haukiri umma uliyo dhaifu Na tufanyeni shauri tukitaka utukufu Zilizopita fakhari sasa hazifui dafuI Yatakiwa ubunifu |
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The world does not indulge a weak nation. We should reach a consensus if we want excellence; What caused pride in the past is of no avail now. Creativity is needed. |
I -fua dafu “to be capable of doing something,” lit. “to strike the unripe coconut.”
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Na tubuni yetu sasa kwa misinji ya zamani Maadili kutotusa mipaka tusiukeni Tuyapijeni msasaI ya kae tufufuweni Na usasa tutakeni |
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Let us now create our own culture on the foundations of the past. We should not transgress morality; let us not trespass boundaries. Let us smoothen what remains from our past, And let us embrace modernity. |
I msasa “a kind of sandpaper used to make the surface of wood smooth.” Here the narrator urges the audience not merely to take over Western technology without further reflection or without adapting it to the local context, which in his view would endanger local morality. Thus, one needs to “use sandpaper” to get rid of the unwanted aspects of modernity.
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Usasa twauhitaji katika yetu maisha Kutuwama kama maji mwiso kutatunukisha Kwa ndoto mambo hayaji mwenye kulinda hukesha Havuni asiyonosha |
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Modernity is what we need in our lives. Stagnating like water will make us stink in the end. Things do not come true by dreaming about them; the watchman stays awake. The one who does not irrigate, will not harvest. |
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Tamati sitoongeza narudisha shukurani Nashukuru manahuza wapeka mashua hini Inshallah hatutosoza tutapata bandarini Kipenda Mola Mannani |
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This is the end; I will continue no more. I offer my gratitude: I thank the captains who sail these boats. God willing, we will not drown; we will reach the port. If the Almighty wills it. |
Amu in the Kiamu variant of Swahili is sometimes used to refer to the whole island of Lamu. More commonly, it only refers to Lamu town on the island.
For further criticism on this poem and the imagery of the ocean, animating the poet’s memoirs and oeuvre and providing him with a means to reflect upon his lifeworld, see also Annachiara Raia “Angaliya baharini, mai yaliyoko pwani: The Presence of the Ocean in Mahmoud Ahmed Abdulkadir’s Poetry.” In Lugha na fasihi. Scritti in onore e memoria di/Essays in Honour and Memory of Elena Bertoncini Zúbková, edited by Flavia Aiello and Roberto Gaudioso (Naples: Università degli Studi di Napoli “L’Orientale,” 2019), 223–250.