Figure 16
Ustadh Mahmoud Mau reading Mama msimlaumu at the Jukwaani Feistval in Nairobi in 2009; in his hand the newspaper report which inspired his composition
1 Mama msimlaumu (“Don’t Blame My Mother”)
Ustadh Mau wrote this poem in 2006 after finding an article in the Taifa newspaper about a dog rescuing an abandoned baby girl who had been left in the Ngong forest. The dog carried the baby to its owner, who at first thought that the baby was dead. Ustadh Mau reads the newspaper every day; touched by the baby’s story, he decided to write a poem about it to defend the rights of women, who are commonly blamed for such acts. He has performed the poem twice for audiences. Before reading the poem, he reads them the newspaper article and asks the audience, whom do you blame for such an act? Normally, he says, the audience blames the mother. His intention is to change people’s perspectives and to place the deed in a broader social context: not only the mother, but also society is to be held responsible.1
1. |
Imenibidi kunena, kabla wangu wakati Sababu nimewaona, mamangu humlaiti Mamangu makosa hana, sipweke amezohitiI Kosa hili nda ummati |
I have been compelled to speak prior to my time Because I have seen you condemning my mother. My mother is not the one to blame; it is not her fault alone. It is society’s fault. |
I -hiti < Ar. syn.: -fanya makosa “make a mistake.”
2. |
Nda ummati hili kosa, na ziyongozi wa nti Kosa nda wana siyasa, na mahakimu wa koti Kosa nda wenye mapesa, na wasiyo na senti Kosa hili nda ummati |
It is the fault of society, and the leaders of the country. It is the fault of the politicians and the judges in the court. It is the fault of those who have money and those without a cent. It is society’s fault. |
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3. |
Mamangu si Mariyamu, wa Imrani binti Mama ni mwanaadamu, meishi hapa tiyati Na nyuteni mwafahamu, kuna dhaifu wakati Hushindwa kuidhibiti |
My mother is not Maryam, the daughter of Imran. My mother is a human being, living here on earth. As all of you know, there are times of weakness In which we fail to control ourselves. |
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4. |
Mama hakutenda pweke, na labda hakukiri Ali na mwendani wake, aloifanya jasiri Ndipo mimi niumbike, mamangu kumuaziriI Pasi na yangu khiari |
My mother did not do it alone, and probably not voluntarily. She had a partner who feigned adventurousness. That is how I came into being, putting shame on her— Against my own will. |
I kumuaziri—Mau: kumtia katika aibu (“to put shame on s.o.”).
5. |
Ikiwa kuna lawama, lawama na zitanganye Mukimlaumu mama, naye baba mumkanye I Ndipo hapo yatakoma, ubaguzi musifanye Wanawake musifinye |
If there is someone to be blamed, this blame should be distributed equally. If you accuse the mother, the father also should be blamed. Only then can this be prevented; don’t be biased And place the blame on women alone. |
I In this third line, he is referring to extramarital pregnancy. From his point of view, one can only stop men from dallying with women by making them legally responsible for their acts and not placing the blame solely on women, who thus become socially marginalized.
6. |
Mimi kattu sikubali, mamangu kumlaumu Na pweke kumkejeli, huwa ni kumdhulumu Kwaye pweke yambo hili, aswilani halitimu Hilo nyute mwafahamu |
I do not agree if you blame my mother And ridiculize only her, because this is an injustice. She could never have done this by herself. You all know that. |
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7. |
Kitendo ni cha wawili, alipowa kapokeya Haitokuwa adili, mama pweke kumwemeya Halihitaji dalili, wala huja kuzengeya Ayuwa kulla mmoya |
This can only be done by two people: the one who received [the offer], also accepted it. It’s unfair to place the onus only on my mother. No evidence is necessary nor need any proof be found. Everybody knows it. |
8. |
Mno huwona utungu, kiwasikiya hunena Humlaumu mamangu, kwa kuwa mkosa sana Mimi na wendani wangu, hatupati hata ina Ni Sina au Sibina |
I feel so much bitterness if I hear people talking, Blaming my mother as the only wrongdoer. My fellow sufferers and I, we are not even named— Only Sina or Sibina.I |
I These two names are telling: Sina, “I don’t have [sc. a father],” and Sibina, “it is not surprising,” i.e. “it is not a surprise that these things happen.” These are female names given to children who are born outside of wedlock.
9. |
Menitupa wangu mama, si kwa kuwa hanipendi Ni baba memsukuma, kisa kumwawika landiI Naye kwa kucha lawama, za wenye ndimi na tundi Menitupa yake kandi |
My mother threw me away, but not because she had no love for me. It was the father who pushed her, putting the hangman’s noose around her neck. It was just from fear of being accused by scandalmongers and chatterboxes That she threw me, her treasure, away. |
I landi “noose”; wenye tundi (< -tunda “to find out”) “chatterboxes.”
10. |
Naamini anipenda, mama hakunitukiya Ni lipi lilomshinda, pumzi kuniziwiya Tokeya siku ya kwanda, duniani mimi kuya Ni ruhuma kunoneya |
I believe she loved me. My mother did not hate me. What else would have prevented her from suffocating me right away? From the first day I came into the world, She felt compassion for me. |
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11. |
Natamani natamani, wangu mama kumpata Nimwambiye shukurani, nimpe ahasanta Kwa kunilicha tumboni, hata siku zikapita Ndiya nami kafuwata |
I wish, I wish, to find my mother, So that I can thank her and show her my gratitude For keeping me in her womb, until the time was due for me To find my way out. |
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12. |
Humpijiya silotiI, mamangu kwa wake wema Wakuniwata niketi, matumboni kwa salama Na wala simlaiti, kwa alilolifanya mama Alitenda kwa lazima |
I salute my mother for her kindness To let me stay safely in her womb. And I do not blame my mother for what she did. She was forced to do so. |
I siloti < Eng. “salute.”
13. |
Menitatiya tambara, kusudi kunidhibiti Nisipate la madhara, kiniweka kavu nti Baridi ingenikera, nikakutwa ni maiti Alofanya si katiti |
She wrapped me in a piece of cloth to protect me So that I would not be harmed when she placed me on the bare ground. For if the cold had struck me, I would have been found dead. What she did was not trifling. |
14. |
Kabla ya kumaliza, kufunga yangu kauli Walimwengu nauliza, tazawa mara ya pili Hakuna takaoweza, kuwa wa mama badali Nashukuru wafadhili |
Before I finish and conclude my speech, I ask you human beings: can I possibly be born a second time? There is no one to replace my mother. Still, I thank all my saviors. |
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15. |
Wema wenu siukani, na wa mbwa mashuhuri Mumenitenda hisani, mumenifanya mazuri Wangaliko duniyani, waja wapendao kheri Tammati hapa shairi |
I cannot deny your kindness, nor that of the famous dog. You have done me a favor and you have done good to me. There are still people in the world who are altruistic. Here my poem ends. |
2 Jilbabu (“Veil”)
Ustadh Mau composed this poem in the 1980s, when a group of women was campaigning for the proper veiling of Muslim women. They were of the opinion that women were not properly veiled, and they propagated the use of a (typically black) veil called the jilbabu, made of two parts: one piece wrapped around the hips, and another around the shoulders. This was supposed to replace the so-called buibui ya Kiswahili, which is one piece of cloth, sewn into a loop, and which women typically wore in a loose way. The “Annaswiha” movement was started mostly by women from Lamu who had studied in Nairobi, where they met other (mostly Somali) women and returned to Lamu with new ideas about proper clothing. Mama Azra, Ustadh Mau’s wife, was the chairperson of the group. The poem was also performed at Mkomani Primary School, where Ustadh Mau has given lectures on moral conduct (maadili) every Thursday (in the Islamic Pastoral Program) for decades, ever since the 8-4-4 school system was introduced. This is one of the poems in this collection that has a dialogical structure, based on a conversation between a young girl, called only binti (“daughter”), and her father, baba. As the poem unfolds, the reader can see that while the girl is curious and feels ready to start wearing her veil, the father expresses his hesitation toward his daughter’s wish.
1. |
Binti: Babangu tangu kitambo Kwako nalitaka yambo Imekuwa kama nyimbo Kula siku nakwambiya |
Daughter: My father, for a while now I have wanted something from you. It plays on repeat in my head Every day, I tell you. |
2. |
Baba: Ewe binti sikiza Mimi hilo sitoweza Haja yako kutimiza Siwezi kukutendeya |
Father: My daughter, listen— I can’t do that. I can’t satisfy your need. I can’t do it for you. |
3. |
Binti: Baba kitucheI si ghali Wala si cha mengi mali Alifu na mia mbili Hazizidi hata moja |
Daughter: Father, this thing is not expensive; It is not a lot of money. One thousand two hundred— It is no more than that. |
I kituche = kitu hicho
4. |
Baba: Mwanangu hukufahamu Mimi sioni ugumu Wa kutowa tas’limu Si bakhili kwa rupiya |
Father: My daughter, you haven’t understood me. I don’t see any problem In paying; I am not a miser when it comes to money. |
5. |
Binti: Basi baba ni kwa nini Kwamba haiwezekani Ikiwa yake thamani Siyo ilokulemeya |
Daughter: So, father, why then? Why is it not possible If its price Is not the thing that prevents you? |
6. |
Baba: Mwanangu mimi naona Hilo halina maana Wewe ungali kijana Ni mwando kuinukiya |
Father: My daughter, I see That this is not meaningful. You are still a child; You have only just begun growing up. |
7. |
Binti: Baba hela pulikiza Suali nakuuliza Wewe litakupendeza Mimi mwano kipoteya |
Daughter: Father, listen To the question I am asking you: Would you want me, Your daughter, to go astray? |
8. |
Baba: Utapoteya kwa nini Wewe hapa si mgeni Hata usiku kizani Ndiya zote zakweleya |
Father: Why should you go astray? You are not a foreigner here. Even on the darkest night, You know all the roads. |
9. |
Binti: Si kupoteya ndiyani Ni kumwandama shetani Ni kungiya madhambini Kutenda yaso na ndiya |
Daughter: I do not mean getting lost on the road, But following Satan. It means to sin— To do what is not right. |
10. |
Baba: Hilo mimi silitaki Na kabisa siridhiki Mambo yaso alaiki Kwetu hatukuzoeya |
Father: I don’t want that. And I do not agree at all with These things that do not befit us, That we are not used to. |
11. |
Binti: Kama hayo wayaona Ni mambo yaso maana Nipa ningali kijana Nipate kulizoeya |
Daughter: If you think That these concerns are meaningless, Expose me to them while I am still young, So that I may get used to them. |
12. |
Waswahili twalinena UwongoI hupatikana UlimaiII na mwenanaIII Uweze kusinyangiya |
We, the Swahili, used to say The clay Needs to be wet and soft So that you can model it. |
I uwongo Am. “clay” (Std. udongo). | II See meth.: uwongo hupatikana ulimai. | III mwenana “kitu laini, kitu ambacho hakijakomaa” (Mau).
13. |
Nami kitovaa sasa Wakati utapotasa Sitoliweza kabisa Kiwa sitolizoweya |
If I am not wearing it now, When the time comes I will not be able to wear it at all, If I do not get used to it now. |
14. |
Baba: Mwana hilo si lazima Bora usimame wima Ndiya njema kuandama Na mbovu kuikimbiya |
Father: My daughter, this is not a must; You better stand firm, Following the right path, Running away from evil. |
15. |
Binti: Baba shuga ndiyo kinga Na waovu hukutenga Baba kitovaa shuga Mate watanimiziya |
Daughter: Father, the veil is a protection. It keeps one away from bad people. Father, if I do not wear a veil, They will desire me. |
16. |
Kizunguka wazi wazi Kuna wengi majambazi Wabakaji siku hizi Miini wameeneya |
If I stroll around without it— There are many robbers And rapists these days. They have increased in the towns. |
17. |
Lakini kiisitiri Kama ya Mola Amri Nitaepuka khatari Salamani nitangiya |
But if I cover myself According to God’s will, I will avoid danger And be on the safe side. |
18. |
Baba: Basi enenda dukani Kaangalie fesheni Zitokazo Arabuni Nipate kununuliya |
Father: So go to the shop And look at the fashions Coming from Arabia, So that I may buy it for you. |
19. |
Binti: Baba shuga si fesheni Mashuga ya madukani Siyo kwenye Qurani Mola aliyotwambiya |
Daughter: The veil is not a fashion item. The veils from the shops Are not those of the Qurʾān, Which God told us about. |
I shuga Am. “sheet,” here “veil” (Std. shuka)
20. |
Baba: Kwani wewe utakalo Ni lile liambiwalo JunijuniI hilo ndilo Kwa mbali akitokeya |
Father: Which one do you want? Like the one called “This is Junijuni” When s/he appears from afar? |
I In this stanza, junijuni refers to a figure that forms part of a children’s game typically played during Ramadan. A rough bag is placed over a child’s head so that s/he cannot see anything. Afterwards, other children make fun of him/her, shouting “Junijuni lataka bembe” (“Junijuni wants bembe food”). (bembe food is a kind of food consumed during Ramadan.) Thus, in this stanza, the father makes fun of the daughter’s wish, since the junijuni is an ugly bag. It has become a common derogatory term, used to refer to the veil by those who do not approve of it.
21. |
Binti: Baba sifanye dhihaka Hilo ndilo la hakika Mola analolitaka Shuga analoridhiya |
Daughter: Father, do not joke— That one is the right one, The one God wants, The one God agrees with. |
22. |
Amri yake Wahabu Ni kuvaa jilbabu Angaliya ah’zabu Imenena wazi aya |
The command of the Generous One Is to wear the veil. Look at the Sūrat al-Aḥzāb— The verse says so clearlyI. |
I The reference is to sura 33:59, which reads as follows: “O Prophet, say to thy wives and daughters and the believing women, that they draw their veil close to them; so it is likelier they will be known, and not hurt. God is All-Forgiving, All-Compassionate” (Abr., 434).
23. |
Baba: Mwanangu nasikitika Wendiyo watakuteka Na kwa joto kadhalika Utazidi kuumiya |
Father: My daughter, I am sorry. Your companions will laugh at you, And the heat Will make you suffer even more. |
24. |
Binti: Kitekwa siandi mimi Hata wake wa mitumi Walikiliwa kwa ndimi Na kuzuliwa mabaya |
Daughter: I am not the first to be laughed at. Even the Prophets’ wives Were slandered And defamedI. |
I See for instance Qur. 24:2.
25. |
Ama kunena ni joto Joto ni kitu kitoto Kuliko akhira moto Mtu kwenenda kungiya |
And as for the heat, Heat is a minor thing Compared to the hellfire One will be thrown in. |
26. |
Baba: Mwanangu umenishinda Hoja zako kuzivunda Ingawa nimeipinda Sikuweza hata moya |
Father: My daughter, you have defeated me With your counterarguments; Though I made an effort, I did not succeed, not even once. |
27. |
Kalishone jilbabu Uvae wangu muhibu Kwani radhi za Wahabu Yapasa kuzizengeya |
Go and sew your veil. Wear it, my beloved daughter, Since it is necessary To seek to please God. |
28. |
Binti: Nakushukuru babangu Kunikubaliya yangu Hini amri nda Mungu Ndiye amezotwambiya |
Daughter: I thank you, my father, For giving me your permission. This is God’s order; He is the one who told us so. |
3 Mchezo wa kuigiza (“Play”)
This is a poem in wimbo form that Ustadh Mau composed in 2011, and his daughter Azra Mau prepared the first translation, which we have revised here. It was inspired by a prose version of the same story that he read in an Arabic textbook for class six in Saudi Arabia, where the story bore the title Bayna al-ghanī na al-faqīr (“Between the Rich and the Poor”). Because he liked the content, he decided to adapt it to poetic form in Swahili. He presented his adaptation to his own pupils at the madrassa as a poetry exercise for reading and comprehension. As in the poem Jilbabu, this poem is one of several composed in the form of a dialogue, a “play” (mchezo) in verse form. In the play, the two voices—that of the Miser, on the one hand, and the Pauper (also referred to as “Shekhe”), on the other—are not rounded characters, but are allegories of richness and poverty. They represent groups defined by their socioeconomic differences and their outlooks—in the form of the miser and the poor man—rather than individuals. This dialogic form allows for an exchange of arguments to finally arrive at a conclusion that includes the moral message that the audience should keep in mind.
1. |
Bakhili: Mali yangu, mimi nakupenda sana Wewe kwangu, hushinda mke na wana Nautungu, kwako mwingi nauwona |
Miser [addressing his wealth]: My wealth, I love you so much. You are better than my wife and children. I suffer so much for you. |
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2. |
Yangu raha, ni mali kuyatizama Si mzaha, haya ninayoyasema Ndiyo jaha, kwenye duniya nzima |
My pleasure is looking at my wealth. It’s not a joke, what I am saying: This is the greatest joy in the whole world. |
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3. |
Masikini: Ewe bwana, tajiri mwenye nafasi Tangu yana, mimi riziki siisi Hela fanya, hisani wema hukosi |
Pauper: O master, rich man who can afford a lot, Since yesterday I have not eaten. Please, do me a favor, and you will not lack any blessing. |
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4. |
Ukinipa, na mimi kitu katiti Takulipa, Mola ziviye senti Tangu hapa, na baada ya mauti |
If you also give me a little bit, God will pay you, your savings will grow Here in this world, and also after death. |
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5. |
Bakhili: Enda zako, sinitiliye nuhusi Haja yako, wataka zangu fulusi Na sumbuko, nilopata huliisi |
Miser: Go away; do not bring me bad luck. Your wish [is that] you want my money, But you don’t know the troubles I have endured. |
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6. |
Nondokeya, sisimame mbee yangu Takutiya, cha kitwa hiki kirungu Nakwambiya, kutowa mali utungu |
Disappear from my sight; do not stand before me. I will hit you on the head with this club. I am telling you, giving money away is painful. |
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7. |
Masikini: Mabakhili, wenye mali huteseka Yao hali, ni kama sisi hakika Kula hali, ni mali huyarundika |
Pauper: Misers who have wealth are in trouble. Their state is just like ours: They do not eat; instead, their only ambition is to amass wealth. |
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8. |
Hufaani, zake nyingi miliyoni Masikini, hawafanyii hisani Zibengini, mwenyewe huzitamani |
How are his millions of any use to him? To the poor, they are of no benefit; They just stay in the bank, because the owner wants them there. |
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9. |
Shekhe: HodiI bwana, ewe nduyake KaruniII Nimeona, nikutowe uwingani Wakusanya, mali wamwekeya nani |
Sheikh: Hodi master, oh brother of Karuni, I thought that I had helped you out of your ignorance. You are collecting wealth, but for whom are you saving it? |
I hodi a call-word used by someone outside the door who wants to enter a house; similar to knocking at someone’s door. | II The rich tyrant Qarun, who appears in the Qurʾān, sura 28:76–84, is the prototypical careless and powerful man who is interested solely in high rank and wealth, exploiting others. He does not think about the afterlife, but merely tries to accumulate as much wealth and status as he can in this world. There is also a reference to him in stz. 100 of the poem Hapo zamani za yana.
10. |
Angaliya, mali mengi umeweka Zingatiya, kuna wengi huteseka Wanaliya, kwa kuwazidi mashaka |
Look, you have kept a lot of wealth; Consider how many people are suffering. They are crying in their great sorrow. |
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11. |
Mayatima, waliokosa mababa Kina mama, wasokua na akiba Fanya hima, uwape japo kibaba |
Orphans who have lost their fathers, And mothers who have no savings— Make an effort; at least give them a dime. |
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12. |
Na maradhi, wangine huwasumbuwa Na baadhi, hamudu kupata dawa Mwenye hadhi, towa utabarikiwa |
And sickness: some are afflicted by it, And some cannot even afford to buy medicine. Oh, you of high honor, donate and you shall be blessed. |
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13. |
Bakhili: Yangu mali, ndiyo wewe wayataka Si kauli, hiyo uliyotamka Na akili, nadhani imekuruka |
Miser: My wealth, that is what you want. It is not proper, what you have just said, And I think you are out of your mind. |
14. |
Wanekeza, mimi kutowa sadaka Nimeiza, sitaki na sitotaka Nitasoza, shauri lako kishika |
You tell me to give alms; I refuse—I do not and shall never want to. I will perish if I take your advice. |
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15. |
Wanidhiki, kwa maneno ya upuzi Siyataki, hayo yako siyawezi Sigeuki, mali yangu sipotezi |
You are annoying me with your useless words. I do not accept them; I cannot stand them. I will not change; I shall not lose my wealth. |
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16. |
Nitokeya, nyumbani kwangu haraka Nondokeya, usisimame dakika Yako niya, ni mimi kufilisika |
Get out of my house quickly. Vanish; do not stand before me, even for a second. Your intention is to bankrupt me. |
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17. |
Shekhe: Umekosa, walodhani wewe siyo Zako pesa, siyo mimi nitakao Takutesa, ufahamu siku hiyo |
Sheikh: You have erred; what you think is not true. Your money is not what I want; It will burden you, remember, on Judgment Day. |
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18. |
Mepofuka, wewe kwa kupenda mali Kuongoka, kwako ni kama muhali Takumbuka, kiadiya zilizaliI |
You are blinded by your love of wealth. Becoming righteous is not possible for you— You will remember when the earthquake comes, right on time. |
I zilizali “earthquake.” This too is a reference to Judgment Day, when the earth will tremble (see also sura 99).
19. |
Yako dini, umetupa kwa duniya Na motoni, maliyo yatakutiya Mayutoni, siku hiyoI tasaliya |
Your religion: you have given it up for love of this world. It is into hellfire that your wealth will throw you; You will remain in regret on that day. |
I siku hiyo “that day,” another reference to Judgment Day.
20. |
Mali yako, yatakuwa ndizo kuni Nyama yako, yakiiyoka motoni Nasumbuko, likikutesa mwendani |
Your wealth will be firewood in hell; Your flesh will be roasted in the fire, And pain will put you in agony, my friend. |
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21. |
Bakhili: Tumo langu, la nyezi nyingi na nyaka Ruhu yangu, ile ndiyo huchomeka Bure yangu, bure nalihadaika |
Miser: My savings of many months and years are gone— And my soul is burning. Alas, for nothing, I have been deceived! |
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22. |
Yamekwenda mali, mebaki mayuto Zote zanda, huuma kiliya mato Imevunda, jahazi ya langu pato |
My wealth has disappeared; only regrets remain. I bite my nails in regret, crying many tears. It has been broken, the dhow that brought me my income. |
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23. |
Laitani, nangalikula vizuri Muilini, kavaa nikanawiri Ni shetani, ndiye aliyonighuri |
If I had known, I would have eaten well; I would have put shining clothes on my body. It was Satan who deceived me. |
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24. |
Masikini: Tulingene, tumekuwa hali moya Na lingine, huna lililosaliya Twandamane, tushike moya ndiya |
Pauper: We have become equals; we are in the same state. Anything else? You have nothing that has remained. Let us walk together; we take the same path. |
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25. |
Hafaidi, mtu bakhili kwa mali Ni hasidi, mwenyewe kwa yake hali Akizidi, humrusha na akili |
He will not derive any benefit, a miser saving his wealth. He is envious; he does not allow anything, even to himself. If he overdoes it, it can even make him lose his senses. |
4 Haki za watoto (“Children’s Rights”)*
Ustadh Mau wrote this 257-stanza poem in May 2001. At the time, his last-born son, Aboud, to whom he dedicated the poem, was three years old. In total, Ustadh Mau has eleven children from two wives, as well as thirty-four grandchildren. His first wife, Mama Tunda, gave birth to three girls and five boys. The second wife, Mama Azra, gave birth to two girls before finally giving birth to Aboud. According to Ustadh Mau, he composed the poem after having read various books in English and Arabic on childcare and developmental psychology. He gradually became aware of children’s special needs and concerns. He recognized his own failures, misconceptions, and mistakes, as well as problems in society at large. Furthermore, according to him, his first wife was too rude toward the children, while his second wife was very dedicated to her work. She first worked as a schoolteacher and later at the Lamu Museum, so she did not have much time for the children. Ustadh Mau says that he was very close with the children. As he recounts, even at the hospital, the nurses would give the babies to him so that he could hold them. Even nowadays, his grandchildren always come to his library, where they get sweets or some small coins from him.
Ustadh Mau himself was brought up by his paternal uncle. He has five siblings. All the others were brought up by his mother and their father. But since his uncle’s children did not survive, his father decided to give Mahmoud to his uncle to raise him. His uncle treated him well; he was never beaten, in contrast to many other children at the time. He also arranged for his education and made him study. His wife was well learned in the Qurʾān, so Mahmoud already knew how to read the Qurʾān before starting school.
Furthermore, Ustadh Mau is also a teacher, and loves to teach children at the madrassa. He is a member of the committee (wizara) for children’s rights in Lamu, which now seems to be largely defunct. Previously, he also used to be called to court if there were cases of child abuse or, in cases of divorce, when a father would not provide for his children.
On the one hand, the poem is also a didactic and personal poem, a wasiya dedicated to his son Aboud—like the one Ustadh Mau’s father composed for him (see Hapo zamani za jana). On the other hand, the poem is not a typical wasiya, addressing children and advising them on how to live in the world. Rather, it speaks to a wider audience, and more particularly the parents, not the children. His concern for the children and his way of addressing the parents has been noted as quite unusual by his Lamuan audience, since typically it is the children who are taught through such poems.
In the poem, he makes a plea to treat children based on their needs and rights (see also Vierke’s contribution “How Ought We to Live?” in Part 1 of this volume). He systematically goes through various elements of children’s lifeworlds, progressing by age group. He starts by considering babies and infants before moving on to children and adolescents. Later in the poem, he makes a plea for educating children properly, which reflects his general concern with proper education as the key to individual and societal progress. The media in particular has a bad influence on children in his view: it makes children go astray and lose interest in studying. In the poem, he does not refer to social media or the internet, as in 2001, the former did not exist and the latter hardly played a role in everyday life in Lamu. In the context of the poem, it is TV that he is condemning: satellite TV, which came with many additional channels, arrived in Lamu in the 1990s. According to him, the TV programs not only caused children to lose focus on their studies, but also introduced them to harmful content.
1. |
Bismillahi Latwifu Kwa ina lake tukufu Naanda kuyaswanifu Ya Rabbi nitimiziya |
In the name of God, the Kind One, In His glorious name, I begin composing. May you, God, help me complete this! |
2. |
Nitimiziya yatimu Rabbi niliyoazimu Nieleze wafahamu Watakao kusikiya |
God, make it complete, What I intend to compose, So that I can reach Those who listen to my words. |
3. |
Shabaha na langu lengo Nataka tunga utungo Asaa uziwe pengo Kwenye maudhui haya |
My target and my aim Is to compose a poem; Maybe it can fill a gap When it comes to this topic. |
4. |
Nitakayo kuyanena Ni mambo kuhusu wana Khususa walo wanuna Haki zao za shariya |
What I am about to say Concerns children, Especially the young ones: It is about their legal rights. |
5. |
Haki za walo watoto Ni kuu mno si toto Zimepowa na uzito Kwa dini kanuni piya |
The rights of those who are young Are essential and not minor, And religious and secular laws also Grant them importance. |
6. |
Nami tatiya mkazo Kuzitaya haki hizo Kwenye shariya ambazo Mola amewapangiya |
And I also emphasize their rights By mentioning those Of the sharia laws that God has put in place for children. |
7. |
Tazizungumza haki Alizowapa Khallaki Hawa wana makhuluki Kwenye hadithi na aya |
I will talk about the rights That the Creator has bestowed on Children created by Him Through the hadith of the Prophet and the Qurʾānic verses. |
8. |
Hadithi sitoandika Aya sitozitamka Muwanga wake hakika Ndiwo taomulikiya |
I will not quote the hadith Nor recite the verses, But certainly they enlighten My perspective on the topic. |
9. |
Uisilamu ni dini Mno inayothamini Wana tangu matumboni Bali kabula kungiya |
Islam is a religion That values Children, from the time they are in the womb And even before their conception. |
10. |
Ni haki ya alo mwano Kumpa mama mfano Aliyo mzuri mno Si kwa sura kwa tabiya |
It is the right of your child To have an ideal mother, Who is excellent Not in appearance, but in character. |
11. |
Kabla ya kuamuwa Ni upi wa kumuowa Upike ukipakuwaI Mama mwema kwangaliya |
Before deciding Whom you will marry, Consider it carefully And look for the qualities of a good mother. |
I upike ukipakue idiomatic for “consider carefully”; as Mau notes (ufikirie sana, kwa makini), literally “cook [your thoughts] before you serve them.”
12. |
Ni lazima ufikiri Mambo yatakayojiri Kiwatunuku Qahhari Wana akawaptiya |
You should try to imagine How things will be If the Powerful One rewards you With children. |
13. |
Fikiri uwaze mno Kuhusu mama wa wano Usiwe wako mkonoI Kizani utautiya |
Ponder carefully The mother of your future children; Don’t select her hastily Or blindly. |
I -tia mkono gizani “to do something without first thinking about it.”
14. |
Usiutiye kizani Kwa kuteuwa mwendani Alokungiya matoni Moyo wako kavutiya |
Don’t choose blindly By selecting a partner Who attracted you at first sight And seduced your heart. |
15. |
Mama mno ni muhimu Taka mama alotimu Wana wasikulaumu Mambo takapo weleya |
The mother is very important. Look for a perfect mother So that the children will not blame you When they reach the age of understanding. |
16. |
Mteuwe mama bora Si kwa kabila na sura Bali ni kwa njema sera Mwenye dini na tabiya |
Choose the best mother, Not for her tribe nor for her beauty, But for her good conduct In religion and etiquette. |
17. |
Wape mama wa fakhari Mwenye mayezi mazuri Wanao waifakhiri Kwa mama kuivuniya |
Give them an admirable mother Who can raise them well, So that your children can be proud Of their mother. |
18. |
Siwape mama mtangoI Na mwenye tabiya jongo Hoyo tawatiya pengo Ya milele kusaliya |
Don’t give them a mother who likes to stroll about, One with a bad character; She will leave a hole That will remain forever. |
I mtango < -tanga “to stroll about.” “Se promener de long en large, errer ou aller çà-et-là, à l’aventure de côté et d’autre; vagabonder.” (Scl. 866).
19. |
Wape mama mtulivu Asiyo mtepetevu Muyuzi alo mwerevu Si mama wa kuukiya |
Give them a calm mother Who is not idle, But knowledgeable and smart— And not a mother who likes to shout. |
20. |
Alokomaa akili Aso mengi mashughuli Tawatunga kwelikweli Wana na kuangaliya |
Someone who is mature; Who is not too busy, But will truly look after And take care of your children. |
21. |
Ni bora kiwa mesoma Wala sambi ni lazima Kwani alosoma mama Ni mengi yatamweleya |
It is better if she is educated, But I do not say this is a must— Because an educated mother Understands a lot more. |
22. |
Mama akiwajibika Na wana hunufaika Na mambo mengi hunyoka Yakandama sawa ndiya |
If she is concerned about them, The children will benefit, And many things will go well And take the right course. |
23. |
Kwani mama ni mwalimu Wa kwanda mno muhimu Athariye nda kuudumu Kwa wanawe husaliya |
Because a mother is A child’s first important teacher. She makes a lasting impact On her children. |
24. |
Kiwata athari njema Itasaliya daima Na piya mbovu alama Hayondoki hubakiya |
If she has a good influence, It will always remain. Likewise, negative impressions Don’t disappear, but remain. |
25. |
Nimeyafanya marefu Ya mama kuwaarifu Mama kiwa mwuongofu Huongoka na dhuriya |
I’ve elaborated extensively Upon the qualities of a mother: If the mother is virtuous, The children will be too. |
26. |
Ya pili haki ya mwana Kizawa handikwa ina Binti au kijana Lake la kukusudiya |
The second right of a child Is to be given a name after birth: Girl or boy, Children should have their own name. |
27. |
Ina haandikwi lolote Ni haki yake apate Ina kama wende wote Ambalo tafurahiya |
Children should not be given just any name: It is their right to have a name Like all other children, One that will make them happy. |
28. |
Simwandike ina ovu Kwake itakuwa kovuI Na ya moyo maumivu Siku zote tasikiya |
Don’t give them a bad name That will remain like a scar And cause pain in their heart Every time they hear it. |
I kovu “scar.” “Cicatrice, balafre; Mwenye k., balafré. Mtu wa makovu-
kovu, personne toute couverte de cicatrices” (Scl. 443).
29. |
Mpe ina lilo zuri Kwa wende aifakhiri Kiitwa awe hajeri Bali huliteremeya |
Give them a good name, To be proud of around other children— When called, they will not be ashamed But be happy about it. |
30. |
Ni haki kumwandikisha Mwana kumuorodhesha Siwe tamuhangaisha Sikuze zikiadiya |
It is their right to be documented, To be listed in the census, So that it will not cause them trouble In the future. |
31. |
Ni haki kumsajili Rasmi kwa sirikali Wanawake na wavuli Ni haki kwa wote piya |
It is their right to be registered Officially at the local administration. Girls and boys alike— It is the right of each of them. |
32. |
Hili yambo ni muhimu Kwa watu wote fahamu Nawe usione wumuI Mwanao kumwandikiya |
This issue is important For everyone, understand— Don’t think that it is difficult To register your child. |
I wumu Am. “hardness” (Std. ugumu)
33. |
Mmwandikiye karatasi Mwano kizawa upesi Usipoteze nafasi Kisa utaiyutiya |
Have a certificate issued Right after the birth of your child; Don’t waste any time, Otherwise you will regret it later. |
34. |
Kitoandika haraka Hata mwano katukuka Ni mno utasumbuka Baadaye kuzengeya |
If you don’t get them registered early, And wait until they are grown up, You’ll have great difficulty Getting it later. |
35. |
Ni haki kulla mwanati Kizawa kupowa cheti Khaswa kwa wetu wakati Ni dharura mambo haya |
It is the right of every citizen To have a birth certificate; Especially nowadays, This is necessary. |
36. |
Ni haki yake kupendwa Na kwa mapendi kuundwa Wazazi wengi hushindwa Haya kuwatimiziya |
It is their right to be loved, To be brought up with love: Many parents fail To do this. |
37. |
Wana wahitaji hili Mapendi ya kwelikweli Mapendi na maakuli Mapendi hutanguliya |
Children need A lot of love. Between love and food, Love comes first. |
38. |
Tuwaoneshe ruhuma Na kuwapenda daima Kwa wote baba na mama Wana hili huzengeya |
Let us show them softheartedness And let us always love them; Children demand this From both father and mother. |
39. |
Tuwaoneshe imani Twambe nao kwa makini Tusizowee wendani Wetu wana kurukiya |
Let us show them kindness; Let us talk to them gently. Let us not adopt the bad habit, my friends, Of shouting at our children. |
40. |
Wana wakiwa wanuna Hilo hawapendi sana Akiukiwa huwona Ni mno memuoneya |
When the children are still small, They don’t like this at all. When they are shouted at, they feel That you are abusing them. |
41. |
Wana wakizungumza Yataka kuwasikiza Wana tukiwapuuza Huwapa fikira mbaya |
When children address us, We should listen to them. When we ignore them, We make them feel bad. |
42. |
Wana na tuwasikize Watakayo watweleze Wana na tusiwapuze Hiyo si njema tabiya |
Let us listen to our children And let them explain to us what they want. We should not neglect them; This is not a good habit. |
43. |
Tukiwapuza zijana Huwavunda moyo sana Ni dharura wakinena Akilini kuwatiya |
If we neglect the children, We discourage them greatly. It is a must to pay attention When they talk to us. |
44. |
Na wana wetu tuteze Kwa ziswa tuwapumbaze Mazoweya tuyakuze Na kwao kukaribiya |
Let us play with our children; Let us entertain them with stories. Let us build good bonds And let us be close to them. |
45. |
Wana na tuwakumbate Yuuyuu tuwangate Tuwaoneshe ya kite Mahaba na mazoweya |
Let us hug them, And let us carry them high on our shoulders. Let us show them unconditional love, Affection, and closeness. |
46. |
Tuwape wana wakati Sisi na wao tuketi Tunene yapo katiti Tashamiri mazoweya |
Let us dedicate time to our children. We should spend time with them; Let us talk to them, even if it is only for a short while, To strengthen our bonds. |
47. |
Tuwape wana nafasi Wao kuteza na sisi Kusudi nao wahisi Hisabuni huwatiya |
Let us give them a chance To play with us So that they feel They are taken seriously. |
48. |
Tuwabusu wana wetu Ni sunna ya tumwa wetu Tangu zingali zitutuI Mpaka kuinukiya |
Let us kiss our children: This is according to our Prophet’s rules, From the time when they are still small Until they grow up. |
I kitutu (pl. zitutu) Am. “small child” (Std. mtoto mdogo; pl. watoto wadogo)
49. |
Tungayaona matoto Yana ndani na ukwetoI Athariye ni mzito Hayondoki hubakiya |
Even if we think this is of minor importance, These things run deep. Their impact is great: They do not vanish, but linger. |
I ukweto “depth.”
50. |
Wana haya wapatao Si sawa na wakosao Hawafani wana hao Kwa nyendo na kwa tabiya |
The children who experience this Are different from those who don’t; They do not resemble each other In behavior or character. |
51. |
Wana haya wakipata Hukuwa pasi matata Akili humetameta Kimawazo hutuliya |
When children receive this, They grow up without difficulties, With bright minds And mentally stable. |
52. |
Mwana haya akosapo Kasoro nyingi huwepo Wana hunenda mapopo Hawandami sawa ndiya |
If a child lacks this, There will be deficiencies: Those children go astray; They don’t follow the right path. |
53. |
Ndipo wawapo wakora Wazazi wakawakera TewengoI mara kwa mara Na hawatindi udhiya |
That is how they become troublemakers Who upset their parents. Trouble again and again— They don’t stop causing problems. |
I tewengo Am. “trouble” (Std. maudhiko)
54. |
Mwana mapendi kikosa Enga mte kutonosaI Ukitokufa kabisa UtasononekaII ghaya |
If children lack love, They are like a seedling that is not watered. If they do not die, They will suffer a lot. |
I -nosa Baj. = -nosha Am. “to water” | II -sononeka “to suffer” (Mau: kutokuwa na raha “to be without happiness”)
55. |
Atasononeka mno Kikosa mapendi mwano Hono wa mte mfano Zidi kuufikiriya |
They will suffer a lot, If your children lack love. Take the example of the seedling, And keep pondering it. |
56. |
Mwana kitokwisa mwako Kupata mapendi yako Huwa hesi babaiko Kwenye moya kutuliya |
If children do not quench their thirst For your love, They will not be able to stop worrying And calm down. |
57. |
Hatui hatamakani Hastakiri nyumbani Na hata penye wendani Mara huzuwa balaya |
The children will not be calm and settled; They will not find comfort at home, And even among their friends They will suddenly pick quarrels. |
58. |
Huwa kama ibilisi Au kama mwanachisi ZikiriI kwake hazisi Kitinda handa zipiya |
[Such children] are like the devil, Or like the bastard who is also the child of a bastard. Their misdeeds never end, As soon as they stop, they begin again. |
I zikiri Am. “mischief” (Std. vitimbi)
59. |
Hayo yote ni athari Ya alopata dothari Ya makosa yalojiri Muda wa kuinukiya |
This is all the result Of their experiences of being stigmatized And being mistreated In early childhood. |
60. |
Basi natutahadhari Tuwepuwe na khatwari Wana tuyee uzuri Bila kuwakaripiya |
So, let us be careful: Let us protect them from danger. Let us bring them up well Without mistreating them. |
61. |
Na haki nyingine tena Alo amuru Rabbana Ni kula kwa wetu wana Kunwa na kuvaa piya |
And our children also have a right, According to God’s command, To be nourished And dressed. |
62. |
Mwana akisa kuzawa Ni haki yake kupowa Ya kushibisha maziwa Kwa amri ya Jaliya |
When a child is born, It is the child’s right To be fed with enough milk: This is the order of the Magnificent One. |
63. |
Maziwa haswa ya mama Mwana kunwa ni lazima Ya mamake yakikoma Ya ng’ombe husaidiya |
Especially mother’s milk, The child needs to drink. If the mother’s milk dries up, That of the cow will help. |
64. |
Maziwa ya mama yake Ni dharura kuu kwake Akishiba kwayo pweke Huwa na njema afiya |
The mother’s milk Is of the utmost priority. If children drink only this milk, They will stay in good health. |
65. |
Wala sipende kumpa Mwana maziwa kwa tupa Dakitari huzitupa Hawapendi kusikiya |
Don’t prefer to feed your baby With milk from the bottle. Even doctors throw this away; They do not like to hear of it. |
66. |
Tupa si chombo kizuri Ina na nyingi khatari Mwana hesi utiriri Tupa akiizoweya |
The bottle is not a good container: It brings many dangers. Children do not stop whining If they get used to bottles. |
67. |
Na tupa husababisha Maradhi na hurarisha Si sahali kuiyosha Burashi ungatumiya |
And the bottle causes Sickness and diarrhea; It is not easy to clean it, Even if you use a brush. |
68. |
Sharuti kuichemsha Na kisa kuikausha Mwana hukubabaisha Lini utatenda haya |
You have to boil And dry it While your child is fussing. How will you manage all this at once? |
69. |
Tena ya mama maziwa Ameyaumba Moliwa Si moto hayakupowa Ni tayari kutumiya |
Furthermore, the mother’s milk That God has provided Is neither too hot nor too cold, But ready for consumption. |
70. |
Hayana nyingi harara Si baridi ya kukera Mwana hukuwa imara Ya mama akitumiya |
It is neither too hot Nor harmfully cold; Children grow strong If fed with mother’s milk. |
71. |
Yameumbwa kwa kipimo Haja zake zote zimo Hakuna kiso kuwemo Madini sukari piya |
The milk is well balanced And provides for all their needs. There is nothing lacking; It contains minerals and sugar as well. |
72. |
Huhitaji kuyaonda Wala kudara kwachanda Popote unapokwenda Huwa na wewe pamoja |
You do not need to taste it, Nor use a finger to test its temperature; Everywhere you go, You have it with you. |
73. |
Huwa ndani mwa matiti Tayari kula wakati Mwana taabu hapati Na mama huna udhiya |
It is in the breasts, Ready at any time; The child does not need to suffer, And you, mother, are never in trouble. |
74. |
Kuyasahau huwezi Wala hayakupi kazi Kimwakiza mitilizi Huwa ichandama ndiya |
You cannot forget it, And it does not cause much work. As soon as you put the baby to your breast, the milk starts to flow And finds its way. |
75. |
Wala hayana gharama Kununuwa si lazima Neema yake Karima Wana amewaekeya |
It does not bear any cost; You do not need to buy it. The Generous One, in His bounty Has provided it for the children. |
76. |
Basi kwani kuwawasa Wana wetu kuwamsa Kab’la ya mwida kwisa Kwa urembo kutapiya |
So why do you deprive them, Weaning our children Before the time has comeI Out of fear of losing attractiveness? |
I In the Islamic context of Lamu, it is common to breastfeed children for two years.
77. |
Mamama huwadhulumu Wana pasi kufahamu Ati ujana udumu Yasimeme kusaliya |
The mothers inflict harm On their children unconsciously, Believing their youth should remain, And keeping their breasts’ form. |
78. |
Mwana piya kadhalika Ni hakiye kumpeka Kwa tarikhi kutochoka Kupima kudunga piya |
Likewise, it is the right of children To be taken to the clinic Regularly, without their parents tiring of it, So that they may be vaccinated and weighed. |
79. |
Mpeke chanjo apate Na ratiba afuwate Sindano moya siwate Ni muhimu kutumiya |
Take them to be vaccinated Following the schedule. Don’t miss even one vaccination; It is important to get them. |
80. |
Usidharau sindano Za ziweo na mikono Ni kinga hizo kwa mwano Muwili husaidiya |
Don’t neglect the injections In the thighs and arms; They protect your children And help their bodies. |
81. |
Mwana umpe chakula Na palo pema kulala Ni hakize kwa jumla Sisi mbwa kuwatendeya |
Give your children food And a proper place to sleep. In sum, these are the rights We should provide for them. |
82. |
Wape chakula kizuri Nguo za kuwasitiri WapokoweI wanawiri Ulinde yao afiya |
Give them healthy food And proper clothes; Wash them so that they may shine And to protect their health. |
I -pokowa Am. “to wash” (Std. -ogesha)
83. |
Wana kula wahitaji Na ya kunwa safi maji Afiya bora haiji Illa kwa kuizengeya |
Children need food And clean drinking water. Good health does not come Unless you make an effort. |
84. |
Si sharuti kuwa ghali Ya afiya maakuli Mahitaji ya muwili Ndiyo ya kuzingatiya |
Healthy food Does not need to be expensive; The needs of the body Should also be considered. |
85. |
Wape matunda na mboga Piya wimbi wa kusaga Kuku mayai kitaga Wana na wapate piya |
Give them fruits and vegetables As well as millet porridge. When the chickens lay their eggs, Children should also get their share.I |
I In former times, particularly on Pate, people would sell all their eggs without providing any to the children.
86. |
Nyama ikiwezekana Samaki ni bora sana Hupata swihaI zijana Zitu hizi kitumiya |
If possible, also provide meat And fish, which is much better. Children will be healthy If they consume these things. |
I swiha Ar. “health” (Std. afya)
87. |
Nalo ziwa wasikose Wala mno sitokoseI Ili nafuu isise Yangani ikapoteya |
And don’t let them lack milk— And don’t boil it too much, So the minerals shall not be destroyed And evaporate into thin air. |
I -tokosa Am. “boil” (Std. chemsha)
88. |
Kutokosa ni lazima Ziwa lisilo la mama Kwani ndiyo usalama Ni kanuni za afiya |
To boil the milk is a must If it is not mother’s milk, Because this maintains well-being. These are the requirements for health. |
89. |
Na mno likitokota Faidaye hutopata Moto likisa kwambata Puwa kiona huwiya |
But if boiled for too long, You cannot benefit from it. When you see the milk is hot enough, Remove it when you see it boiling. |
90. |
Mai sana ni muhimu Kwa sisi wana adamu Sipende mno ya tamu Yalo swafi angaliya |
Water is of utmost importance For us human beings. Don’t give too much preference to juice; Look for clean water. |
91. |
Wana wape mai swafi Wala sambe mbona sifi Nami hunwa mai ghafi Nyaka toka nyaka ngiya |
Give your children clean water. Don’t say, “Why? I have not died From drinking dirty water Year in and year out.” |
92. |
Yuwa wana ni dhaifu Tumbo zao ni khafifu Mai yakiwa machafu Mara huzuwa balaya |
You should know, children are sensitive; Their intestines are feeble. When the water is dirty, It can cause sudden problems. |
93. |
Na uchafu si tototo Kuwa taona kwa mato Kuna zilulu zitoto Kwazo maradhi heneya |
And this dirt is not a mud puddle That you can see with the naked eye; There are tiny bacteria Through which sickness spreads. |
94. |
Zitutu mno zibombweI Ukiteka kwa kikombe Huziyoni nazo kumbe Zimo tele huoweya |
These germs are so tiny, When you scoop up water in a cup, You cannot see them. But—alas—plenty are swimming in it. |
I kibombwe (pl. zibombwe) Am. “tiny germ.”
95. |
Hizo mno ni khatari Watu sana hukhasiri Sharuti kutahadhari Mara hukushambuliya |
They are so dangerous; They harm many people. You must be careful; They attack you suddenly. |
96. |
Maradhi yakimswibu Mwana yangawa hububu Fanya kula taratibu Penye dawa kutapiya |
If sickness befalls the child, Even if it is a small thing, Make every effort To run to a health center. |
97. |
Uwee siudharau Mtoto huwa mkuu Ukawa na wayukuu Na zitukuu zikaya |
Don’t ignore illness; A small thing can grow big,I And can be passed to grandchildren And even great-grandchildren. |
I An illness that is not cured can have long-term effects.
98. |
Na mwana kiwa huhara Mpe mai kulla mara Na dawa zilizo bora Sichelewe kuzengeya |
And if children have diarrhea, Constantly give them water, And don’t delay Looking for good medicine. |
99. |
Hata kama hutapika Mpe mai kadhalika Yangawa mengi hutoka Machache yatasaliya |
Even if they vomit after drinking, Continue giving them water. Even if a lot comes out again, Some will remain. |
100. |
Mai yakiwa katiti Muilini ni mauti Bila ya mai huketi Muda mrefu sikiya |
If the water is not enough, This means death for the body. Listen, without water You cannot survive for long. |
101. |
Wana kupowa ilimu Ni haki kuu fahamu Ilimu nguzo muhimu kwa wana waadamiya |
Understand, to have an education Is a great right for children. Education is an important pillar For all human beings. |
102. |
Ilimu kitu dharura Kwa jamii yake sura Ilimu akiba bora Ya mwana kumuwatiya |
Education of all kind Is absolutely necessary. Education is a good investment To make for your child. |
103. |
Wana lazima wasome Maarifa wayatume Wayezi tufanye shime Ilimu kuwapatiya |
Children must learn To gain knowledge; Parents, let us make an effort To offer them education. |
104. |
Wana tuwasomesheni Uwinga tuepusheni Wana tusimamiyeni Kuwekeza sawa ndiya |
Let us teach our children To do away with ignorance. Let us support our children To show them the right way. |
105. |
Ilimu wana wapate Ilimu namna zote Tusiwafanye mapite Ilimu kuwaziwiya |
They should receive education— Education of all kinds. Let us not make them dummies By depriving them of education. |
106. |
Wana tusomeshe dini Na msingi Qurʾani Wakisaa uwingani Dini itatupoteya |
Let us give our children a religious education Whose foundation is the Qurʾān. If they remain ignorant, We will lose our religion. |
107. |
Hilo ni kuu jukumu Wazazi tulifahamu Na mungu tatuhukumu Tukiwakhini dhuriya |
This is a large responsibility That we, the parents, should be aware of. God will judge us If we deprive our children. |
108. |
Na ilimu za maisha Lazima kuwasomesha Waweze kuifundisha Wao kuisimamiya |
We also have to train them In the skills of everyday life So that they learn To rely on themselves. |
109. |
Tuwasomeshe skuli Tusioneni ni ghali Ni adui ujahili Tuupijeni pamoya |
Let us send them to school, And let us not think it is too expensive. Ignorance is our enemy; Let us fight it together. |
110. |
Ujahili ni khatwari Kuu mno lake shari Hata akili hodari Kwa uwinga hupoteya |
Ignorance is a danger; Its ills are great. Even a sharp mind Becomes useless without education. |
111. |
Tuwafunde za mikono Kazi ni nafuu mno Msumeno na sindano Wazowee kutumiya |
Let us train them in handicrafts That are very useful; They should get used to handling A saw and a needle. |
112. |
Wana wakiilimika Nafuu hiyo hakika Huweneya bila shaka Na kwetu husikiliya |
If our children are educated, For sure, the benefits Will certainly spread So that we can also profit from them. |
113. |
Tuwapeni makawandaI Masomoni mbee kwenda Wakisoma shindashinda Faidaye hupoteya |
Let us give them opportunities So they can make progress. If they learn irregularly, There will be no benefit. |
I kawanda “arena, square” (Std. uwanja mkubwa)
114. |
Faida hatutoona Ila wakisoma sana Wende mbali wetu wana Sharqi na gharbiya |
We will not see any good results Unless they work hard. Our children should travel far, To the West and to the East. |
115. |
Kwenye hizi zetu zama Hauthamiiniwi umma Illa kiwa wamesoma Zaidi kupindukiya |
In our era, People aren’t valued Unless they are learned And well-educated. |
116. |
Ilimu hiyau sasa Ndiyo hongoza siyasa Ndiyo chando cha mapesa Hufunguwa zote ndiya |
Now it is education That guides politics. It is the source of wealth; It opens all the doors. |
117. |
Hela ngaliya Japani Ina ina duiyani Nti nyingi uzunguni Mate hiyo humiziya |
Take Japan as an example: It has a global reputation. Many countries in the West Envy it. |
118. |
Walipata kwa uyuzi Na kwa ufundi wa kazi Ilimu hizi na hizi Kitambo walizengeya |
They have achieved this through knowledge And skillfulness in their work. They started long ago To look for various kinds of knowledge. |
119. |
Na nti zilo tajiri Ni zipi hela fikiri Ni zile zilonawiri Kwa ilimu kwendeleya |
As for the rich countries, Which are they? Just give it a thought! They shine Due to advanced education. |
120. |
Na lingine nambe sasa Si haki na ni makosa Walowana kuwatesa Ngumu kazi kuwatiya |
Let me talk about another matter now. It is not fair—it is a crime To abuse children And leave hard work for them. |
121. |
Wana tusilazimishe Wala tusikalifishe Wana tusiwateushe Kama punda ni hatiya |
Let us not force our children, Nor overburden them. Let us not chase them Like donkeys; this is a mistake. |
122. |
Wana wataka wakati Wateze teze katiti Kuwakaza kama nati Huwavuruga tabiya |
The children want the time To play a little; Tightening them like a bolt Means destroying their character. |
123. |
Kuwapa kazi nzito Wana wangali watoto Na kwa tamaa ya pato Ni yambo lisilo ndiya |
Making them work hard While they are still young Because you want more income Is not the right way. |
124. |
Wala sambi ni makosa Wana kutumwa yapasa Si kwa tamaa ya pesa Ni kuwapa mazoweya |
I do not mean that it is a mistake To send children on errands; However, not out of greed for money, But to gradually get them used to it. |
125. |
Mwana si bibi arusi Hapei wala haosi Kimtuma kwa kiyasi Huwi umemuoneya |
A child is not a bride Who does not sweep nor clean the dishes. If you send them on small errands, You are not abusing them. |
126. |
Kazi za kwao nyumbani Na hata wake jirani Akimtuma dukani Sawa kimtumikiya |
Domestic work is fine for them. And even if the neighbor Sends them to the shop, It is alright to be at her service. |
127. |
Kazi kiwa atafanya Kama bajiya kuzanya Hatuwezi kulikanya Kwani ni yambo la ndiya |
If they do work Like selling bajiyaI, We cannot reject it, Because it’s the right thing to do. |
I bajiya “a small fried cake of mixed beans”; “Badyia. Sorte de beignet consistant en une boulette de pâte pimentée et frite, que les Indiens préparent avec de la farine additionnée de haricots et de qqs découpures d’oignon, d’aubergine, etc.” (Scl. 85).
128. |
Mpangiye kwa wakati Afanye kazi katiti Na tena awe hawati Masomo kuhudhuriya |
Plan the time for them So that they do only a little work And do not miss Any lessons. |
129. |
Bajiya zikitotoka Ziyazi zikimwaika Au mwende kampoka Simziwiye kungiya |
If not all the bajiya are sold, And the potatoes fall to the ground, And a friend steals from them— Don’t ban them from the house. |
130. |
Simwambiye nenda zako Sitaki maneno yako Rudi koko utokako Pesa ukitoneteya |
Don’t tell them, “Go away— I don’t want your excuses. Return to where you came from If you do not bring me money.” |
131. |
Huwa umemwekezani Mwana una ndiya gani Ya kupatiya mapeni Nae hukutegemeya |
What lesson are you trying To teach your child? Why should children earn money for you? They should rather depend on you. |
132. |
Mwenye kumpa ni wewe Kiya kwako umtowe Ende pwani katondowe Deni yako kulipiya |
You are the one who should give to them; Instead, when they come to you, you chase them away. Should they go to the port to collect salvage To pay your debtsI? |
I In former times, when mashua (“a kind of boat of boards for embarking or disembarking goods”; Krp. 205) arrived on the beach and goods were discharged, if some happened to fall on the ground, children were allowed to pick them up without being scolded or having to pay. Ustadh Mau still remembers how he went to the beach when he was a child, hoping to find a banana or some dates that had fallen from a mashua coming from Somalia or Arabia.
133. |
Huwa memfunda nini Huyo mwano masikini Huyamtiya ndiyani Huyamwambiya poteya |
What have you taught them, Your poor children? Have you not put them out on the streets? Have you not made them go astray? |
134. |
Mwana kitenda la jongo Kurudiwa ni kwa ngongo Simrudi kwa zigongo Na makonde kumtiya |
If your children misbehave, Respond to them with one lash of a whip. Don’t beat them with a stick Or with punches. |
135. |
Hata ukighadhibika Subira mno yataka Mkono siwe haraka Kilo mbee kwatiliya |
Even if you are enraged, You need to be patient. Your hand should not be too quick To slap whoever is in front of you. |
136. |
Mwana utamkhasiri Umtiye na dothari Ya milele na dahari Nawe uiyute piya |
You will intimidate And humiliate your child Once and forever, And you will also regret it. |
137. |
Mwana adabu mfunde kutangamana na wende Watu wote awapende Na kuwa safiya niya |
Teach your children good manners, How to behave with peers, So that they like all kinds of people Because of their good intentions. |
138. |
Mfunde kutangamana Na wakuu na wanuna Aitenge kimuona Sitaha humondoleya |
Teach them how to interact With adults and with children. Teach them: if they find that someone has disgraced them, They should better stay away. |
139. |
Ayuwe kuna mipaka Haifai kuiruka Kwa amri ya Rabbuka Na kwa mila na shariya |
That is why they should know that there are boundaries, That one is not allowed to transgress By God’s command And custom and law. |
140. |
Mfunde mwana mfunde Yalo mema ayatende Mbeu njema uzipande Tangu akiinukiya |
Teach the children, teach them To do only good, So that you may plant good seeds From childhood onward. |
141. |
Mfundishe kwa zitendo Kwa ulo mzuri mwendo Maneno yasiwe kando Yende sambamba pamoya |
Teach them by your good example, Through your good deeds. Your words should not contradict, But be in harmony with them. |
142. |
Maneno na yako hali Yaandamane mawili Yeye simuase hili Wewe ukaendeleya |
Your words and your behavior Should go together; Don’t forbid something That you continue doing. |
143. |
Kiwa hayatofanana Basi hayana maana Maneno ungayanena Yangani yatapoteya |
If your words don’t match your actions, They have no meaning. Although you speak, Your words will vanish into thin air. |
144. |
Hayatowata athari Kwa mwano ilo mzuri Bali itakuwa kheri Hayo kutomtaiya |
They will not have a good effect On your child, So it is better Not to say them at all. |
145. |
Sifa hini ni lazima Kwa kula mfunda mema Awe baba awe mama Mwalimu hukaza niya |
This concern is essential For anyone who teaches good behavior, Be they a father or a mother— And it is more important still for the teacher. |
146. |
Zijana wana akili Na mambo hutaamali Wana zipimo zikali Za watu kuwapimiya |
Children are clever, And observe things. They have a sharp way Of assessing people. |
147. |
Wanazo zao mizani Za kumuyuwa fulani Hutuondosha ndiyani Au kweli hutwambiya |
They have their own way of Knowing someone: “Do they wish to betray us, Or are they telling us the truth?” |
148. |
Haki nimezozinena Nda wote walo zijana Awe mume au mwana Ni hakiye kwa shariya |
The rights that I have mentioned Are for all children, Be they boys or girls— These are their rights guaranteed by law. |
149. |
Awe mume au mke Haki hizi yeye ndake Tuwape tusiwapoke Wenyewe kufurahiya |
Be the child a boy or a girl, These rights are theirs. Let us grant them and not deprive them, So that they can enjoy them. |
150. |
Nilotaya kwa bayana Ndizo maarufu sana Kuna na nyingine tena Napenda kuzishiriya |
The ones I have mentioned explicitly Are those that are well known. There are others That I would like to point out. |
151. |
Kuna mambo maalumu Mzazi kuyafahamu Mno hayo ni muhimu Sana humsaidiya |
There are some issues That a parent should know, That are very important, And will help them very much. |
152. |
Marafiki kuwayuwa Wa mwano kuwatambuwa Hili yambo limepowa Muhimu nambari moya |
To know your child’s friends And assess them Is very important. It should be number one on your agenda. |
153. |
Marafiki huathiri Kwa wema au kwa shari Rafiki waso wazuri Humpa utwa twabiya |
Friends have influence, For better or worse. Friends who are no good Will have a bad influence on their character. |
154. |
Rafiki kiwa waovu Fanya kuwa uwerevu Umwepuwe si kwa nguvu Kwa busara kutumiya |
If their friends are bad, Be clever: Do not separate them by force, But act wisely. |
155. |
Yaso mema humfunda Na mazuri huyaponda Na kisa kuuma zanda Ndilo litalosaliya |
They will teach your children what is not good And destroy their good behavior, And in the end, it is only regret That will remain. |
156. |
Wa mwanao maswahibu Kuwa na wao karibu Uziyuwe taratibu Tabiya na nyendo piya |
So be close with Your child’s friends So that you get to know them well, Both their character and their conduct. |
157. |
Ukiziona si njema Mwepuwe mwano salama Kab’la huyaziuma Zanda kwa kuiyutiya |
When you see they aren’t good, Find a gentle way to keep your child away Before you bite Your nails in regret. |
158. |
Muweke mwano kitako Umpe shauri lako Kwa matamu matamko Umuekeze ya ndiya |
Make your child sit down, And give him your advice. With sweet words, Show him the right way. |
159. |
Na wala wewe sichoke Mnaswihi aepuke Marafiki asishike Wa nyendo za kupoteya |
Don’t get tired; Persevere in your advice to avoid Having friends With bad conduct. |
160. |
Marafiki ni lazima Kwa umri maaluma Nazengee walo wema Tapata yapo mmoya |
Friends are very important At a certain age; Let your children find good ones. They will find at least one. |
161. |
Mtu huhitaji watu Hili ndilo umbo letu Metuumba Mola wetu Ni kiungo metutiya |
Everyone needs people. This is our nature; This is how our God has created us. It is a part of the human nature that He put into us. |
162. |
Hutokeya kwa nadira Si ghalibu kula mara Mtu watu humkera Penye watu hukimbiya |
It happens sometimes, But it is not very common, That someone is afraid of people And avoids crowds. |
163. |
Ni kasoro maalumu Tunazo wanaadamu Na kwa wangine hudumu Zikawa ni mazoweya |
It is a particular defect That we human beings have, And for some it remains And becomes habitual. |
164. |
Marafiki wanautwa Hukungiya kama mtwa Mara na wewe hukutwa Shimoni metumbukiya |
Friends are infectious; They infest you like termites. Suddenly, you find You have fallen into a pit. |
165. |
Na marafiki baadhi Wenye nyendo za kuudhi Utwa kama wa maradhi Hukupasa mara moya |
And some friends With annoying conduct Are infectious like a disease; They pass it on to you immediately. |
166. |
Mwenye afiya mtwae Pa wawee umtie Wangaliye takuwae Afiya tawaatiya |
Take a healthy person, Leave him among sick people, And see what happens: Will he pass his health on to them? |
167. |
Utaona bila shaka Maradhi yatamshika Afiya haitotoka Na waweze kuwaingiya |
Of course, you will see That sickness will befall him; Health cannot spread And infect the sick. |
168. |
Basi hini ndiyo hali Ya marafiki batwili Alo mwema hubadili Wakawa ni hali moya |
This is how it is With bad friends: The good one is infected And they all become the same. |
169. |
Na mangine ya kisasa Ya haribuwo kabisa Ni zifaya za anasa Miini zimezongiya |
And another modern thing That is completely destructive Are the media of entertainment That have spread to every town. |
170. |
Khususa haya madishi Hufuja hayabakishi Yangiyapo hayabishi Hufuza moya kwa moya |
Especially TV programs That ruin everything, leaving nothing of value: You have easy access to them, You can get them directly from home. |
171. |
Madishi ni mitaimbo Huvunda mazuri mambo Ni zaidi ya ulimbo Hukunasa mara moya |
Satellite TV is a crowbar That smashes all morality. It is worse than a bird trap; It seizes you immediately. |
172. |
Ni zitu haya hondosha Maovu huamirisha Nyendo mbovu hufundisha Na huweneza balaya |
It curbs good values And enforces evil, Teaching bad manners And spreading mischief. |
173. |
Madishi mambo hufuja Yalo mema moja moja Ipo kuu mno haja Wana kuwateuliya |
Satellite TV damages All that is good, one thing after another. It is of great importance To choose the right programs for your children. |
174. |
Imekuwa ni dharura Kuteuwa kwa busara Ni zipindi gani bora Za faida kwangaliya |
It has become necessary To carefully select Good programs That are beneficial to watch. |
175. |
Kuna baadhi zichache Ni zizuri tusiziche Ziyovu tusiwaliche Wana kuzishuhudiya |
There are a few programs That are good; let us not hesitate to watch them, But we should not allow our children To watch the bad ones. |
176. |
Madishi yana malengo Kuu ni tabiya jongo Kuzeneza kwa mipango Zitapakaze duniya |
The central aim of TV Is to promote immorality And to spread it according To well-made plans worldwide. |
177. |
Na nyendo za ulanisi Zisofanana na sisi Zimeeneya upesi Na madishi ndiyo ndiya |
And all types of perversion That do not suit us Have spread rapidly Through TV programs. |
178. |
Na madishi huwekeza Watu kwenye yakusoza Na nyendo mbovu huviza Na kuondosha ya haya |
TV programs cause people to Be morally shipwrecked, And increase bad conduct, And do away with our sense of decency. |
179. |
Huketi baba na mama Na wana wakitizama Mambo hata kuyasema Kwa kikwetu ni hatiya |
The mother, the father, And the children, all together, watch Scenes that, according to our culture, Would be an offense even to talk about. |
180. |
Hutufundisha machafu Mengi ya uharibifu Wazungu hutuswarifu Kama unga kutezeya |
They teach us dirty things, And much that is destructive. Westerners manipulate us and Shape us like dough. |
181. |
Angaliyani mavazi Yavawao siku hizi Ni sawa na kwenda wazi Na watu hushangiliya |
Look at the dresses That people wear nowadays. It is the same as going naked, Yet people still praise them. |
182. |
Ya waso haya mishono Kandu ziso na mikono Wazi mbavu na ziuno Hadhirani hutembeya |
The fashion of the shameless Includes sleeveless tops And ones that reveal the belly, Which they openly walk around in. |
183. |
Hizi ni zake athari Madishi yana khatwari Wazazi na tusikiri Wana yote kwangaliya |
These are some of the effects Of these dangerous TV programs; Parents, let us not allow our children To watch all these programs. |
184. |
Zitabu na magazeti Sharuti tuzitafiti Wasipoteze wakati Wana kwa kusoma haya |
We need to have a closer look At books and journals, So that our children will not waste their time Reading the wrong ones. |
185. |
Kuna mengi siku hizi Magazeti ya upuzi Kwa hayo mwana hawezi Kupata faida moya |
There are many useless Magazines nowadays From which children Do not benefit at all. |
186. |
Zitabu za ulanisi Zi tele pasi kiyasi Riwaya za kipolisi Na za ngono meeneya |
Books promoting perversion Are plentiful, without limit. Crime stories And pornography have spread. |
187. |
Haya yote kwa zijana Mambo hayana maana Hupoteza mwingi sana Wakati na pesa piya |
All of this is of no use To the youth. They only waste a lot of Money and time on it. |
188. |
Mwanao mpeleleze Umfahamu nyendoze Yalo sawa umwekeze Nasaha kumpatiya |
Observe your children carefully, So that you know their habits. Guide them on the right path, And give them advice.I |
I nasahah “advice”; the Arabic term is seldom used in Swahili. Commonly, as Ustadh Mau notes, nasaha is translated as wasiya in Swahili, another term originally derived from Arabic. For instance, as Mau notes, the phrase
189. |
Kwanda situmiye nguvu Kumkanya mwana ovu Jaribu kuwa mwerevu Kumnyenya tanguliya |
First of all, don’t use force; If you want to forbid them from something bad, Try to be smart, And first, ask them carefully. |
190. |
Mwana simuwate rebe Wala mno simkabe Siwe kama tupu debe Mayowe ukazoweya |
Don’t leave your child unattended, But don’t be too strict either. Don’t be noisy as an empty tinI Or get used to shouting. |
I An empty tin is very noisy if you beat it.
191. |
Kwa mayowe na ukali Haitogeuka hali Mwana kimpa kivuli Atakalo tarudiya |
Through shouting and anger, The situation does not change. As soon as you turn your back on your children, They will continue doing what they want. |
192. |
Mwanao mbembeleze Yake ndani akweleze Na wewe yako mwekeze Na kumuonya ya ndiya |
Comfort your children So that they can explain their inner thoughts to you, And tell them yours, And direct them on the right path. |
193. |
Mwanao mno kikucha Mbee yako atacha Akiuvira ukucha Tarudiya mazoweya |
If your children are afraid of you, They will stop doing things in front of you. But just around the corner, They will resume the old habits. |
194. |
Yambo kuu na muhimu Ni mwano kukuhishimu Hapo takuwa na hamu Hapendi kukukoseya |
The most important thing Is that your children respect you. Then they will make an effort, For they do not wish to disappoint you. |
195. |
Na hishima kuipata Kwa wana ni kufuwata Ndiya sawa tukapita Namna ya kuwayeya |
To get respect From your children, we have to Follow the right path In bringing them up. |
196. |
Mayezi ni kuu somo La mizani na zipimo La hitaji misimamo Na miko kulishikiya |
Upbringing is a lesson of the utmost importance. It requires good judging and evaluating As well as principles, And you also have to stick to your rules. |
197. |
Yuwa mayezi ni fani Yenye tandu na fununi Na muyezi ni fanani Kipawa huhitajiya |
You have to know, upbringing is an art That has many forms and modes, And the parent is an artist Who needs talent. |
198. |
Kula mtu si nahuza Wa safari kuziweza Wangine mara husoza Kwa kupita kombo ndiya |
Not everybody is a captain Who is able to navigate. Some suddenly hit a rock Because they take the wrong course. |
199. |
Si kula mke ni mama Mama ni sharuti kwima Kwa mambo yalo lazima Wana kuwasimamiya |
Not every woman is a good mother. A mother needs to be steadfast In the things that are necessary For supporting the children. |
200. |
Mayezi yataka miko Yana kazi na sumbuko Mara hutuka zituko Mtu asotarajiya |
Upbringing requires restrictions. It means work and struggle. Problems may suddenly emerge That one did not expect. |
201. |
Sasa muhukoma pwani Katika hunu uneni Nina zifungu fulani Napenda kumaliziya |
Now I am about to reach The harbor with my talk, But I have some remarks I would like to finish with. |
202. |
Nikianda la awali Taka tuombe Jalali Walo na njema amali Wana kututunukiya |
To start with my first remark: We should pray to God To grant us children Of good habits. |
203. |
Na ninenalo la pili Ni wana tuwakubali Tuwatwae kwa miwili Mno kufurahikiya |
And my second remark Is that we should accept our children And receive them happily, With open arms. |
204. |
Mungu akitupa mwana Tumkongowe sana Tusiwe hununanuna Mwana tutamtukiya |
If God gives us children, We should welcome them Without grumbling, Which would mean despising the child. |
205. |
Tusifanye kisirani Untha na dhukurani Ni tunu yake Manani Wote mbwa kufurahiya |
We should not be annoyed, Be the child a boy or a girl— All are gifts from God That we should be happy about. |
206. |
Tukiwa upande shingo Na nyoyo tele kinyongo Mwana takuwa terengo Utiriri na udhiya |
If we hang our heads, With hearts full of anger, The child will be a burden, Torment and annoyance. |
207. |
Lazima tufurahike Kwa waume na kwa wake Kwani wote tukumbuke Ni tunu yake Jaliya |
We should be happy No matter if the child is a boy or a girl, Because we should remember That all of them are gifts from God. |
208. |
Wana mema tuzoweze Tabiya njema tukuze Wana tusiwendekeze Rebe mno kuwatiya |
We should accustom our children to good habits And build their characters. Let us not spoil our children Or give them too much freedom. |
209. |
Mwana kimpa ahadi Siivunde jitahidi Utimize kwa kasidi Aone memtendeya |
If you give your children a promise, Don’t break it; make an effort To fulfill it So that they see you did it for them. |
210. |
Mwana ukimzoweza Ahadi kutotimiza Nawe shere takuteza Wakati ukiadiya |
If your children get used To you breaking promises, They will also play tricks on you In due course. |
211. |
Kheri umwambiye kweli Yambo ukitokubali Mambo huwa ni sahali Urongo hatozoweya |
It is better to be frank with them In case you don’t agree. Things will be easier, And they will not get used to lies. |
212. |
Mwana mtiye mahaba Kumpenda Mola Raba Hiyo ni kuu akiba Mwana utayomwatiya |
Plant in your child The love of God; This is a great treasure That you will pass on to your child. |
213. |
Mzoweze na kuswali Ili isiwe thakili Kikuwa hatokabili Nalo kitoinukiya |
Accustom them to praying So that it will not be difficult. When grown up, they will reject it If they did not grow up with it. |
214. |
Kiwa angali ni mwana Swali nae hukuona Tapoelewa maana Hatowata mazoweya |
When they are still young, Pray so that they can see you. Later, when they are able to understand its meaning, They will not give up this habit |
215. |
Haja zake zitimize Mapeni simziwize Mwate aizoweze Kama watu kutumiya |
Fulfill their needs; Don’t refuse to give them money. Let them learn to spend money As others do. |
216. |
Mfundishe na kuweka Akiba kitu kitaka Asiwe mbwa kusumbuka Aweze kuipatiya |
Teach them to save, So that when they want something, They will not be in trouble But can buy it on their own. |
217. |
Kiwa kumi utampa Nasitumiye kwa pupa Mwambiye zitiye hapa Mbili mbili takwekeya |
If you give them ten coins, They should not spend them hastily. Tell them, “Put two in the savings box; I will keep them for you.” |
218. |
Nitakwekeya akiba Uyuwe haba na haba Mara huyaza kibaba Sikuye husaidiya |
“I will keep your savings. You should know, little by little Fills up the measure. It will be of use one day.” |
219. |
Mfunde na ukarimu Kwa wende wanaadamu Khaswa walo yake damu Ruhuma kuwaoneya |
Teach them generosity Toward their fellow human beings. Especially those of the same blood, They should care for them. |
220. |
Simfunde ubakhili Katawaliwa na mali Na piya ubaridhuli Simliche kuzoweya |
Don’t teach them greediness So that they will be ruled by material concerns, But also don’t allow them To get used to wasting money. |
221. |
Ushujaa mzoweze Hiyo twabiya akuze Na mno umuhimize Dhuluma kutoridhiya |
Get them used to courage So that it grows in them. And emphasize strongly That they should not endure oppression. |
222. |
Asiridhike dhuluma Kuonewa wake umma Na wanyonge kusimama Iwe ni yake twabiya |
They should not agree To their people being oppressed, But standing by the weak Should be their character. |
223. |
Nasitupe haki yake Na ya mtu nasitake Natwae kilicho chake Cha wangine kuwatiya |
They should not throw away their rights, Nor should they deprive someone else of theirs. Your children should take what is theirs, And leave others with their rights. |
224. |
Tabiya ya unyanganyi Hakikisha haifanyi Usinene simkanyi Tawata kiinukiya |
Make sure they do not develop The habit of taking what is not theirs. Don’t say, “They will stop it when they grow up, So I do not need to forbid them.” |
225. |
Mkanye tangu ni mwana Kitenda mkanye tena Ili kusudi maana Sipende kunyanganyiya |
Stop them while they still are children. If they repeat it, forbid it again With the intention Of making them dislike stealing. |
226. |
Tena mpe mazowezi Tangu ali mumaizi Kuzitenda njema kazi Jamii kusaidiya |
Furthermore, train them, As soon as they start to understand things,I To do meaningful tasks That help the community. |
I Acc. to Ustadh Mau, a child starts to understand things at around the age of seven.
227. |
Mfunde awe imara Penye wende kutojera Kutowa yake fikira Au uovu kuziwiya |
Teach them to be confident So that they are not shy in front of their peers, To tell them their thoughts And to stop evil deeds. |
228. |
Mpe sana mazowezi Ya kufanya uwamuzi Mwenyewe asiajizi Wangine kutegemeya |
Train them well To make their own decisions So that they shall not be incapable of deciding Without depending on others. |
229. |
Na mzazi jitahidi Kuzifahamu zaidi Tabiya za aw’ladi Kazi takupungukiya |
Parent, make an effort To better understand The nature of children; This will make their upbringing easier. |
230. |
Soma kwa kutaamali Mbali mbali zao hali Kwako takuwa sahali Kurakibisha tabiya |
Read thoroughly About their various ways of being; It will be easier for you To correct your child’s behavior. |
231. |
Na ukitoyuwa kwenda Na wano watakushinda Ubaki kuuma zanda Na kwa matozi kuliya |
And if you don’t know how to handle them, You will find yourself in over your head. You will bite your nails in regret And cry many tears. |
232. |
Uliza yao maoni Kwa mambo ya kinyumbani Mfano chakula gani Yeo mutapendeleya |
Ask for their opinion On matters at home, Like what kind of food Would you like to eat today? |
233. |
Zoweya kuwashawiri Wakupe lao shauri Hili mno ni uzuri Na hamasa huwatiya |
Make it your habit to consult them So that they give you their opinion. This habit is very good, And encourages openness toward you. |
234. |
Huwapa mawazo bora Na hupanuwa fikira Kiwa wao kula mara Shaurini tawatiya |
It will give them confidence And will broaden their mind If you always Involve them in your decision-making. |
235. |
Wao wataiyamini Waone wana thamani Na kuiyona ni duni Kwao halitotokeya |
They will believe in themselves And will recognize their own value. They will never consider Themselves inferior or underestimated. |
236. |
Zijana wape jukumu Hili kwao ni muhimu Huwafanya sumsumu Shupavu huinukiya |
Give children responsibility; For them this is important. It makes them self-disciplined And makes them more persistent. |
237. |
Uzitunge tafauti Za umri na wakati Alo na nyaka katiti Si kama mtanguliya |
Take into consideration The children’s age, as well as the timeI; Children of a few years are Not like their elder brother or sister. |
I “Time” referring to age of the child, but also the historical context and its moral standards.
238. |
Karibu ya kupevuka Wana nyendo hugeuka Jitahidi kuwepuka Nguvu kuwatumiliya |
When they become adolescents, The behavior of your children changes. Make an effort to avoid Using violence against them. |
239. |
Siwatumiliye nguvu Nena nao kwa werevu Huwa mno ni wayavu Na ghururi huwangiya |
Don’t use force on them, But talk to them wisely. Adolescents are hot-tempered And overestimate themselves. |
240. |
Hawaiyoni ni wana Bali walotimu sana Ni kamili huiyona Ni watu wametimiya |
They don’t consider themselves children, But as fully developed. They see themselves as complete and As mature human beingsI. |
I Baleghe, “puberty,” is supposed to start at the age of fourteen. According to Ustadh Mau, this is the time when children and adults quarrel the most.
241. |
Wana wafanyie sawa Asili kutobaguwa Wana utawatomowa Sawa kitowatendeya |
Treat your children as equals; Never discriminate against them at all. You will hurt your children If you do not treat them equally. |
242. |
Ukiwapenda wangine Kwa ulimi usinene Kwa zitendo wasiyone Au utaiyutiya |
If you like some more than others, Don’t express it openly, And do not let your actions show it either, Otherwise you will regret it. |
243. |
Hilo wakilifahamu Takuwa mbeu ya sumu Umeyaa za kudumu Hazondoki husaliya |
Because if they realize it, This will be the seed of poison. You will have planted lasting seeds. They don’t vanish; they linger. |
244. |
Naafanyao mazuri Mtuze tena dhahiri Atendao takiswiri Mweleze yake hatiya |
And the ones who do good, Praise them openly. And the wrongdoers, Explain their errors to them. |
245. |
Mwana kikosa adabu Kumrudi ni wajibu Lakini kwa taratibu Na kumwekeza ya ndiya |
If children misbehave, It is necessary to discipline them, But in a careful way, And show them the right way. |
246. |
Kikosa mpe nafasi Arakibishe upesi Wala siwete mjusi Kosa kumkaririya |
If they have made a mistake, Give them a chance to correct it. Don’t scold them Or be resentful |
247. |
Simwambie kula mara Zangaliye zake sura Kwani hilo humkera Usuguni humtiya |
Don’t speak ill of them all the time, Or compare their appearance unfavorably to that of others, Because this hurts them And makes their bad behavior chronic. |
248. |
Simwambiye jana jizi Au hoyo kikojozi Huathiri ila hizi Kula mara kusikiya |
Don’t call them big thief Or a bed-wetter! These abuses affect them Every time they hear them. |
249. |
Humtonesha jaraha Moyoni hawi na raha Hata kama kwa mzaha Yeye hatofurahiya |
It will irritate their wound, And they will not be at ease. Even if you do it jokingly, They will not be happy about it. |
250. |
Kuna makosa mangine Ni membamba si manene Fumba mato siyaone Ifanye hukusikiya |
And if other mistakes occur That are slight and not serious, Close your eyes; don’t look at them. Pretend you did not hear them. |
251. |
Jaribu kuikukusa Kwa baadhi ya makosa Ni ya mayezi siyasa Wayuzi huitumiya |
Try to ignore Some of the mistakes. This is the best policy for upbringing; The experienced make use of it. |
252. |
Hapa ndipo kikomoni Naomba kwenu nyuteni Mukiyona punguwani Radhi mutaniweleya |
Here is the end. I beg all of you, If you see any blemishes, Forgive me. |
253. |
Hakuna mja kamili Kutokosa ni muhali Nawaomba tafadhali Nanyi kunisaidiya |
There is no perfect human being. It is impossible not to make mistakes. I beg you, please Help me. |
254. |
Msaada kwenu nataka Muwezao kuandika Yale mutayokumbuka Nanyi mbee kwendeleya |
I want help from all of you Who can write: Whatever you consider important, Continue writing about it in the future. |
255. |
Nimekoma wasalamu Aloandika nudhumu Ni Mahamudu isimu Mwenye kite na dhuriya |
I have come to the end, wasalamu. The one who composed this poem Is called Mahmoud by name, And feels deeply for children. |
256. |
Nimeandika kusudi Utendi uwe zawadi Kwa bibiI yangu Aboudi Mama alonizaliya |
I wrote this utendi intentionally To offer it as a gift To my grandfather Aboud, The father of my mother. |
I bibi (Am.) also “grandfather” (Std. babu). Aboud was also the name of Ustadh Mau’s maternal grandfather.
257. |
Namtunuku utendi Aboudi changu kipendi Wala mimi hili sandi Baba menitanguliya |
I present this utendi To my beloved son, Aboud. I am not the first one to write a poem for his child; My father did it before me. |
The difference between this utendi and Ustadh Mau’s other wasiya is that in this poem, he advises parents on how to deal with children, rather than advising the children on how to deal with the world.
Figure 17
First page of the manuscript of “Haki za Watoto” in Ustadh Mau’s handwriting
5 Wasiya wa mabanati (“Advice to Young Women”)*
Wasiya wa mabanati was composed in 1974 and is Ustadh Mau’s first long poem, of 143 stanzas; he was inspired by the urge to comment on the degradation of customs on Lamu, especially among the youth, sparked, according to him, by the rise of a Western-style modernity reaching their shores. It can be regarded as a didactic poem like the famous Utendi wa Mwana Kupona. Yet the poem is not in the classical meter of the utendi genre, but was composed in a meter that, as the poet himself remarks, is close to the dura al-mandhuma form, made of twelve syllables per line with both an internal and external rhyme. There are very few poems composed in this meter—the classical Al-Inkishafi is one exception—as it is so difficult to write. If one also considers that Ustadh Mau composed it without even being aware of the rules of prosody and still only in his twenties, the poem speaks to his innate talent.
The plot of this poem, which largely takes on the form of a realist narrative, follows a tragic story: a cruel man fornicates with a young woman, impregnating her and then abandoning her. The incident causes a tragedy for the young woman and her loved ones. The poet shows great sensitivity in matters of the female psyche, by delving into the woman’s psychological and emotional journey, which leads her almost to commit suicide. There is a didactic tone to the voice of the first-person narrator, who predicts the tragedy and warns young women not to be fooled by men like the protagonist. A series of direct speeches constitute the poem, and the narrator lets the man as well as the women’s relatives talk about the drama from their own perspectives. Yet, the first-person narrator and the other characters’ voices are all silenced in the last part of the poem, in which the woman herself confesses her own tragic history, and begs her savior—the elderly man who has stopped her from committing suicide—to take a book and pen and write her story down so that others may be aware of such dangers. The final goal of the poem and its didactic message is presented in stz. 125, which reads, “Let us complete this writing so as to advise them (the young women).”
The final section of the poem features a flashback and the woman’s wish that her own story may spread among her peers. It explains the reasons why the poem is titled and addressed not to a single woman, but more broadly to “young women,” referred to as mabanati “daughters,” binti Hawaa “daughters of Eve,” or as the inclusive “we,” e.g., sisi banati “it is us women.” It was precisely this category of young women, that, a decade earlier, the Arabic writer and reformer Sheikh Ali Tantawi was addressing when he composed his pamphlet Ya-bintī (“Oh My Daughter”), which Ustadh Mau had read and was inspired by. Like the Arabic pamphlet, which spread widely in the Muslim world, the Swahili poem has been very popular on Lamu, and beyond the archipelago up to the coast of Mombasa: the poem, finally gives a voice to powerless women in a modern world where they are threatened by injustice, marginalization, and exploitation much more than men, who even take advantage of women’s weak position. The poem’s popularity is also due to the recorded versions of it—performed by the singers Mohammad Kadara, el-Shatry, and Bi Ridhai—that have circulated so widely among Swahili Muslim publics.2
The Wasiya wa mabanati reflects what Ustadh Mau calls the mambo ya kidunia (“ways of life”). Duniya, the Swahili term for “world” as well as “life,” is a frequent term in the poem, referring to the experiences, challenges, and temptations that all human beings have in this world. In fact, the poem is at times imbued with a critical, sometimes even condenscending or cynical tone toward the cruel people living in this world (cf. stz. 22, Kumbe duniyani watu ni wabaya “Alas this world is full of terrible people”), but is also a plea for the poet’s fellow man to be more human (cf. stz. 17, Kuwa insani mwana Adamiya “Be human, son of Adam!”). As always in his poems and sermons, he emphasizes hope and possibility of a better future. Although the world (duniya) is characterized by human failure and ultimately death (stz. 75, “This is the way of the world; Death is a reality created by God”), Ustahd Mau underlines the possibility of improvement for both society and the individual, and gives guidelines for a better future. The poem’s first ten stanzas were previously translated and published by Mahazi and Kresse;3 Azra Mau has continued their work. It should be noted that the poet sometimes switches between singular and plural addresses (for instance, from verse 2 to verse 3), which is difficult to convey in the English translation.
1. |
Sikiza mwanangu Mimi ulimwengu Mingi miyaka yanguI Nawe haya yangu |
nikupe waswiya ninauweleya katika duniya helaII zingatiya |
Listen my child, let me advise you. I am well versed in the ways of the world. Many are the years I have spent here on this earth, So please heed to what I am about to tell you. |
I This kipande has one syllable more than it should; its reading could be adjusted to Kiamu by using the term nyaka rather than the Std. miaka, which would reduce the noun from three to two syllables, thus fitting the six-syllable kipande. | II hela interjection, syn.: hebu
2. |
NawataI ujana Mengi nimeona Atekao sana Ukitaka ona |
sito urudiyaII nakuyasikiya mwisowe huliya nawe angaliya |
My youth is behind me, never to return. There is much that I have seen and heard. For the one who laughs a lot ends up crying; If you wish to understand, you need to contemplate. |
I -ata Am. “to leave” (Std. -acha) | II sitourudiya—Negative future tense written by the poet as two separate syntagma: si neg. 1st-pers. sg., to neg. future temporal marker infix + urudiya obj. infix + verb.
3. |
Wengi wamenena Wamesema sana Faida hapana Usiku mtanaI |
hamu kusikiya koo zikapweya ilio tokeya muna jiaswiya |
Many have spoken, but you didn’t listen. They continued to talk until their throats were hoarse, But that was all in vain; Night and day, you continue to sin. |
I mtana Am. “daylight” (Std. mchana)
4. |
Maovu mabaya Kula miyaka huya Munajivaliya Muna elekeya |
yana endeleya michinjo mipiya mavazi mabaya kwenda dudumiya |
Wrong and bad things continue to happen; With each coming year, new trends appear. You dress indecently, Heading right into destruction. |
5. |
Watu wa Mombasa Shetwani wa sasa Wakija kuposa Ghafula mkasa |
waliki twambiyaI Amu hajangiya wake kuzengeya ume tungiliya |
The people of Mombasa kept telling us, “The devil of modernity hasn’t reached Amu yet”; So they came here in search of brides to propose to, And all of sudden tragedy befell us. |
I As the poet explains, “us” is an inclusive we and refers in this passage to the people of Lamu.
6. |
Tumevuwa nguo Tumetupa zuoII Tumeshinda hao Wana mama zao |
wazi twatembeyaI twalokisomeya walotanguliya wataka kuliya |
We have undressed, walking without a veil. We have forsaken the scriptures that we so diligently studied. Our actions have surpassed those who took up these habits before us, Making mothers weep over their children’s transgressions. |
I As the poet explains, “we” means the people of Lamu in this passage. | II zuo Am. “traditional old books for Islamic learning” (Std. pl. vyuo).
7. |
Binti Hawaa Sandame hawaa Hawa tokutwaa Wana kuhadaa |
kwa Mola rejeya itakutongeya ukishapoteya wata kukimbiya |
Oh daughter of Eve, return to your God. Do not follow your desires; they will get you into trouble. TheyI will not take you in once you have gone astray; They are deceiving you and they will desert you. |
I “They” refers to “men” in this passage.
8. |
Tahadhari sana Hata ukiona Hawana maana MukisaI pambana |
na kumridhiya mwendo analiya hao nakwambiya atashika ndiya |
Be very cautious about fulfilling men’s desires. Even if you see him, crying tears of sorrow, They are worthless, I am telling you— He will desert you as soon as you have fornicated. |
I mukisa Am. “when you (pl.) finish” (Std. mtakapokwisha)
9. |
Mara utaona Hapo huyo Bwana Usijali sana Ukizaa mwana |
mimba mekutiya atakuambiya sisi tu pamoya takusaidiya |
You will suddenly realize that he has impregnated you. That is when the man will tell you, “Don’t worry, we are together; Once you have the baby, I will help you.” |
10. |
Kitumbo kipana Mzigo wa Bwana Takwambiya nana Hapo utanena |
chaanza tokeya una kulemeya kwaheri sikiya siku kudhaniya |
And then the belly starts to show; The man’s burden is overwhelming. He will tell you, “Woman, good bye,” Then you will say, “I didn’t think that of you.” |
11. |
FahaliI endao Uko zake kwao Alinipa ngaoII Na wiki ijao |
ameshika ndiya apija nambiya kampasuliya ainda mpiya |
The bull has taken off, following on his trail; He has returned home, announcing to the world, “She gave me her shield and I broke it into pieces”; And the coming week, he hunts for a new one. |
I fahali lit. “bull.” Mau: “This is a metaphor for referring to a careless man, a presumptuous man.” It also symbolizes strength, male sexual prowess, and rampant masculinity. | II This kipande features ngao (“shield”) as a metaphor of the woman’s virginity.
12. |
Uinuke hima Wenda ukikoma Na ukisimama Umuwite Mama |
ufuwate ndiya tumbo la kwemeya waona udhiya kuto kusikiya |
You stand determined, forging the way. You stagger along; the belly has burdened you. When you take a break, you ache; You call your mother, but she does not hear. |
13. |
Umo safarini Na watu ndiyani Wateka kwandani Umo matumboni |
wenda mzengeya wana kwangaliya nadhiri piya mwana wa bandiya |
You have embarked on a journey, going to search for him, And people on the street are giving you stares. They laugh both overtly and in secret; Are you carrying a doll in your belly? |
14. |
Umrange sana Wende kumuona Ukitaka nena Mimba hiyonana |
nakumwangaliya na buiI mpiya amekurukiya mimi sikutiya |
And after much scouting and looking for him, You go to find him with a new lover. When you attempt to speak, he barks out at you, “That pregnancy, lady, is not mine. |
I bui “friend.” Mau: especially with reference to friendship among women.
15. |
Mimi sikubali Si mimi awali Kuna mafahali Nami kikabili |
utalo nambiya nilokata ndiya walo tanguliya nikadudumiya |
I shall not accept anything you tell me; I was not the first to pass through. There were other bulls that came before me, And when I approached, I just sank in. |
16. |
Tena hapa mbele Katafute yule Mengi makelele Ndio tamu ile |
hebu nondokeya alokuanziya ukampijiya leo vumiliya |
Get away from me; Go and find the one who did it!” You moaned so loudly for him; Because of that pleasure, you now have to bear with this. |
17. |
Hapo masikini Ni wewe fulani Mngine sidhani Kuwa insani |
uwande kuliya ulotenda haya kwangu alikuya mwana Adamiya |
At this point, poor you, you start crying: “You are the one who did this! Don’t think that anyone else came to me; Be human, son of Adam!” |
18. |
Tena umraiI Wewe haifai Kwani huniyui Umekama tui |
na kumwangukiya kunitenda haya ni mwando wa kuya chichaII wanatiya |
You beg him and fall at his feet: “It’s not right to do this to me; Don’t you know me? Is it your first time to come and see me? Have you squeezed out the coconut milk and left me with the dry flakes?” |
I kumrai mtu “to coax/soothe someone” (see also Std. kumbembeleza “to calm a child down”) | II chicha Kiung. “grated coconut”; Krapf: “the squeezed substance of a cocoa-nut, the scraped cocoa-nut after the oil has been squeezed out; it is sometimes rubbed on the hand to clean them of smut or dirt; but more generally it is cast away as refuse” (Krp. 39). In medical and metaphorical language, also used to refer to smegma.
19. |
Hapo kwa ghadhabu Hakupi jawabu Si la taratibu Zizidi taabu |
atakwangaliya kofi takutiya atakwatiliya kwako na udhiya |
At that point he will look at you angrily; Without giving you an answer, he will slap you. A hard slap he will throw at you; This will increase your troubles and aches. |
20. |
Ndipo hapo sasa Yalo ya makosa MwidaI umekwisa Ni kama mapesa |
akili kungiya kuyafikiriya walotanguliya ukiyatumiya |
And now is when you come to realize: You contemplate on all the wrongdoings. Time is up, and what is gone can’t come back; It’s like money once you have spent it. |
I mwida Am. “time” (Std. muda)
21. |
Maji yamekwisa Ni zile anasa Hayafai sasa Umekuwa kiswa |
kukumwagikiyaI zilokutongeyaII ungazingatiyaIII watu wakutaya |
You have already spilled the water; It’s those pleasures that got you in trouble. It’s of no use now, despite your contemplation; You have become a story that people gossip about. |
I Mau uses the metaphor of water to explain that what has happened cannot be changed, and has had an impact on the woman. | II kutongeya syn.: kuletea shida “to cause trouble.” | III ungazingatia “even if you think about it now.”
22. |
Hapo mke shani Na mwako moyoni Nangojeya nini Kumbe duniyani |
uwande rejeya unashawiriyaI sendi kujifiya watu ni wabaya |
Now you, beautiful woman, start to depart, And in your head, your thoughts go back and forth: “What am I waiting for? Why don’t I just go and die? Alas, this world is full of terrible people.” |
I shawiriya “doubts,” referring to thoughts, also expressed by the Swahili utterance nifanye nisifanye “shall I do it or not,” showing hesitation and insecurity.
23. |
Ushawiri sana Moyoni wanena Mimi ninaona Nitaepukana |
na kufikiriya ni pana duniya kheri kukimbiya na maneno haya |
You constantly ponder and continue to think; You tell your heart, “This world is vast; It is better to run away. I will distance myself from these rumors.” |
24. |
Ingawa wanenda Mawazo kwa indaI Hili ukitinda Sana utakonda |
huiyoni ndiya yanakuiliya na lingine huya kwa mawazo haya |
Even as you walk, the road is blurred. Your head is clouded with too many thoughts; As each one ends, another begins. You will lose a lot of weight from these worries. |
I inda “insensitivity,” “spite,” “meanness of spirit”; here, mawazo wa inda “to have too many thoughts,” “to be pensive,” “to mull over problems.”
25. |
Mara kwa ghafula Fikra ya kula Au kwenda Shela Ukiwaza Mola |
Itakuingiya sumu kujifiya pwani kujitiya wabadili niya |
Then, all of a sudden, it dawns on you: A suicidal thought of ingesting poison, Or going to Shela to drown yourself. But when you think of God, you change your mind. |
26. |
Kipai cha jaha Huna la furaha Na mambo ya raha Kwa Mola Ilaha |
kimekupoteya katika duniya hutaki sikiya sasa wajutiya |
You have lost your sense of worth. You are unhappy in this world, And have lost interest in all joyful things. You now direct your regrets to the Lord. |
27. |
Sana unajuta Umekisha pita Na wako ukuta Ni mwezi wa sita |
na kuzingatiya wakati wa haya ulijivundiya sasa yatimiya |
You now regret and continue to ponder; The time for this is now long gone, And you tore down your own wall. The sixth month is now underway. |
28. |
Sasa ya dhihiri Siyo tena siri Una tahayariI Yaja kuaziriII |
nde yatokeya wote yaweleya watu wakimbiya tamu mara moya |
[The pregnancy] is now becoming evident and starting to show. It is not a secret anymore; everyone is now aware of it. You are ashamed, and people are deserting you; The one-time pleasure has come back to disgrace you. |
I tahayari “feel ashamed, feel shy.” | II yaja implies the nonexplicit subject mambo “things”; kuaziri “to calumniate, despise” (Krp. 17).
29. |
Zamami mamako Kwa masikitiko Nini shida yako Mbona sasa meko |
amelisikiya kaja kukwambiya hebu nelezeya unayakimbiya |
Your mother had heard it a while back. With sadness, she came to inquire, “What is troubling you? Please explain to me, Why are you running away from the kitchen?” |
30. |
Umwambie Mama Mimi ni mzima Mimi nimesoma Na wanaosema |
uwate udhiya ni kamili ziyaI mambo yaneleya wanisingiziya |
You tell your mother, “Stop bothering me. I am well; I am not missing a limb. I am educated and I have a handle on things. Those who are talking about me are just slandering me.” |
I ziya “part of the body” (Std. kia); kia cha muili “flesh” (Krp. 135). See also its use in stz. 56 below.
31. |
Tatamka tena Mbona nakuona Zile nguo pana Na hutoki tena |
mama kukwambiya wajitapikiya wazipendeleya ndeI kutembeya |
Your mother spoke up again to inquire: “Why do I see that you are vomiting? You now prefer baggy clothes, And I don’t see you going out for walks.” |
I nde “outside” (Std. nje)
32. |
Mama nipulika YaiI uloweka Amekuja nyokaII Limebaki kakaIII |
nitalokwambiya ukaniusiya amenidomeya sasa laoleya |
“Mom, please pay attention to what I am about to tell you: The egg that you bestowed upon me to protect, A snake came and bit it. All that is left now is an empty floating shell.” |
I yai—Literally an edible egg, used in this context to refer to the woman’s ovary. | II nyoka—Used as a metaphor of evilness to refer to the cruel man who fooled the woman. | III kaka “egg’s shell, also known as gamba la yai” (Krp. 125).
33. |
Paka hapa Mama Aliyoko nyuma Mekwenda kutomaI Au ni kulima |
umeshamwambiya ni baba hayaya kamba kuzamiya tongeII kuzengeya |
At this point you, have informed your mother. The only one still unaware of the news is your father, who is yet to return. He has gone diving for prawns Or is farming in search of sustenance. |
I kutoma Baj. “to fish” (Std. kuvua samaki) | II tonge “lump of food” > tonge la wali designates, for instance, a handful of boiled rice, taken and compressed with the hand before it is put in the mouth; tonge alone refers to a “morsel, bit, soap,” similar to the term pumba, which rather refers to something claylike, for instance pumba la udongo “clod of clay” (Krp. 377).
34. |
Au ni mwalimu Huja kwao Amu Mwezi ukitimu UwengeteI hamu |
ajisomesheya mwaka mara moya pesa huweteya kama ya duniya |
Or maybe he is a teacher who is teaching; He comes home to Amu once every year, Bringing home money at the end of every month. He is carrying a burden with the weight of the world. |
I uwengete perfect form of -angata “to carry.”
35. |
Yeye kula mtu Ninae bintu Sitompa mtu Ni alifu tatu |
huwa kimwambiya kama kamariya ila kwa rupiyaI zilizotimiya |
He boasts to everyone, telling them, “I have a daughter like the moon; I will not give her hand except for rupees In the amount of three full thousands.” |
I rupiya “rupee.” As Mau says, this Indian currency was used on Lamu before the shilling arrived; the rupee was considered to be more valuable at the time, the equivalent of saying “US dollar” today, as Azra Mau says. The term is used in this line for its rhyme in -ya, which was needed here; in another context, a more fitting term would be pesa “money.”
36. |
Haisi hadhani Mwake akilini Ajuwa nyumbani Anayo yakini |
yaliotokeya halijamngiya mambo hendeleya mwane metuliya |
He doesn’t know, and he doesn’t have a clue what has happened. In his mind, it has not dawned on him; He knows that things are going well back home. He is sure that his daughter is well settled. |
37. |
Mara kwa ghafula Bwana wa jamala Ya kwanda kaula Sinipe muhulaI |
amemuendeya aliotimiya akamuambiya jawabu neteya |
All of a sudden, he came to him: A perfect, handsome gentleman. And the first thing that he told him was, “Don’t take too long to give me a response.” |
I muhula (Ar.) nowadays used to designate a term at university. “An appointed space of time when borrowed goods are to be returned to its owner” (Krp. 264).
38. |
Namtaka mwano SizindeI mkono Ni alifu tano Na mfungo tanoIII |
ulonisifiya nakupa pokeya mahariII ni haya Amu nitakuya |
“I am asking for the hand of your daughter, the one you have praised. Don’t hold back your consent; please take what I am giving you, Five thousand dirhams as a dowry payment, And in the fifth month I will come to Amu.” |
I -zinda (Std. -dinda), syn.: -kaza “to refuse” | II According to Mau, with regard to dowry (mahari), it is nowadays distributed among the elder relatives (wazee); the dowry mainly concerns the bride’s side, which has to care of buying utensils and appliances for her. | III mfungo tano—The month is referred to based on the Islamic calendar. As Mau tells us, in the past, weddings used to take place in the sixth month, or before the month of Ramadan, while nowadays they mainly occur in December, August, and April (these are the months when schools are closed, outside the three terms).
39. |
Baba kakubali Kanyosha miwili Zali ni kamili Katowa kauli |
hayo karidhiya akazipokeya zilizotimiya ya kufurahiya |
The father agreed, and was satisfied with that. He extended his two hands to receive the money; The amount was complete, not missing [a cent]. He extended words of happiness. |
I kanyosha miwili implies the obj. mikono “the two hands.” The verb is also used with reference to miguu “feet,” with the meaning “to stretch one’s feet”, walking; also it applies to nguo “clothes,” with the meaning “to hang the laundry,” in opposition to -kunjakunja nguo “to fold the laundry.”
40. |
Baba kasafiri Kulla cha fakhari Kaliyaza gari Mkewe habari |
kenda kuzengeya mwane kamweteya shehenaI katiya hajampekeya |
The father traveled in search of Everything that was fancy enough to bring to his daughter; He filled his vehicle to the brim, But didn’t inform his wife. |
I shehena (Ar.) “freight, load, cargo”
41. |
Baba akifika Mwane mefunguka Akafanya shaka Kama mwana pakaI |
nyumbani kingiya amejizaliya aliposikiya chumbani huliya |
When the father arrived and entered the house, His daughter was in labor for delivery; He was doubtful when he heard A kitten-like cry coming from the room. |
I kama mwana paka alludes a sound like the one made by a kitten, vaguely like that of a child.
42. |
Mama akatoka Sana kashutuka Mwisho hajafika Baba mekaukaI |
kumuelezeya aliposikiya kumuhadithiya mewaga duniya |
The mother came out to explain to him. He was shocked when he heard the news; Before she could finish telling the story, The father had a stroke and died on the spot. |
I The verb -kauka lit. “to get dry” is used here to convey the image of a heart that has stopped pumping.
43. |
Akababaika Mama kaanguka Hawezi tamka Amebadilika |
akiona haya na akazimiya wala kusogeya hata rangi piya |
She was frightened when she witnessed this. The mother fell and lost consciousness; She couldn’t utter a sound or move an inch. Even the color of her face had changed. |
44. |
Na hapo nyumbani wali ni thineni Na mwana nyonganiI Mui matumboni |
mwingine hakuya mebaki mmoya anamliliya umemsaliya |
And at home, there was no one else; They were two, but only one is left, With a baby at her perineum And the placenta still in her uterus. |
I nyonga “perineum”; as explained by Azra Mau, who holds a specialization in gynecology, this term designates the area between the anus and the vulva in the female body.
45. |
Bado hayayuwa AmejitanuwaI Kuja kutolewa Na aliyezawa |
yaliotokeya angaliII ngojeya zilizobakiya azidi kuliya |
She was still unaware of what had transpired, Her legs wide apart while she was still waiting For what was left inside to be cleaned and removed, And the newborn kept on crying. |
I -jitanua—As explained by Azra Mau, this verb means “to divaricate one’s legs like when practicing splits.” | II angali stands here for bado “still, yet.”
46. |
Kwalina kizereI Hiko kitiririII Ruhu isikiri Hayo mandhari |
kikipita ndiya akakisikiya kenda kutungiya kayashuhudiya |
There was an old woman passing by; She heard the continued cries of the baby. Her heart was not at ease, so she went and peeped in; She witnessed the scene. |
I kizere is used to refer to a very old person (mzee sana “very old”), usually a woman. | II kitiriri something that disturbs; as Mau explains, mtu ambaye wasumbua, mtu aliyekuwa msumbufu, “a person who disturbs, a person who is a disturbance.”
47. |
Bibi kadangana Na akili hana Mekuwa hunena Hajui maana |
kwa kuona haya imempoteya kwa lugha mpiya anajisemeyaI |
The old woman was confused at this sight; It was as if she had lost her mind. She started speaking in a foreign language; She did not comprehend what she was mumbling. |
I -jisemeya lit. “to utter words without knowing their meaning.”
48. |
Uko kitandani Zilo matumboni Mwake akilini Msiba nyumbani |
mzazi huliya zampa udhiya hayajamngiya uliotokeya |
The new mother was on the bed, crying; What was left in her uterus was causing her harm. She was yet to acknowledge in her mind The sad events that had befallen their home. |
49. |
Ilahi Mwenyezi Akili ajuzi Kenda kwa mzazi Kamaliza kazi |
hapo kamtiya ilompoteya kamuangaliya zilizobakiya |
At that moment, God restored The sense of the old woman that had been lost. She went to the new mother to check on her; She took care of what was left of the delivery. |
50. |
Kisa kumtowa Ndipo hapo kawa Kisa kachondowa Chenda kipokowa |
zilizosaliya meanda tuliya kiumbe kipiya na kuchadhiniyaI |
Once she removed the retained placenta, She started feeling better. She took the new baby, Cleaned him, and called adhan for him. |
I kuchadhiniya “to call adhan for the baby (kijitoto)”; here, -adhinia refers to the ritual practice of reciting the call of the muezzin into the child’s ear.
51. |
Hapa nimekomaI Tarudi kwa Mama Nipate kusema Ameshatuhama |
ya mimba kutaya kwenda mwangaliya lililotokeya au mesaliya |
I have now finished recounting the pregnancy; We will now go back to check on the mother So that I can say what happened to her. Has she left us already, or is she still alive? |
I This is the first-person narrator speaking.
52. |
Kwake nikifikaI Hawezi inuka Ndipo kamshika Nae kitamka |
kamshuhudiya mekosa afiya kamsaidiya kaanza kuliya |
When I reached her, She was unable to get back up; she had become weak. Then I took hold of her to help her up; When she wanted to speak, she started to weep. |
I This too is the first-person narrator, whom we have to imagine as having paid a visit to the mother and describing the state she was in.
53. |
Akaliya sana Nami kimuona Kamwambiya nana Watu hupambana |
na kuomboleya sikujiziwiya ndio kiduniya na zaidi haya |
She wept so much, and lamented, And the sight of her, I couldn’t hold back; I told her, “Lady, such is life. People are faced with tougher challenges than these.” |
54. |
Na wake binti Ya mama sauti ZiliyoI za dhati Kaja kutafiti |
aliposikiya yazidi kuliya zimekazaniya nde katokeya |
And when the daughter heard The sound of her mother crying ever more hysterically— It had become loud, effusive weeping— She came out to see what was happening. |
I ziliyo “weeping, crying” (Std. kilio)
55. |
Kule kuja kwake Na kwa mato yake Kuwa ni babake Na akili yake |
nde kutungiya akashuhudiya aliojifiya ilimpoteya |
When she came to look outside, She witnessed with her own eyes That it was her father who had passed away. She lost her mind. |
56. |
Kisu kaangata Kawahi kutaka Hapo akapita Akamkamata |
taka kujitiya baadhi ya ziyaI kijana mmoya ndani kamtiya |
She took a knife to kill herself with; She managed to cut some parts of her body. At that moment, a young man passed; He got a hold of her and returned her to the house. |
I This term has already occurred above, in stz. 30. In the context of this stanza, Mau recalls the Swahili saying tabia ni kia “habit is like a part of your body.”
57. |
Na huko chumbani Hakuketi tini Ni hapo jununi Akapanda jini |
alipoingiya na akatuliya ilimzidiya na mzuka piya |
When she entered the room, She did not settle down, And at that moment her madness only increased; She began acting as if she was possessed. |
58. |
Hapo kasimama Na mazishi mama Majirani wema Yakawa timama |
akakazaniya kayaandaliya kumsaidiya mambo mara moya |
At that point, the mother stood fast, trying to be strong. She organized the funeral; With the help of her good neighbors, Everything was completed in time. |
59. |
Wakisa kuzika Watu wakashuka Wakamalizika Hapo zilifika |
na kumsomeya wakandama ndiya sibaki mmoya zombo zikangiya |
After the burial and reciting of the Qurʾān, The people left and went on their way. They all left, with no one remaining. At that point was when the furnitureI arrived at the home. |
I This is referring to the furniture that the father had bought.
60. |
Mama kashutuka Hakuyatamka Wala hakwandika Illa ni Rabuka |
zikimfikiya mume kama haya wakashuhudiya mewahifadhiya |
The mother was shocked at the arrival of the furniture; Her husband hadn’t informed her of this. Nor did he write any testament; It was the Lord that protected them. |
61. |
Kasema hamali Kochi siti mbili Na kitanda aliI Na piya nauli |
mama kumwambiya na stuli piya alizipakiya amezilipiya |
The porter began telling the mother, A two-seater sofa with stools And a high-quality bed had been shipped, And [her husband] had already paid the transport fee. |
I ali (Ar.) “great, superior” (Std. bora)
62. |
Mama kafikiri Mambo ya kadari Zaidi ya siri Kasema ni kheri |
akaangaliya yalomfikiya hazikumweleya yamekuwa haya |
The mother looked at it, and contemplated How destiny had unfolded for her. She didn’t understand much of the secretI; She said, “It is for the best that it happened this way. |
I The husband’s secret of the furniture.
63. |
Lau alikuwa Mwane angeuwa Na yeye akawa Ilahi Moliwa |
baba mesaliya kisu kamtiya adhabuni piya yote yamweleya |
Had her father survived, He would have stabbed his daughter and killed her, And he would have punished himself too. The Lord Most High understands best.” |
64. |
Kisha stakiri Hakutaakhari Na madakitari Wali mahodari |
mama kutuliya dawa kuzengeya alokisikiya aliwaendeya |
When the mother calmed down, She didn’t delay in search of medicine; And of all the doctors that she had heard of, She chose the best ones and went to consult them. |
65. |
AkahangaikaI Walokisifika Muwishowe Rabuka Mwane kutopoka |
kuwaandamiya dawa zaweleya kamjaaliya akili kangiya |
She went back and forth in search of doctors, The praiseworthy ones who were competent. In the end, God made it happen: Her daughter was cured, and her sanity returned. |
I -hangaika syn.: kupata shida “to have troubles” > mahangaiko “troubles.”
66. |
Mara siku moja Kijana mmoja Mimi nimekuja Siwezi kungoja |
akamuiliya akamuambiya mke fuwatiya nataka rejeya |
One day, there came A young man, who told her, “I have come for my wife. I cannot wait any longer; I want to return.” |
67. |
Mama katamka Wewe ulofika Wapi umetoka Lini ulitaka |
akamuambiya sijakueleya hebu nelezeya mambo kama haya? |
The mother spoke, asking him, “You who have just arrived; I don’t understand. Where are you from? Please explain to me, When did you make this request?” |
68. |
Kijana mgeni Kwa yake lisani Mimi ni fulani Na kwao nyumbani |
mbele kasogeya mama kamwambiya jina kalitaya akamutajiya |
The young guest came forward, And with these words he told the mother, “I am so-and-so”; he mentioned his name And he told her where he was from. |
69. |
Mama karadidi Yako makusudi Katika fuwadi Neleza zaidi |
mwana kumwambiya bado kuneleya hayajatuliya henda yakangiya |
The mother reiterated to the young man, “Your intention is not clear to me; It has not settled in my heart. Please explain further so that I might comprehend it.” |
70. |
Kaanda ghulamu Ya tangu kadimuI Hata dirihamuII Mama kafahamu |
kumuhadithiya kamtondoleya akamtaiya alilolijiya |
The young man began telling her. He explained his story from the beginning, And he mentioned even the dirhams he paid; Then the mother understood what he had come for. |
I kadimu (Ar.) “beginning” (Std. mwanzo) | II dirihamu (Ar.) stands for an old unit of weight, corresponding to the Greek and Persian drachma (Scl. 168–169).; see Qur. 12:20 and the note below.
71. |
Hapo kainama Hana lakusema Bintiye mwema Wala dirihamaI |
kaanda kuliya huyo kumwambiya mekuwisha poteya hazikusaliya |
She then bowed her head and began weeping; She had nothing to say to him. Her pious daughter had transgressed, And the money was spent. |
I dirihama—The common Swahilized form is dirahamu; in this line, the ending in -ma is used to conform to the internal rhyme in -ma.
72. |
Kasubiri sana Hata akiyona Hapo akanena Kwani yule Bwana |
jibu kungojeya mambo yendeleya kujiuliziya hakuwaambiya |
He was very patient, awaiting her answer, Until he realized that the scene was going on. He then spoke to inquire, “Didn’t your husband inform you?” |
73. |
Sikiza mwanangu Mimi mume wangu Akifika kwangu Ajali ya Mngu |
sasa takwambiya hakunielezeya bado kutuliya ilimfikiya |
“Listen my child, I will now tell you: My husband didn’t inform me. When he arrived at my home, before he could settle in, God’s decree befell him.” |
74. |
Kijana mgeni Matozi usoni Mwisowe nguoni Hata majirani |
hapo akaliya yaka mueneya yakamuingiya wakamsikiya |
The young guest began weeping, His face filled with tears, And by the end, [tears] were falling on his clothes. Even the neighbors heard him crying. |
75. |
Katowa kauli Hini ndiyo hali Mauti ni kweli Wake na rijali |
huku analiya yahini duniya meumba Jaliya yatawafikiya |
Between his cries, he uttered, “This is the way of this world; Death is a reality created by God. It will befall both women and men.” |
76. |
Kisa kabaini Sasa kwaherini Na jamii deni Nanyi kumbukani |
hapo kawambiya kwetu narejeya nimewawatiya duwa kunombeyaI |
He then spoke clearly, and told them, “I now bid you farewell; I shall return home, And I have forgiven the family’s debt. Please remember to pray for me.” |
I duwa (Ar. duʿāʾ) (Std. dua). With this term, in conjunction with the verb kuomba “to pray,” a Swahili Muslim devotee enacts his or her supplication to God.
77. |
Kapanda garini Na huku nyumbani Umo huzunini Hata duniyani |
kajisafiriya mama kasaliya hatindi kuliya kukamtukiya |
He got into his vehicle and traveled back, And the mother was left back home; She was in so much sadness, she couldn’t stop crying, And she hated to exist in the world. |
78. |
Ingawa aishi Hajifurahishi Wala hajilishi Kama kifurushi |
hataki duniya hata siku moya akajishibiya amejitatiyaI |
Even though she is alive, she rejects the world. She doesn’t enjoy herself, not even for a day. Nor does she eat to satisfaction; Like a bundle, she has tied herself. |
I -jitatiya “to fold, bend, tangle, wrap.” As Mau says, the verb expresses the image of someone who “curles himself up like a weak person who is depressed” (kujikunjakunja kama mnyonge asiye na raha); another way to describe its meaning is kitu ambacho kimevunjika vunjika, namely “a thing that has been broken.”
79. |
Mpaka ajali Kandama rijali Mengi yao mali Kasaza kalili |
ikamfikiya alotanguliya alimetumiya mwane kamwatiya |
She remained like that until death came for her. She went after her husband who had preceded her; Having spent most of their wealth, She left only a little to her daughter. |
80. |
Mzaa haramu Na ngomeI adhimu Ali wake umuII Zikazidi hamu |
pweke kasaliya alotegemeya amemondokeya hapo za duniya |
The illegitimate parent was left alone, And the great strength that she had leaned on Was her mother, and she too had left her. Her worries of the world increased at that point. |
I Here used as a metaphor with reference to the girl’s mother. | II umu (Ar.) “mother” (Std. mama). The choice of using the Arabic form in this line is for the sake of the internal rhyme in -mu.
81. |
HuyoI mwanamke Mebakiya pweke Kijitoto chake Yeye ni mamake |
akiangaliya na wake udhiya cha mwaka mmoya na baba pamoya |
It now dawns on the woman that She is alone with her suffering; With her, a one-year-old infant To whom she is both mother and father. |
I huyo “that” (Std. huyu)
82. |
Wote watu wake Na makosa yake Ni kuteya kwake Akazaa wake |
wamemkimbiya alowakoseya shimoni kangiya mwana haramiya |
All of her kin have deserted her, And the mistake that she had wronged them with Was to slip and fall into a ditch And give birth to an illegitimate child. |
83. |
Sana kafikiri Mwisho kakhitari Shetwani mshari Kangata swaghiriI |
kazengeya ndiya kwenda kujifiya hilo kamwambiya akashika ndiya |
She pondered for long, looking for a solution. Finally, she decided to commit suicide. The evil Satan persuaded her to do so; Carrying her young one, she went on her way. |
I swaghiri (Ar.) “small” (Std. mdogo)
84. |
Akenda haraka Henda kizungura Wasije mshika Kabla kufika |
mbio kikimbiya watu changaliya wakamziwiya penye yake niya |
She went hastily, running fast. She kept on turning to check for people So that they didn’t get hold of her and restrain Her from reaching her goal. |
85. |
Ngomeni kifika Alirukaruka Mwane kamshika Kizama kizuka |
hakushawiriyaI kajiatiliya kamkumbatiya na yeye pamoya |
Upon arriving at the seawall, she didn’t think twice: She jumped and threw herself into the sea, Holding her child in a tight embrace, Together submerging in the water and coming up again. |
I shauria (Ar.). As explained by Mau, in Swahili, the meaning of this root is “to consider, not to have decided yet”; for instance, if you say mimi nashawiriya kwenda Mambasa, it translates to “I have not yet decided whether to go to Mombasa” (i.e., I am still thinking about whether to go to Mombasa).
86. |
Kwalina kuhuliI Kaona kwa mbali Kakita amali Kajuwa muili |
akipita ndiya kitu chaoleya na kuchangaliya mwana adamiya |
There was a middle-aged man passing by. He saw something floating from afar; He carefully looked and examined it. He recognized it to be a human body. |
I kuhuli (Ar.) “middle-aged person” (Std. mzee)
87. |
Majini kashuka Kenda kwa haraka Hata akifika Ruhu muhutokaI |
na nguo pamoya kumfuwatiya kamshuhudiya kuwaga duniya |
He descended into the water with his clothes on. He went hurriedly to get her; Upon reaching her he observed that Her soul was about to leave her and abandon this world. |
I muhutoka Am. “to be about to leave,” a verb with a locative subject prefix (mu-) used in Kiamu to express “to be about to.” See also Hafi asiye timiwa, stz. 7.
88. |
Hapo kamshika Dau kalitaka Nalolikafika Ndani kawaweka |
na mwane pamoya kumsaidiya kwenda mpokeya na yeye kangiya |
At that point, he got a hold of her and her child. He signaled for the dhow to come to their rescue, And it arrived to get them; He put them inside and then he boarded too. |
89. |
Kisha wapandisha Akawatapisha Akahakikisha Hapo kamwamsha |
nae kurukiya mai kayamwaya haya kusaliya fahamu kangiya |
After he had gotten them into the boat and he too had jumped in, He induced vomiting to remove the water they swallowed. He made sure none remained; That is when he woke her up, returning her to consciousness. |
90. |
Bwana kwa makini Kataka undani Kwa sababu gani Hata baharini |
akamuandiya ulomfikiya amefanya haya kenda kujitiya |
The man began talking to her attentively, Wanting to know depths of what had befallen her. Why was it that she did this, To the point of throwing herself into the ocean? |
91. |
Akamba mwanangu Yote ya matungu Kwa uwezo wangu Kulla lema Mngu |
usione haya mimi nelezeya takusaidiya atatwegesheya |
He told her, “My daughter, don’t be ashamed; You can tell me all the bitterness that’s bothering you. I will help you to the best of my ability, And God will bring forth all goodness.” |
92. |
Kamwambia Babu Tafuta kitabu KiswaI ukutubu Kisije wasibu |
ukitaka haya na kalamu piya kipate eneya wanoinukiya |
She told him: “Oh grandfather, if you are interested in this, Go find a book and a pen. Then write the story so that it may spread, So that the same thing doesn’t befall those who are still growing up. |
I kiswa (Ar. qiṣṣah) “story” (Std. kisa or hadithi)
93. |
Naanda usemi Nalizawa mimi Wala wangu umi Mngine ghulami |
babu kukwambiya pwekee mmoya hakujipatiya wala bintiya |
I am starting this speech to tell you, oh grandfather, I was born as the only child, And my mother didn’t get Any other boy or girl. |
94. |
Mama na babangu Nyonda mola wangu Mkononi mwangu Kulla haja yangu |
wote kwa pamoya alimewatiya wakanitiliya nilokizengeya |
Both my mother and father in unison, God had given them immense love for me. They delivered into my hands Each and every need that I sought. |
95. |
Salina taabu Bila ya hisabu Mali ya ajabu Sina matulubu |
na wala udhiya wakaniatiya nikiyatezeya yasiotimiya |
I had neither any problems nor any suffering. Without counting, they left lots of money for me, Immense amounts of wealth to toy with; I had no wish that didn’t come true. |
I salina Am. “I did not not have” (Std. sikuwa na)
96. |
Kipata akili Katiwa skuli Chumba cha awali Wala sikufeli |
mambo kuneleya kenda jisomeya nikakianziya hata mara moya |
When I became of age and started to comprehend things, I was taken to school to pursue my studies. From the first grade I started, And not even once did I fail. |
97. |
Kasoma kwa hamu Ili nikhitimu Chuo cha walimu Neneze ilimu |
nikakazaniyaI nipate ingiya na kuendeleya nilojipatiya |
I studied passionately and hard, To graduate and enroll In the teachers’ college to further my studies, To spread the knowledge I received. |
I -kazaniya syn.: kufanya kwa bidi “to put effort into sth.”
98. |
Lakini babangu Na mipango yangu Kasema mwanangu Kama radhi yanguI |
hakuniridhiya hakufurahiya nyumbani rejeya unaizengeya |
But my father didn’t accept this, And wasn’t happy with my plans. He said, ‘My child, please return home If you are searching for my blessings.’ |
I radhi “blessings, approvals.” In stz. 22–23 of the Utendi wa Mwana Kupona, the approvals are recalled to Mwana Kupona’s daughter and considered to be five in number: the approval of God, the Prophet, father, mother, and husband. The stanzas reads as follows: Mama pulika maneno / kiumbe ni radhi tano / ndipo apate usono / wa akhera na dunia, stz. 22; Nda Mngu na Mtumewe / baba na mama wayuwe / na ya tano nda mumewe / mno imekaririwa, stz. 23; “Listen to me, my dear; a woman requires the approval of five before she has peace in this world and the next: Of God and His Prophet; of father and mother, as you know; and the fifth of her husband as has been said again and again”.4
99. |
Kakoseya budi Nyumbani karudi Katika fuwadi Yangu makusudi |
kabadili niya kenda jikaliya huzuni kangiya yalipofifiya |
I had no other choice but to change my plan. I went back home and settled down there; In my heart, there was a sadness When my goals began to fade. |
100. |
Na siku za kwanza Sana kajikaza Kaanza jifunza Yote kamaliza |
nyumbani kungiya ndani katuliya mambo moya moya yakanieleya |
And from the first day I arrived home, I tried my best to feel settled inside. I started to learn one thing after the other: I completed everything, and I mastered it all. |
101. |
Pale jiranini Tangu skulini Akija nyumbani Kinena fulaniI |
kwalina jariya twaliko pamoya kuniangaliya twende kutembeya |
In the neighborhood, there was a young woman; Ever since our school days, we would be together. She used to come home to visit me; She said ‘So-and-so, let’s go out for a walk.’ |
I fulani (Ar.) “such-and-such man or thing,” “quidam, quaedam” (Krp. 73).
102. |
Katowa kauli Tena kwa ukali Na mara ya pili Mimi afadhali |
kamrudishiya nikimuambiya sambe kama haya hapa kubakiya |
I uttered some words in response to her, And harshly I told her, ‘Don’t ever say that again; It’s better for me to stay here.’ |
103. |
Tukitoka sana Twenda kupambana Wasio maana Mengi tutaona |
nde kutembeya na watu wabaya wasoona haya tusoyaridhiya |
If we go meandering a lot, We will meet bad people, Without worth or shame, And we will see a lot that we disagree with. |
104. |
Lakini swahibuI Kanza niatibu Katika kalibu Kasema twayibu |
kanikazaniya na kunangukiya imani kangiya twende mara moya |
But my friend kept insisting. She started making me feel guilty, begging me, And my heart softened for her. I said, ‘Alright, let’s go, just this once.’ |
I swahibu Ar. “friend” (Std. rafiki).
105. |
Sute tukatoka Tukenda haraka Hata tukifika Ni wa kula nyaka |
tukandama ndiya tupate rejeya tulokusudiya watu walokuya |
We left and went on our way. We went hastily, to be able to hurry back. And when we arrived at our destination, There were people of all ages. |
106. |
Kwaliko na watu Na wana watoto Ni ufu kwa tutuI Kamba twenzetu |
walotimiliya handa inukiya wamejikaliya siyawezi haya |
There were mature people, And young budding adolescents; Like an ill-assorted group, they were sitting. I told her, ‘Let us return; I can’t stand this.’ |
I ufu “rasped cocoa-nut which has not yet strained (kununua) or filtered” (Krp. 394); tutu “dish of cowpeas that have been boiled with maize or millet and sometimes mixed with grated coconut juice” (Mam. 768). Tutu and ufu become mixed in one dish. The metaphorical meaning here is that there is a melee of all kinds of people, including untrustworthy ones.
107. |
Kanambiya ngoja Tunaanza kuja Ukisha ziyoja Wewe hutotaja |
kwanza angaliya wataka rejeya kuzishuhudiya twende kunambiya |
She told me, ‘Wait, first have a look! We have just arrived, and you already want to return. Once you witness the wonders, You will not say that you want to return.’ |
108. |
Yakanipendeza Nami kajikaza Kawa ninateza Linkingiya jiza |
mimi mambo haya kibobweI kangiya na kushangiliya tukajirudiya |
I was pleased with these events; I too made an effort, and tightened my kibobwe. I was dancing and cheering on; When darkness befell upon us, we went back. |
I kibobwe Am. “a strip of cloth, like a kanga, worn tightly around the waist by women during dances” (Std. kibwebwe).
109. |
Na hapo ndiyani Kaja insani Akamba fulani Neno la moyoni |
sasa twarejeya kanifuwatiya hebu ningojeya nataka kwambiya |
While on our way back, A man came and approached me. He told me, ‘Oh so-and-so, please wait for me; I want to tell you something from my heart.’ |
110. |
Maneno matamu NusuraI fahamu Nikatabasamu Asali na sumu |
aliniambiya kuja nipoteya kamkubaliya nikanwa pamoya |
He told me very sweet things; I almost passed out. I smiled and accepted his request; I drank both honey and poison together. |
I nusura “about, nearly”; “a little within a hair’s breadth” (Krp. 287).
111. |
Siku hiyo nami Kaanda usemi Ni wengi kaumiI Na hata WarumiII |
niliporejeya mama kumwambiya pwani walokuya walihudhuriya |
And on that day, when I returned, I began talking, recounting to my mother: ‘Many people had come to the seafront; Even white people were there.’ |
I kaumi (Ar.) “people,” “crowd” (Std. watu) | II Warumi lit. “Romans,” but here referring to Wazungu “white people,” mostly tourists, according to Ustadh Mau. Interestingly, the conceptual blending of “Romans” and “white people” already has a long history. In the oldest known utendi, the Utendi wa Tambuka, the enemies of the Prophet and his allies are referred to as Warumi or Warumu, here referring to Byzantine Christians. In later poetry, the term is used interchangeably with Christians, eventually losing its religious connotation to refer to white people in general.
112. |
Kashika uradi Henda nikirudi Sijali baridi Mambo yakazidi |
kiukaririya kimuandamiya na wala udhiya mama kasikiya |
I held fast to this routine, and continued repeating it, Going back and forth in pursuit of the man. I didn’t mind the cold or the challenges I endured; Things intensified, and my mother heard about them. |
113. |
Kanikanya sana Akamba kijana Hayana maana Utajitukana |
na kuniziwiya si njema duniya hayo nakwambiya na sisi pamoya |
She constantly warned me and tried to stop me; She said, ‘Oh child, the world isn’t a good place. Those things are worthless, I am telling you. You will bring trouble on yourself and on us, too.’ |
114. |
Mimi asilani Walinikitwani Shetwani na jini Mwangu akilini |
sikumsikiya wawili pamoya menisimamiya wameniingiya |
Never did I listen to her. They had possessed my head, the two together: Satan and the devil stood before me. They had completely overtaken my sanity. |
115. |
Na miwili nyezi Muhibu mpenzi Kanatiya kazi Na kina shangazi |
ikisa timiya alinikimbiya ya mimba kuleya wakanitukiya |
After two full months, My dear lover left me. He left me with the burden of caring for his pregnancy, And the family of my paternal aunt hated me. |
116. |
Na wote kaumu Ila wangu umu Majuto adhimu Kakonda kwa hamu |
kanigeukiya hakunikimbiya yakanifikiya na mwingi udhiya |
And the whole community disowned me, Except my mother—she never left me. Immense regret befell me; I became emaciated from all the trouble and worry. |
117. |
Yule mvulana Mimi kimuona Muwisowe kanena Si wangu kijana |
alotenda haya alikikimbiya wanisingiziyaI mimba sikutiya |
The boy who did this, Every time I saw him, he would run away. He finally said, ‘You are pinning this on me That baby isn’t mine; I did not impregnate you.’ |
I kusingiziya syn.: kumzulia urongo “pinning a lie on someone”
118. |
Kastahamili Ala kulli hali Mpaka ajali Mwana ni rijali |
nikavumiliya nikajiziwiya ilipotimiya nilojizaliya |
I put up with it, and I was patient. In all matters, I put up with it. Until the day arrived that I delivered a baby boy. |
119. |
Na wala babangu Mambo ya matungu Ali TakaunguI Ninae mwanangu |
hakujuwa haya yaliotokeya kijisomesheya watu kiwambiya |
And my father wasn’t even aware of them, The bitter events that occurred. He was in Takaungu, teaching; ‘I have a daughter,’ he kept telling people with pride. |
I Takaungu “is the name of a large village close to Kilifi bay in Kenya; it was there the Marsue (Mazrui) dynasty fled after the capture of Mombasa by the Imam of Muscat. The place-name of this village indicates maji ya utungu, referring to its previously brackish water that later became drinkable” (Krp. 355).
120. |
Mume nikapata Na yaliyopita Kenda kaangata Khabari kipata |
kanikubaliya hakuyasikiya zitu kuneteya papo kajifiya |
I got a spouse, and my father accepted him. What had happened, he had not heard about. He went and bought furniture for me; When he heard the news, he died instantly |
121. |
Akabaki mama Huzuni daima Mpaka kakoma Kabakiya nyuma |
pweke kasaliya zisomwondokeya nae kajifiya na mwana pamoya |
My mother remained all by herself. She was always sad; it never left her, Until she too met her end and passed away. I remained behind, together with the child. |
122. |
Nami kaamuwa Nipate pumuwa Lakini Moliwa Ukaja nokowa |
niwage duniya na hunu udhiya hakujaaliya nipate saliya |
So I too decided to leave this world So that I too can be relieved from these pains. But God did not will it; You came and saved me, and I remained alive. |
123. |
Hiki ndicho kiswa Chote nimekwisa Ni mimi mkosa Mwane ibilisa |
kilonijiriya kukuhadithiya nilomridhiya kunikaribiya |
This is the tragedy that befell me; I have finished recounting it to you. I am the wrongdoer who gave in And allowed Satan’s child to come near me.” |
124. |
Umefanya wema Yote ulosema Nami tasimama Sitokusukuma |
hili kunambiya nimeyasikiya kukusaidiya hata mara moya |
[The man speaking:] “You have done well by telling me this. I have heard everything you said. I will stand firm to help you; I will not push you away even once. |
125. |
Lakini nataka Machache tamka Yasije wafika Utimu waraka |
kwako yambo moya wendo kuwambiya nao kama haya tuwape wasiya |
But I want one thing from you: Say a few things to inform others So that the same fate doesn’t befall them. Let us complete this writing so as to advise them.” |
126. |
Ninakushukuri Nami tadhukuri Wala si kathiri Wajitahadhari |
hili kunambiya machache tataya tayowataiya wakiyasikiya |
[The woman speaking:] “I am grateful to you for telling me this, And I will speak out, mentioning a few things— And it is not much that I will mention, So that they can be careful when they hear this. |
127. |
Mwana mwanamke Yeye hadhi yake Ni umwali wake Nde asitoke |
katika duniya ya kujivuniya kujihifadhiya kwenda kupoteya |
A girl in this world, Her virtue to be proud of Is to preserve her virginity. She should not go out wandering. |
128. |
Hiko ni kipai Mtu hakitwai Kawapa mabui Wala hachambui |
Mngu mekutiya akakitezeya wakupita ndiya akachatiliya |
This is a gift given to you by God A person shouldn’t take it and play with it, Giving it to friends passing by, Nor should she remove it and let it go. |
129. |
Kihifadhi sana Sifanye ujana Muwekee bwana Apate kunena |
na kuchangaliya kikakupoteya aje shuhudiya nimejivuniya |
Protect it well and take care of it. Don’t hang around with boys, lest you lose it; Keep it for your husband so that he can witness it, So that he can say, “I am so proud.” |
130. |
Wala sighurike Wale wanawake Yao usishike Hao lana yake |
ukawasikiya waliopoteya wakikuambiya Mngu mewatiya |
Don’t get tempted to listen To those women who have lost their way. Don’t trust what they tell you; They are cursed by God. |
131. |
Ni sisi banati Tujengao nti Tukijidhibiti Ni hono wakati |
wazi tawambiya na kuvunda piya na kujiziwiya wa kuendeleya |
It is we, the girls, I am openly telling you, Who build the country, and we destroy it too. If we are firm and restrain ourselves, Only then, we can progress. |
132. |
Na tuiwatapo Tukawa upepo Aw kama tapoI Ndipo nchi hapo |
ilo sawa ndiya hatwendi kumoya zote twapakiya tunajivundiya |
And when we forsake the right path, We become like the wind; we fly in all directions. Or like in a packsaddle, we pack in everything; At that time, we will break down the country. |
I tapo “bât d’âne en sparterie, forme besace” (Scl. 871).
133. |
Musighurikeni Ati uzunguni Kwa kutupa dini Wao ruhubani |
wakiwaambiya kumeendeleya na kuitukiya wataka kuliya |
Don’t be fooled when they tell you That the West is progressive Because they disregard religion and hate it. Their religious leaders want to cry. |
134. |
Mila ya kizungu Wote ulimwengu Wamefanya junguI Tuzidi utungu |
mingi ni mibaya wametufujiya watakatutiya kwa kuteketeya |
Most Western customs are bad; They have ruined the whole world for us. They have prepared a boiling pot, ready to throw us in To intensify our pain, burning us. |
I jungu “an earthen cooking pot” (Std. chungu) (Krp. 42); chombo cha kupikia mithili ya sufuria ambacho hutengenzwa kwa udongo “a pot to cook in, like a sufuria, but made of clay” (see also the picture in Kak. 148).
135. |
Hapa namaliza Nimewaeleza Ili kuwafunza Musije kuteza |
mwiso nawambiya yote mimi haya mambo ya duniya na watu wabaya |
I hereby conclude telling you the end. I have explained all this to you So as to teach you the ways of the world, So you don’t mess around with evil people. |
136. |
Ukiyona mtu Mara mbili tatu Mwambie sukutuI Kivue kiyatu |
aanda kwambiya maneno mabaya asiposikiya na kumpijiyaII |
If someone starts telling you Misguiding words, twice or thrice, Tell the person to shut up—and if he doesn’t listen, Take off your shoe and hit him with it. |
I sukutu (Ar.) “keep silent” (Std. -nyamaza). | II Hemistich adapted from what is also found in al-Ṭanṭawi’s Yā-bintī.
137. |
Atapokuona Hapo huyo bwana Kama mbwa maana Atake owana |
hukumridhiya tazunguwaI niya nyumbani takuya kama kishariya |
When he sees that you didn’t give in, Then that man will change his intentions. If he is worthy, he will come home, And he will ask you to marry him according to law.” |
I -zunguwa syn.: badilisha “to change.”
138. |
Asanta sana Yako ya maana Wenziyo zijana Inshaallah Rabana |
kwa ulowambiya uloelezeya wapate sikiya tatutimiziya |
[The elder person now answers:] “Thank you so much for what you have told them, The meaningful advice that you have explained So that your fellow youth can hear it. God willing, the Lord will convey it for us. |
139. |
Wewe huna mtu Wala huna kitu Kheri twende kwetu Na mwano kitutu |
aliosaliya katika duniya tukae pamoya tutakuyeleya |
You have no one left for you, Nor do you have anything in this world. It’s better that we go home and live together, And your little child, we shall care for him. |
140. |
Mimi nina mke Na kijana chake Amekwenda zake Na badili yake |
twaishi pamoya alina mmoya mewaga duniya wewe umekuya |
I have a wife; we live together, And had one child. She has passed away and left this world, And in her place, you have come.” |
141. |
Ninakushukuri Kwa kunisitiri Nami ni tayari Kwa zote amri |
yako njema niya katika duniya kukuitikiya utazonambiya |
[The woman:] “I am grateful for your good intentions Of protecting me in this world, And I am ready to heed your word In every demand you shall ask of me.” |
142. |
Hapa nimekoma Kwa hini nudhuma Ilahi Karima ya kuiyandama |
kuwapa wasiya nilowandikiya tatuonya ndiya ilo sawasiya |
Here I conclude, giving you advice Through this composition I have written for you. God the Most Gracious will show us the way, The one that is straight and must be followed. |
143. |
Ndimi Mahmoudi Mwane Ahmadi Namukinirudi Furaha tazidi |
nilo sema haya Amu mzaliya nilipokoseya mukiniambiya |
It is me, Mahmoudi, who has conveyed this. The son of Ahmadi, born in Lamu. And if you correct me where I have erred, I will be very delighted if you tell me. |
Figure 18
First page of the manuscript of the “Wasiya ya Mabanati” in Ustadh Mau’s handwriting
On the occasion of the first conference on Swahili literature at the University of Naples, organized by Flavia Aiello and Roberto Gaudioso in 2016, this poem was also read aloud, with a translation into Italian by Annachiara Raia under the title “Non incolpate la madre.”
A recorded audio version of the poem is freely available online at
Recordings of recitations of the poem are freely available online at
All these recorded versions are freely available at
See Kai Kresse, “Enduring Relevance: Samples of Oral Poetry on the Swahili Coast,” Wasafiri 66 (2011): 46–49.
John Williamson T. Allen, Tendi: Six Examples of a Swahili Classical Verse Form with Translations & Notes. (New York: Africana Pub. Corp. 1971), 70–71.