In Bemba (iciBemba), the concept of “from” is expressed through a sophisticated locative system that marks source, origin, and direction. Unlike English’s single preposition “from,” Bemba employs multiple grammatical strategies: the ku- locative prefix (Class 17) which can indicate both “to” and “from” depending on context, the standalone preposition kuli which functions as “to/at/from,” and the verb ukufuma (to come from) which explicitly marks origin. As a Bantu language with an extensive noun class system, Bemba expresses spatial relationships through prefixes that attach directly to nouns, creating highly agglutinated forms. The locative prefix ku- attaches to nouns to create directional meanings: ng’anda (house) becomes kúng’andá (to/from the house). The preposition kuli serves multiple functions—it can mean “to,” “at,” or “from” depending on the verb and context, and also functions as a copula introducing clauses. The most explicit way to express “from” is through the verb ukufuma (to come from, to originate), which can combine with locatives: nafuma ku Lusaka (I am from Lusaka). This lesson explores how Bemba speakers conceptualize and express source and origin through this layered locative system, demonstrating the elegant economy of a language where directional prefixes encode spatial relationships that English requires full prepositions to express.
Link to Course Index:
https://latinum.substack.com/p/index
FAQ: What does “from” mean in Bemba?
Bemba expresses “from” through multiple grammatical strategies: the locative prefix ku- (Class 17) which marks direction and can indicate source, the preposition kuli which means “to/at/from,” and the verb ukufuma (to come from) which explicitly indicates origin. These elements combine in Bemba’s agglutinative structure to create precise expressions of spatial and temporal source.
Key Takeaways: -
Bemba uses the locative prefix ku- (Class 17) to mark directional relationships including “from” -
The preposition kuli serves as “to/at/from” depending on context -
The verb ukufuma explicitly means “to come from” or “to originate” -
Locative prefixes attach directly to nouns: ng’anda → kúng’andá (to/from the house) -
Bemba’s agglutinative structure builds complex locative meanings through prefix combinations -
Understanding the three-way locative system (ku-/mu-/pa-) is essential for spatial expressions -
The same forms can indicate both “to” and “from” - context and verb choice determine meaning
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29.1a Umwana child afuma comes-from ku from sukulu school
29.1b Umwana (u-mw-ana) CL1-child afuma (a-fum-a) 3SG-come.from-FV ku (ku) LOC17 sukulu (sukulu) school
29.2a Naishile I-came kuli to bamayo mother-my mailo yesterday
29.2b Naishile (na-a-ish-ile) 1SG-PAST-come-PERF kuli (kuli) to/at bamayo (ba-mayo) CL1-mother.my mailo (mailo) yesterday
29.3a Baisa they-come kufuma from ku LOC Lusaka Lusaka
29.3b Baisa (ba-is-a) 3PL-come-FV kufuma (ku-fum-a) to-come.from-FV ku (ku) LOC17 Lusaka (Lusaka) Lusaka
29.4a Uyu this-one muntu person afuma comes-from ku LOC Kitwe Kitwe
29.4b Uyu (u-yu) CL1-this muntu (u-mu-ntu) CL1-person afuma (a-fum-a) 3SG-come.from-FV ku (ku) LOC17 Kitwe (Kitwe) Kitwe
29.5a Incwi letter yaishile it-came kuli to ine me kufuma from ku LOC tata father
29.5b Incwi (in-cwi) CL9-letter yaishile (ya-a-ish-ile) 9-PAST-come-PERF kuli (kuli) to ine (ine) 1SG.me kufuma (ku-fum-a) to-come.from-FV ku (ku) LOC17 tata (tata) CL1a.father
29.6a Kufuma from mune in mweshi month wa of Lupepe December twalefwaya we-want ukuya to-go
29.6b Kufuma (ku-fum-a) to-come.from-FV mune (mu-ne) LOC18-this mweshi (u-mw-eshi) CL3-month wa (wa) of Lupepe (Lupepe) December twalefwaya (twa-le-fway-a) 1PL-PRES-want-FV ukuya (uku-y-a) INF-go-FV
29.7a Ababili two-people bafuma they-come-from mu in calo country ca of Tanzania Tanzania
29.7b Ababili (a-ba-bili) CL2-two.people bafuma (ba-fum-a) 3PL-come.from-FV mu (mu) LOC18 calo (i-c-alo) CL7-country ca (ca) of Tanzania (Tanzania) Tanzania
29.8a Amatunda fruits yafuma they-come-from ku LOC mulimi farm
29.8b Amatunda (a-ma-tunda) CL6-fruit yafuma (ya-fum-a) 6-come.from-FV ku (ku) LOC17 mulimi (u-mu-limi) CL3-farm
29.9a Nafuma I-come-from ku LOC Copperbelt Copperbelt kale long-ago
29.9b Nafuma (na-fum-a) 1SG-come.from-FV ku (ku) LOC17 Copperbelt (Copperbelt) Copperbelt kale (kale) long.ago
29.10a Kuli from pa at mane yesterday ndakondwa I-am-happy saana very
29.10b Kuli (kuli) from pa (pa) LOC16 mane (mane) yesterday ndakondwa (nda-kondw-a) 1SG-be.happy-FV saana (saana) very
29.11a Imbuto seeds shafuma they-come-from ku LOC muti tree uukalamba big
29.11b Imbuto (im-buto) CL10-seed shafuma (sha-fum-a) 10-come.from-FV ku (ku) LOC17 muti (u-mu-ti) CL3-tree uukalamba (u-kalamba) CL3-big
29.12a Bafuma they-come-from kufuma from ku LOC ng’anda house muno this bushiku morning
29.12b Bafuma (ba-fum-a) 3PL-come.from-FV kufuma (ku-fum-a) to-come.from-FV ku (ku) LOC17 ng’anda (ing’-ng’anda) CL9-house muno (muno) this bushiku (bu-shiku) CL14-morning
29.13a Ubukulu greatness bufuma it-comes-from ku LOC mutima heart wa of muntu person
29.13b Ubukulu (u-bu-kulu) CL14-greatness bufuma (bu-fum-a) 14-come.from-FV ku (ku) LOC17 mutima (u-mu-tima) CL3-heart wa (wa) of muntu (u-mu-ntu) CL1-person
29.14a Abantu people bafuma they-come-from ku LOC fyalo villages fyapusanapusana different
29.14b Abantu (a-ba-ntu) CL2-person bafuma (ba-fum-a) 3PL-come.from-FV ku (ku) LOC17 fyalo (i-fy-alo) CL8-village fyapusanapusana (fya-pusana-pusana) CL8-different
29.15a Ubwafya knowledge bufuma it-comes-from kuli from abalumendo elders kufuma from kale long-ago
29.15b Ubwafya (u-bw-afya) CL14-knowledge bufuma (bu-fum-a) 14-come.from-FV kuli (kuli) from abalumendo (a-ba-lumendo) CL2-elder kufuma (ku-fum-a) to-come.from-FV kale (kale) long.ago
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29.1 Umwana afuma ku sukulu. “The child comes from school.”
29.2 Naishile kuli bamayo mailo. “I came to my mother yesterday.”
29.3 Baisa kufuma ku Lusaka. “They come from Lusaka.”
29.4 Uyu muntu afuma ku Kitwe. “This person comes from Kitwe.”
29.5 Incwi yaishile kuli ine kufuma ku tata. “The letter came to me from (my) father.”
29.6 Kufuma mune mweshi wa Lupepe twalefwaya ukuya. “From this month of December we want to go.”
29.7 Ababili bafuma mu calo ca Tanzania. “Two people come from the country of Tanzania.”
29.8 Amatunda yafuma ku mulimi. “The fruits come from the farm.”
29.9 Nafuma ku Copperbelt kale. “I come from the Copperbelt (from) long ago.”
29.10 Kuli pa mane ndakondwa saana. “From yesterday I am very happy.”
29.11 Imbuto shafuma ku muti uukalamba. “The seeds come from the big tree.”
29.12 Bafuma kufuma ku ng’anda muno bushiku. “They come from the house this morning.”
29.13 Ubukulu bufuma ku mutima wa muntu. “Greatness comes from the heart of a person.”
29.14 Abantu bafuma ku fyalo fyapusanapusana. “People come from different villages.”
29.15 Ubwafya bufuma kuli abalumendo kufuma kale. “Knowledge comes from the elders from long ago.”
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29.1 Umwana afuma ku sukulu.
29.2 Naishile kuli bamayo mailo.
29.3 Baisa kufuma ku Lusaka.
29.4 Uyu muntu afuma ku Kitwe.
29.5 Incwi yaishile kuli ine kufuma ku tata.
29.6 Kufuma mune mweshi wa Lupepe twalefwaya ukuya.
29.7 Ababili bafuma mu calo ca Tanzania.
29.8 Amatunda yafuma ku mulimi.
29.9 Nafuma ku Copperbelt kale.
29.10 Kuli pa mane ndakondwa saana.
29.11 Imbuto shafuma ku muti uukalamba.
29.12 Bafuma kufuma ku ng’anda muno bushiku.
29.13 Ubukulu bufuma ku mutima wa muntu.
29.14 Abantu bafuma ku fyalo fyapusanapusana.
29.15 Ubwafya bufuma kuli abalumendo kufuma kale.
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These are the grammar rules for expressing “from” in Bemba:
Bemba, like other Bantu languages, has three locative noun classes that express spatial relationships:
Class 16 (pa-): “at, on” (specific location on a surface) Class 17 (ku-): “to, from” (direction, general location) Class 18 (mu-): “in, inside” (containment)
For expressing “from,” the ku- prefix is most commonly used because it encodes directionality and movement.
The prefix ku- attaches directly to nouns to create locative forms meaning “to/from”:
ng’anda (house) → kúng’andá (to/from the house) sukulu (school) → ku sukulu (to/from school) Kitwe (Kitwe) → ku Kitwe (to/from Kitwe) muti (tree) → ku muti (to/from the tree)
The same form can mean both “to” and “from” - the verb determines the directional meaning: -
Naya ku ng’anda = “I go to the house” (motion toward) -
Nafuma ku ng’anda = “I come from the house” (motion from source)
Kuli functions as both a preposition and a copula with multiple meanings: -
As a preposition: “to, at, from” -
Naishile kuli bamayo = “I came to my mother” -
Kuli pa mane = “From yesterday” -
As a copula: Introduces clauses (similar to “that” in English) -
Used in compound tenses -
Connects subordinate clauses
Ukufuma is the infinitive form meaning “to come from, to originate.” It conjugates with subject prefixes:
1st person singular: nafuma (I come from) 2nd person singular: wafuma (you come from) 3rd person singular: afuma (he/she comes from) 1st person plural: twafuma (we come from) 2nd person plural: mwafuma (you [pl] come from) 3rd person plural: bafuma (they come from)
Ukufuma can stand alone or combine with ku- for emphasis: -
Nafuma ku Lusaka = “I come from Lusaka” (explicit origin) -
Baisa kufuma ku Lusaka = “They come from Lusaka” (they are coming from)
When using locatives, the verb must agree with the noun class of the subject:
Class 1 (umu-): umwana (child) → afuma (he/she comes from) Class 2 (aba-): abantu (people) → bafuma (they come from) Class 6 (ama-): amatunda (fruits) → yafuma (they come from) Class 10 (im-): imbuto (seeds) → shafuma (they come from) Class 14 (ubu-): ubwafya (knowledge) → bufuma (it comes from)
For temporal expressions, Bemba uses the same locative structures: -
Kufuma mane = “From yesterday” -
Kufuma muno bushiku = “From this morning” -
Kufuma kale = “From long ago” -
Kufuma mune mweshi = “From this month”
Abstract sources also use kufuma or ku-: -
Ubukulu bufuma ku mutima = “Greatness comes from the heart” -
Ubwafya bufuma kuli abalumendo = “Knowledge comes from the elders”
Mistake 1: Using only English “from” equivalents without understanding context -
❌ Trying to find a single word for “from” -
✓ Understanding that context and verb determine which strategy to use
Mistake 2: Forgetting noun class agreement -
❌ Abantu afuma (wrong class agreement) -
✓ Abantu bafuma (Class 2 plural agreement)
Mistake 3: Not recognizing the dual function of ku- -
❌ Thinking ku- only means “to” -
✓ Understanding ku- means both “to” and “from” depending on verb
Mistake 4: Omitting the verb ukufuma when origin needs emphasis -
❌ Ine ku Kitwe (incomplete - “me to Kitwe”) -
✓ Nafuma ku Kitwe (complete - “I come from Kitwe”)
Mistake 5: Confusing the three locative prefixes -
❌ Nafuma pa sukulu (wrong locative) -
✓ Nafuma ku sukulu (correct - directional)
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The Bemba locative system reflects deep cultural understandings of space, movement, and relationship. The three-way distinction (pa-/ku-/mu-) is not merely grammatical but embodies how Bemba speakers conceptualize their spatial world.
Class 17 (ku-) is particularly important because it encodes generality and directionality. When Bemba speakers say kúng’andá (to/from the house), they’re not specifying whether they’re on the house, in the house, or at the house - they’re indicating a directional relationship. This generality is culturally significant in a society where precise location matters less than movement and relationship.
In urban areas like the Copperbelt (Kitwe, Ndola, Luanshya), a variety called “Town Bemba” has developed with slightly altered grammar and many English loanwords. The locative system remains robust, but you might hear: -
Nafuma ku office (I come from the office - English loanword) -
Baisa kufuma ku town (They come from town)
In rural areas, traditional locatives are more strictly maintained, and the distinction between the three classes is more carefully observed.
Origin is deeply tied to identity in Bemba culture. When someone asks “Mufuma kwi?” (Where are you from?), they’re not just asking about current location but about ancestral homeland, tribal affiliation, and family connections. The response “Nafuma ku Bembaland” carries implications about language, customs, and social networks.
The phrase kufuma kale (from long ago) is particularly important in oral traditions. Elders are valued as sources of wisdom bufuma kuli abalumendo kufuma kale (knowledge comes from the elders from long ago), connecting the present generation to ancestral wisdom.
Kufuma ku mutima - “from the heart” (sincerely, genuinely) Kufuma pa nshi - “from the ground/earth” (from the beginning, fundamentally) Kufuma muno - “from here/now” (from this point forward) Kufuma kale - “from long ago” (traditionally, ancestrally)
In formal contexts (education, government, church), the standard Bemba locative system is maintained with careful attention to class agreement: -
Ubwafya bufuma ku masambililo (Knowledge comes from learning)
In informal conversation, especially among young urban speakers, there’s more flexibility: -
Nafuma ku movie (I come from the movies - casual register) -
Twafuma ku party (We come from the party - English loanword)
Different Bemba dialects show slight variations:
Aushi dialect: May use more conservative forms Lamba dialect: Closely related, very similar locative system Urban Copperbelt Bemba: More English loanwords, relaxed grammar Northern Province Bemba: More traditional, stricter class agreement
Bemba spatial grammar embodies a philosophy where movement is more fundamental than static location. The fact that ku- means both “to” and “from” reflects this - what matters is not the fixed endpoint but the directionality of the relationship. This aligns with a traditionally semi-nomadic pastoral and agricultural lifestyle where seasonal movement was normal.
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One of the classic works of Bemba literature, “Uwauma Nafyala” explores themes of migration, identity, and cultural change in colonial Zambia.
Umwaume man uukalamba big yali he-was afuma coming-from ku LOC fyalo villages kufuma from ku LOC bushi bush wa of kale long-ago Alayafwaya he-wanted ukuya to-go ku to calo country ca of bamusungu white-people ukwishiba to-know ifintu things fyasuma new**
Umwaume (u-mw-aume) CL1-man uukalamba (u-kalamba) CL1-big yali (ya-li) 3SG-PAST.be afuma (a-fum-a) 3SG-come.from-FV ku (ku) LOC17 fyalo (i-fy-alo) CL8-village kufuma (ku-fum-a) to-come.from-FV ku (ku) LOC17 bushi (bu-shi) CL14-bush wa (wa) of kale (kale) long.ago Alayafwaya (a-la-ya-fway-a) 3SG-PAST-go-want-FV ukuya (uku-y-a) INF-go-FV ku (ku) LOC17 calo (i-c-alo) CL7-country ca (ca) of bamusungu (ba-musungu) CL2-white.people ukwishiba (uku-ishib-a) INF-know-FV ifintu (i-fi-ntu) CL8-thing fyasuma (fya-suma) CL8-new
Umwaume uukalamba yali afuma ku fyalo kufuma ku bushi wa kale. Alayafwaya ukuya ku calo ca bamusungu ukwishiba ifintu fyasuma.
“A grown man was coming from the villages from the bush of long ago. He wanted to go to the land of the white people to know new things.”
Umwaume uukalamba yali afuma ku fyalo kufuma ku bushi wa kale. Alayafwaya ukuya ku calo ca bamusungu ukwishiba ifintu fyasuma.
yali - Past tense copula “he was” (ya- = Class 1 subject prefix + -li = past tense marker)
afuma - “coming from” - shows the dual directional nature of motion verbs. In this context, the subject is in motion FROM the villages.
kufuma ku bushi - “from the bush” - This uses both the infinitive kufuma (to come from) and the locative prefix ku for emphasis: literally “to-come-from at-bush”
wa kale - “of long ago” - The genitive connector wa (Class 14 agreement with bushi) links the noun to the temporal modifier kale
ukuya - Infinitive “to go” - The opposite directional motion to ukufuma
ifintu fyasuma - “new things” - fyasuma uses the Class 8 agreement prefix fya- to modify ifintu (things)
Stephen Mpashi (1920s-1980) was one of the pioneering Bemba-language novelists. “Uwauma Nafyala” (roughly “He Who Is Never Satisfied”) tells the story of a man’s journey from rural tradition to urban modernity, capturing the tensions of colonial-era Zambia.
This passage exemplifies the central theme: the movement kufuma (from) traditional life ku (to) modern life. The repeated use of locative markers (ku fyalo, ku bushi wa kale, ku calo ca bamusungu) structures the entire narrative as a spatial and cultural journey.
The phrase kufuma ku bushi wa kale (from the bush of long ago) carries deep resonance - bushi refers not just to physical wilderness but to the traditional way of life, and kale (long ago) invokes ancestral connection. The protagonist is leaving behind an entire cosmology.
Mpashi’s use of afuma (coming from) rather than alifuma (he came from) gives the sense of ongoing motion - the man is in the process of departure, caught between two worlds. This continuous aspect is typical of Bemba narrative technique, which often prefers aspectual marking that emphasizes process over completed action.
The destination ku calo ca bamusungu (to the land of the white people) uses the Class 7 locative ku- to mark the Copperbelt mining towns as a different kind of space - foreign, transformative, dangerous, and alluring.
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29.16a Mubemba traveler yali he-was ayafwaya wanting ukufuma to-depart ku from ng’anda home yakwe his
29.16b Mubemba (u-mu-bemba) CL1-traveler yali (ya-li) 3SG-PAST.be ayafwaya (a-ya-fway-a) 3SG-go-want-FV ukufuma (uku-fum-a) INF-depart-FV ku (ku) LOC17 ng’anda (ing’-ng’anda) CL9-house yakwe (ya-kwe) CL9-his
29.17a Bushiku morning bumo one alafuma he-departed kufuma from mu in mushi village ukuya to-go ku to calo country ca of kule far
29.17b Bushiku (bu-shiku) CL14-morning bumo (bu-mo) CL14-one alafuma (a-la-fum-a) 3SG-PAST-depart-FV kufuma (ku-fum-a) to-come.from-FV mu (mu) LOC18 mushi (u-mu-shi) CL3-village ukuya (uku-y-a) INF-go-FV ku (ku) LOC17 calo (i-c-alo) CL7-country ca (ca) of kule (kule) far
29.18a Pa at nshila road alakumana he-met na with abakashi women bafuma coming-from ku LOC mulimi farm
29.18b Pa (pa) LOC16 nshila (in-shila) CL9-road alakumana (a-la-kuman-a) 3SG-PAST-meet-FV na (na) with abakashi (a-ba-kashi) CL2-woman bafuma (ba-fum-a) 3PL-come.from-FV ku (ku) LOC17 mulimi (u-mu-limi) CL3-farm
29.19a Bamupusha they-asked-him kuti that “Mufuma you-come-from kwi?” where
29.19b Bamupusha (ba-mu-push-a) 3PL-3SG.OBJ-ask-FV kuti (kuti) that Mufuma (mu-fum-a) 2PL-come.from-FV kwi (kwi) where
29.20a Alasukila he-answered “Nafuma I-come-from ku LOC Luapula Luapula kufuma from ku LOC cibansa chiefdom ca of Mwata Mwata Kazembe” Kazembe
29.20b Alasukila (a-la-sukil-a) 3SG-PAST-answer-FV Nafuma (na-fum-a) 1SG-come.from-FV ku (ku) LOC17 Luapula (Luapula) Luapula kufuma (ku-fum-a) to-come.from-FV ku (ku) LOC17 cibansa (i-ci-bansa) CL7-chiefdom ca (ca) of Mwata (Mwata) chief Kazembe (Kazembe) Kazembe
29.21a Abakashi women balasampafye they-were-surprised ukumfwa to-hear ukuti that afuma he-comes-from kule far saana very
29.21b Abakashi (a-ba-kashi) CL2-woman balasampafye (ba-la-sampafye) 3PL-PAST-be.surprised ukumfwa (uku-mfw-a) INF-hear-FV ukuti (ukuti) that afuma (a-fum-a) 3SG-come.from-FV kule (kule) far saana (saana) very
29.22a Bumwi another mukashi woman alefusha she-asked “Kufuma from muli you-are ayende going kwi?” where
29.22b Bumwi (bu-mwi) CL14-another mukashi (u-mu-kashi) CL1-woman alefusha (a-le-fush-a) 3SG-PRES-ask-FV Kufuma (ku-fum-a) to-depart-FV muli (mu-li) 2PL-be.PRES ayende (a-yend-e) 2PL-go-SUBJ kwi (kwi) where
29.23a Mubemba traveler ati he-said “Ndeya I-go ku to Copperbelt Copperbelt ukufuna to-seek incito” work
29.23b Mubemba (u-mu-bemba) CL1-traveler ati (a-ti) 3SG-say.PERF Ndeya (nde-y-a) 1SG-go-FV ku (ku) LOC17 Copperbelt (Copperbelt) Copperbelt ukufuna (uku-fun-a) INF-seek-FV incito (in-cito) CL9-work
29.24a Abakashi women balamusuminisha they-encouraged-him ukuti that endeleni go-well pa on nshila journey
29.24b Abakashi (a-ba-kashi) CL2-woman balamusuminisha (ba-la-mu-sumin-ish-a) 3PL-PAST-3SG.OBJ-encourage-CAUS-FV ukuti (ukuti) that endeleni (endel-eni) go.well-IMP pa (pa) LOC16 nshila (in-shila) CL9-journey
29.25a Kufuma from apo there mubemba traveler alatemfya he-walked inshiku days ishitatu three
29.25b Kufuma (ku-fum-a) to-depart-FV apo (apo) there mubemba (u-mu-bemba) CL1-traveler alatemfya (a-la-temfy-a) 3SG-PAST-walk-FV inshiku (in-shiku) CL10-day ishitatu (i-shitatu) CL10-three
29.26a Pabushiku morning bwa of bwaine fourth alifika he-arrived ku at munshi town uukalamba big
29.26b Pabushiku (pa-bu-shiku) LOC16-CL14-morning bwa (bwa) of bwaine (bwa-ine) CL14-fourth alifika (a-li-fik-a) 3SG-PAST-arrive-FV ku (ku) LOC17 munshi (u-mu-nshi) CL3-town uukalamba (u-kalamba) CL3-big
29.27a Abantu people banji many bafuma they-come-from ku LOC maalo countries yapusanapusana different balikwata they-were apa here
29.27b Abantu (a-ba-ntu) CL2-person banji (ba-nji) CL2-many bafuma (ba-fum-a) 3PL-come.from-FV ku (ku) LOC17 maalo (ma-alo) CL6-country yapusanapusana (ya-pusana-pusana) CL6-different balikwata (ba-li-kwat-a) 3PL-PAST-be.present-FV apa (apa) here
29.28a Mubemba traveler alafwafwa he-looked-for incito work mu in maofisi offices yafuma coming-from ku LOC cisuba sun kufika until pa at kalingwa evening
29.28b Mubemba (u-mu-bemba) CL1-traveler alafwafwa (a-la-fwafwa) 3SG-PAST-search.for incito (in-cito) CL9-work mu (mu) LOC18 maofisi (ma-ofisi) CL6-office yafuma (ya-fum-a) 6-come.from-FV ku (ku) LOC17 cisuba (i-ci-suba) CL7-sun kufika (ku-fik-a) to-arrive-FV pa (pa) LOC16 kalingwa (ka-lingwa) CL12-evening
29.29a Pa at kalingwa evening alasanga he-found incito work mu in ma-mine mine Alikondwa he-was-happy saana very
29.29b Pa (pa) LOC16 kalingwa (ka-lingwa) CL12-evening alasanga (a-la-sang-a) 3SG-PAST-find-FV incito (in-cito) CL9-work mu (mu) LOC18 ma-mine (ma-mine) CL6-mine Alikondwa (a-li-kondw-a) 3SG-PAST-be.happy-FV saana (saana) very
29.30a Kufuma from muno this ubushiku day yafuma he-came-from ku LOC bushi bush ukuya to-go mu in calo country ca of bamusungu white-people ukufuna to-find bumi life busuma new
29.30b Kufuma (ku-fum-a) to-depart-FV muno (muno) this ubushiku (u-bu-shiku) CL14-day yafuma (ya-fum-a) 3SG-came.from-FV ku (ku) LOC17 bushi (bu-shi) CL14-bush ukuya (uku-y-a) INF-go-FV mu (mu) LOC18 calo (i-c-alo) CL7-country ca (ca) of bamusungu (ba-musungu) CL2-white.people ukufuna (uku-fun-a) INF-find-FV bumi (bu-mi) CL14-life busuma (bu-suma) CL14-new
29.16 Mubemba yali ayafwaya ukufuma ku ng’anda yakwe. “A traveler was wanting to depart from his home.”
29.17 Bushiku bumo alafuma kufuma mu mushi ukuya ku calo ca kule. “One morning he departed from the village to go to a far country.”
29.18 Pa nshila alakumana na abakashi bafuma ku mulimi. “On the road he met with women coming from the farm.”
29.19 Bamupusha kuti “Mufuma kwi?” “They asked him ‘Where do you come from?’”
29.20 Alasukila “Nafuma ku Luapula kufuma ku cibansa ca Mwata Kazembe.” “He answered ‘I come from Luapula from the chiefdom of Chief Kazembe.’”
29.21 Abakashi balasampafye ukumfwa ukuti afuma kule saana. “The women were surprised to hear that he comes from very far.”
29.22 Bumwi mukashi alefusha “Kufuma muli ayende kwi?” “Another woman asked ‘From (here) where are you going?’”
29.23 Mubemba ati “Ndeya ku Copperbelt ukufuna incito.” “The traveler said ‘I go to the Copperbelt to seek work.’”
29.24 Abakashi balamusuminisha ukuti endeleni pa nshila. “The women encouraged him (saying) that (he should) go well on the journey.”
29.25 Kufuma apo mubemba alatemfya inshiku ishitatu. “From there the traveler walked (for) three days.”
29.26 Pabushiku bwa bwaine alifika ku munshi uukalamba. “On the morning of the fourth (day) he arrived at the big town.”
29.27 Abantu banji bafuma ku maalo yapusanapusana balikwata apa. “Many people coming from different countries were here.”
29.28 Mubemba alafwafwa incito mu maofisi yafuma ku cisuba kufika pa kalingwa. “The traveler looked for work in offices from sunrise until evening.”
29.29 Pa kalingwa alasanga incito mu ma-mine. Alikondwa saana. “In the evening he found work in the mine. He was very happy.”
29.30 Kufuma muno ubushiku yafuma ku bushi ukuya mu calo ca bamusungu ukufuna bumi busuma. “From this day he came from the bush to go into the land of the white people to find new life.”
29.16 Mubemba yali ayafwaya ukufuma ku ng’anda yakwe.
29.17 Bushiku bumo alafuma kufuma mu mushi ukuya ku calo ca kule.
29.18 Pa nshila alakumana na abakashi bafuma ku mulimi.
29.19 Bamupusha kuti “Mufuma kwi?”
29.20 Alasukila “Nafuma ku Luapula kufuma ku cibansa ca Mwata Kazembe.”
29.21 Abakashi balasampafye ukumfwa ukuti afuma kule saana.
29.22 Bumwi mukashi alefusha “Kufuma muli ayende kwi?”
29.23 Mubemba ati “Ndeya ku Copperbelt ukufuna incito.”
29.24 Abakashi balamusuminisha ukuti endeleni pa nshila.
29.25 Kufuma apo mubemba alatemfya inshiku ishitatu.
29.26 Pabushiku bwa bwaine alifika ku munshi uukalamba.
29.27 Abantu banji bafuma ku maalo yapusanapusana balikwata apa.
29.28 Mubemba alafwafwa incito mu maofisi yafuma ku cisuba kufika pa kalingwa.
29.29 Pa kalingwa alasanga incito mu ma-mine. Alikondwa saana.
29.30 Kufuma muno ubushiku yafuma ku bushi ukuya mu calo ca bamusungu ukufuna bumi busuma.
This narrative demonstrates several important features of how “from” works in connected Bemba discourse:
Narrative Sequencing with kufuma: The phrase Kufuma apo (from there) functions as a discourse marker indicating temporal and spatial progression in the narrative. This is a common feature of Bemba storytelling.
Aspectual Marking: Notice the use of alafuma (he departed - Remote Past) versus bafuma (they come from - Present/Habitual). The narrative mixes tenses to distinguish background information (habitual, continuous) from main narrative events (completed, sequential).
Complex Locative Phrases: Kufuma ku cibansa ca Mwata Kazembe demonstrates how locatives can embed within genitive constructions. The structure is: from + LOC + chiefdom + of + Chief + Kazembe.
Directional Pairing: The narrative frequently pairs ukufuma (to depart from) with ukuya (to go to), creating a from-to directional axis: -
ukufuma ku ng’anda... ukuya ku calo (from home... to the country) -
yafuma ku bushi ukuya mu calo (he came from the bush to go to the country)
Class Agreement Complexity: Example 29.27 shows multiple class agreements: -
Abantu banji (CL2-people CL2-many) -
bafuma (CL2-come.from) -
ku maalo (LOC + CL6-countries) -
yapusanapusana (CL6-different)
Temporal “From”: Kufuma muno ubushiku (from this day) shows how temporal expressions use the same locative structure as spatial ones.
Metaphorical Movement: The final sentence uses kufuma ku bushi (from the bush) and ukuya mu calo ca bamusungu (to go into the land of the white people) metaphorically to represent not just physical movement but cultural and economic transformation - a major theme in mid-20th century Bemba literature reflecting the massive migration to the Copperbelt mining towns.
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Bemba uses a relatively phonetic Latin orthography. Key pronunciation notes for this lesson:
Consonants: -
c = [tʃ] as in “church” (e.g., calo [tʃalo]) -
sh = [ʃ] as in “shop” (e.g., shafuma [ʃafuma]) -
ng’ = [ŋ] as in “sing” (e.g., ng’anda [ŋanda]) -
f = [f] as in “far” (e.g., fuma [fuma]) -
y = [j] as in “yes” (e.g., yali [jali])
Vowels: -
a = [a] as in “father” -
e = [e] as in “bet” -
i = [i] as in “machine” -
o = [o] as in “go” -
u = [u] as in “flute”
Long Vowels (written doubled): -
aa = long [aː] -
ii = long [iː] -
uu = long [uː]
Key Words from This Lesson: -
kufuma [kufuma] - “from, to come from” -
kuli [kuli] - “to/at/from” -
ku [ku] - locative prefix “to/from” -
sukulu [sukulu] - “school” -
ng’anda [ŋanda] - “house”
Tone: Bemba is tonal with two tones (high and low), but tone is not marked in standard orthography. Native speakers learn tonal patterns naturally through listening. In this lesson, tone distinctions don’t create major comprehension problems for learners.
Common Pronunciation Errors for English Speakers: -
Pronouncing c as [k] instead of [tʃ] -
Not distinguishing ng’ [ŋ] from ng [ŋg] -
Shortening long vowels -
Adding schwa sounds between consonants -
Using English stress patterns instead of Bemba’s prefix-focused stress
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This Bemba language course is part of the Latinum Institute’s Modern Language Course series, designed specifically for autodidact learners. Each lesson is built from a frequency-ranked vocabulary list, ensuring that you learn the most commonly used words in systematic progression.
The Latinum Institute has been creating language learning materials since 2006, pioneering the construed text method for independent learners. Our approach emphasizes: -
Authentic native language usage rather than artificial textbook constructions -
Systematic vocabulary building through frequency-based selection -
Interlinear glossing that allows learners to understand complex sentences from the first lesson -
Cultural context that situates language within lived experience -
Literary citations that connect learners to real Bemba literature
About the Construed Text Method:
Interlinear glossing accelerates comprehension by allowing you to see the relationship between Bemba morphemes and their English equivalents. In Bemba, with its agglutinative structure and complex noun class system, this method is particularly powerful. You can see how prefixes build meaning:
a-fum-a = 3SG-come.from-FV
This transparency helps you internalize the grammatical patterns without extensive explicit rule memorization.
Course Structure:
Each lesson in this series focuses on one high-frequency word and demonstrates its usage across 30 carefully constructed examples. The progression from simple interlinear text (Section A) through natural sentences (Section B) to target-language-only text (Section C) gradually reduces scaffolding, building your confidence and independence.
The genre section (Examples 16-30) provides connected discourse, showing how the vocabulary works in authentic narrative contexts. This mimics how you’ll encounter Bemba in real reading and conversation.
For More Information: -
Course Index: https://latinum.substack.com/p/index -
Latinum Institute: https://latinum.org.uk -
Reviews: https://uk.trustpilot.com/review/latinum.org.uk
Learning Bemba:
Bemba is spoken by over 4 million people in Zambia and neighboring countries. It’s one of Zambia’s seven official regional languages and serves as a lingua franca across the Copperbelt and Northern provinces. Learning Bemba opens doors to: -
Rich oral traditions and folklore -
A growing body of written literature (novels, poetry, drama) -
Direct communication with Bemba speakers in Zambia and the diaspora -
Understanding of Bantu linguistic structures that apply across hundreds of related languages -
Insight into Central African history and culture
The Bemba language community is welcoming to learners, and there are increasing opportunities to practice through media (radio, music, online content) and direct interaction.
Next Steps:
After completing this lesson on “from” (kufuma/ku-/kuli), you’ll continue building your Bemba vocabulary and grammatical knowledge through subsequent lessons. Each new word adds to your expressive capability while reinforcing the grammatical patterns you’ve already learned.
The beauty of the frequency-based approach is that every word you learn has high practical value. “From” is a fundamental concept in any language, and mastering its expression in Bemba gives you access to a wide range of expressions about origin, source, movement, and cause.
Natotela sana (Thank you very much) for learning with us!
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