You can’t rewrite Amin’s legacy; it's there for all to see

Dear Cde Arafat, hulloo!
First things first, I am Nkwazi not Nkwanzi. I sincerely admit. I wrote an article on Idi Amin, which you intentionally confuted, convoluted, and misconstrued in the DN (August 24, 2025). 
May I briefly respond as thus:
1. “That President Obote "messed up"” 
I still stand by my assertion. Obote messed up bigly. For example, up to his removal, apart from committing atrocities like sending Amin to invade and topple Kabaka, Obote was aloof and out of touch. Divisionism and nepotism were rife and Amin didn’t evidentially aim or want to become President. Refer to https://www.monitor.co.ug/uganda/magazines/people-power/how-the-1971-overthrow-of-president-obote-was-hatched-1641098
2. “The Coup Was Not Bloodless?”
Truly, Amin’s coup was bloodless, which I still maintain. I though concur with you. There followed criminality that saw Obote’s loyalists hunted down and killed in the aftermath of the very coup, which I’m humbly heedful. I still commiserate with and respect the victims and their families as you correctly enumerated them. May their clean souls RIP. 
“Was Amin’s coup bloody or bloodless?”
 In my tome (forthcoming) Africa’s Military Coups d’état Fixed Feature: How Coloniality and Postcolonial Power Greed Cloned and Maintained the Phenomenon, I simply define bloodless coup as the one that takes place without shedding blood regardless of its aftermath. Factually, based on what transpired, Amin’s coup was bloodless. Methinks, you confused the coup and its aftermath, which was marked with brutalities and gross violations of human rights.
Regarding terrorising “Obote’s supporters, intellectuals, and Acholi and Langi tribesmen in the army,” admittedly, the aftermath of the coup was violent. Vis-à-vis the number of Amin’s victims, nobody knows the actual number. It all depends on who reports what and why. I, therefore, humbly aver. I didn’t aim to ‘erase’ Amin’s ‘bloodbath’, or sanction Obote’s. 
2. “Was Amin Not Corruption-Free?”
May I unapologetically accentuate. Trust me. I analysed Amin personally not his regime. The two are different entities, which occupied the same space and systems. Regarding Amin’s ‘extravagant life”, who, among postcolonial African rulers practically lived/live on chickenfeed? To exhume this, kindly, visit their “statehouses” or covert budgets. Therefore, there’s no distortion whatsoever. Please, reread the piece again. Regarding available literature, nowhere Amin’s accused of or implicated in any ill-gotten gains. 
Give the devil his due. Like others African potentates, Amin committed crimes but didn’t rob Uganda. His associates looted some Asian businesses over a year after the coup. To do justice, please, compare Amin with the likes of Abacha, Bokassa, Mobutu, Houphouet-Boigny, Kenyatta and suchlike who robbed or ruined their countries.  I’d advise you to read my book Africa’s Best and Worst Presidents: How Neocolonialism and Imperialism Maintained Venal Rules in Africa (2016), Langaa RPCIG, Bamenda, Cameroon.
Significantly, I also concur with you. Uganda’s economy either collapsed or tanked under Amin. Where, in Africa, except Botswana and Seychelles (currently), did any democratic or military rules develop or improve economy thenceforward?
  May I kindly repudiate your argument that “the absence of a paper trail of wealth does not mean absence of corruption!” Kindly note. Scripta manent (written words remain). If Amin were corrupt, 1) the world wouldn’t hide the boneyards of the spoils he left to his family. Is there any? Zilch, 2) Tanzania, whose founder was Obote’s enabler, friend, and protector, would have exposed him. Remember, Tanzania invented, sponsored, and span the myth that Amin was an anthropophagus. Refer to The Rise and Fall of Amin by Joseph Ogola Olita.
3. “Obote’s First Regime Was Nation-Building, Not Collapse”
Can you briefly enumerate Obote’s ‘accomplishments’ if any? Facing hostility from the Baganda whose Kabaka Obote overthrew after creating a one-party dictatorship, what did realistically the ‘Common Man Charter’ achieve? Like any potentate who opposed capitalism, Obote was a target like Nyerere and Kaunda were. Again, why did the duo survive and Obote go under if there isn’t anything fishy?
4. “Obote’s Second Administration Was Born in Hostility”
You argue: President Obote “messed up” in his second administration (1980–85) without noting the following facts: “President Obote returned to power in 1980 after nine years of devastation under Amin, inheriting a shattered economy, broken institutions…….” What did Museveni inherit? “Inheriting shattered economy” provides an opportunity to reverse it for competent heirs. You add “Obote II administration was immediately undermined by armed militias like Museveni’s NRA…..difficult.” I partly concur and differ with you. Didn’t Obote and Co. including Museveni, all backed by Tanzania, undermine Amin’s regime? 
I refute Obote’s palms (the builder/renovator). Can you show anything for that if anything? I however concur with you. Amin’s a Proxy. Whose proxy was Obote? Is there any postcolonial African ruler who was/isn’t?
You speciously posited. “Idi Amin's usefulness to his imperialist handlers lay in derailing Uganda’s socialist path under Obote….” My foot. Uganda never took a socialist path or anything like. Thus, your argument, go figure is farfetched. 
Finally, I didn’t intend to ‘rehabilitate’ or shampoo Amin vis-à-vis above, which you intentionally construed as revisionism though it’s truism. Why? You can’t rewrite true history since it reports everything sicut est.

Source: Daily Monitor  Sunday today.

Kuchepuka unaacha “Kitu kile kile kuitafuta kile kile”

Neno mchepuko, laini ya kando, nyumba ndogo, na mengine mengi yameongezeka kwenye msamiati wa Kiswahili siku hizi japo si mapya. Kiipya ni kuongezeka kwa wigo wa mawasiliano na hata kuzoeleka ambapo mambo mengi yaliyokuwa yamefichika yanafichuliwa. Sababu nyingine ni kutokana na kukosekana uaminifu na upendo kwa wanandoa, tamaa, na kuzidi kuvurugika kwa taasisi ya ndoa.

 Kuna visa vingi ambapo ndoa nyingi zimeharibika na kuvunjika kutokana na michepuko. Je, inakuwaje watu wawili waliopendana huamua kusalitiana wakijua wazi kuwa kufanya hivyo kunaweza kuwa na mwisho mbaya licha ya kuwaumiza wenzao? Jibu si rahisi na wala moja. Kuna sababu nyingi sababishi mfano, kuingia kwenye ndoa bila kufanya utafiti, maandalizi, uaminifu, na kukurupuka kwa wahusika. Sababu nyingine ni ukosefu wa maadili kijamii ambapo, zamani, mambo haya yalionekana kama machukizo tofauti na sasa yanapoanza kukubalika kutokana na sababu mbali mbali zikiwemo za kijamii na kiuchumi.

 Inakuwaje wanandoa wanakosa uaminifu ilhali wawalikutana, kupendana, na kuamua kufunga ndoa? Kama ilivyo kwenye swali kuu, majibu ni mengi na si rahisi japo zipo sababu nyingi.

            Mosi, licha ya watu wengine kutokuwa na uaminifu, kuna uwezekano walipooana, walifanya pupa na matarajio makubwa kuliko uwezo wao wa kuyakidhi. Kujua hili, tujiulize. Kwanini watu huoa na kuolewa? Mtaalamu na mwandishi wa masuala ya ndoa Jennifer Pace anatoa sababu kadhaa.

            Mosi, kupata uhalali wa kisheria wa wawili kuishi pamoja bila kubughudhiwa ambapo huanza maisha ya pamoja kupata kibali/uhalali kuishi pamoja toka kwa familia na jamii kwa ujumla, kutambulika, kuheshimika na kuwa na haki zote pamoja.

            Pili, kuonyesha kujitoa kwa kila mmoja kwa mwenzake na kupendana, kulindana, kuhifadhiana kwa wawili walio katika ndoa kuishi na kujenga familia pamoja.

            Tatu, ni hatua ya juu ya kuonyesha mapenzi kwa mwenzi kiasi cha kutegemeana na kusaidiana katika maisha ya wawili, na kujenga mtandao thabiti na wa kuaminika wa huduma kwa wawili. Mfano, unyumba ambao ni mojawapo ya hitajio na msingi mkuu wa ndoa, japo yeyote anaweza kuupata atakapo, si kila autakapo ataupata nje ya ndoa kutokana na vikwazo vilivyopo katika mahusiano ya binadamu. Mbali na unyumba, kuna kuzaa na kulea watoto, kuwalea, na kuwatunza . Hili uhitaji ukaribu na utayari kulitekeleza. Hii pia, hutoa fursa kwa watoto kujifunza mahusiano na upendo mbali na  kuwahakikishia usalama wanandoa na watoto wao.

            Mbali na sababu tajwa hapo juu, kuna sababu nyingine kama vile mazoea ya binadamu kuwa lazima wahusika wafunge ndoa ili kujenga familia na kuzaa watoto mbali na kuishi pamoja kisheria na bia kuingiliwa wala kubughudhiwa.

            Pili, wapo wanaofunga ndoa kutokana na msukumo wa jamii hasa familia. Wazazi wanataka kuona wajukuu wao na kuendeleza ukoo. Pia, wapo wanaolazimika si sababu wamependa au kupanga kufanya hivo. Hapa, ndipo linapokuja suala la ndoa za mkeka, ndoa za kutafuta vitu kama vile wazazi kutka mahali kubwa iwe fedha ua wanyama, kufuata kipato au utajiri wa mhusika mmojawapo na mengine kama mengi.

            Wakati tukiyadurusu haya, tukumbuke. Binadamu ni mwenye tamaa anayejijali kuliko wengine. Je anaachaje tabia hii? Hakuna jibu moja kukubaliana na ukweli kuwa ndoa ni tiba ya tatizo hili lisababishalo kutafuta michepuko wasijue si jibu bali tatizo. Hawa, sawa na wengine wanaofanya hivi, huwa wana tatizo ambalo wanashindwa kulitatua. Hamjasikia kuwa utamaliza mabucha lakini nyama ni ile ile? Kama nyama ni ile ile, sasa inakuwaje mtu anakimbia “nyama ile ile” kwenda kutafuta nyama ile ile? Hapa ndipo mzizi wa tatizo, yaani kukataa kukubali kuwa nyama ni ile ile. Hivyo, chanzo kikubwa cha tamaa na uwepo wa michepuko, licha ya tamaa, ni ujinga na kukataa halisia wa kimaumbile na ukweli.

            Tunashauri wanandoa waangalie faida na hasara za michepuko kwa afya na maisha yao na wenzao. Michepuko, licha ya kusababisha msongo wa mawazo wa kutunza siri, inasababisha watu wengi wapunguze umri wao wa kuishi tokana na msongo wa mawazo na shinikizo la kutumikia mabwana wawili. Hapa jibu ni kuacha tamaa. Kwani, nyama ni ile ile.

Chanzo: Mwananchi, Jpili leo.

Fyatu ‘kuchangisha’ matrilioni ya mchongo wa kampeni

Japo mie na chata letu tumepiga njuluku za mafyatu hata kabla ya dunia kuumbwa, lazima tuzidi kuwafyatua ili wasitufyatue. Hakuna wakati mzuri wa kufyatua njuluku za mafyatu hasa wale mafisi na mafisadi kama huu. Kwa vile huu ni wakati wa kupika kura ya kula, lazima wasaka kura ya kula waliwe na wapika kura ya kula. Hapa, ndipo kamchezo ka kufa kufaana huchezwa vilivyo. Hivyo, mafyatu wangu msinishangae kwa kile nitakachofyatua hapa katika harakati za kufyatua maulaji ya kuwafyatuliwa mafyatu waliogoma kufyatuka wakaishia kufyatuliwa badala ya kufyatuka na kufyatua wawafyatuao.

         Kwa vile mie ndiyo dingi hata mungu wao, lazima niwafyatue. Nisipowafyatua, ima watajifyatua, kufyatuka, kufyatua au kufyatuliwa na wengine. Si mnawajua mafyatu walivyo fyatu hasa kwa vitu visivyo na maana kwao kama kukubali kufyatuliwa wakati wana kila pawa ya kufyatua wanaowafyatua. Hivyo, mjue wazi. Ninakuja na dili la kuchangisha michongo, sorry, michango kwa ajili ya uchakachuaji, uchafuzi, sorry, uchaguzi mkubwa. Sitajali namna ulivyopata njuluku iwe ni kwa kuuza bwimbwi, ufisadi, au ujambazi, sijali. Iwe ni malipo ya ngono, sadaka, ujambazi nk, mie sijali. Duniani, hakuna njuluku chafu hata itokane na mambo machafu vipi.

        Fyatu sitauliza namna wachangiaji wangu walivyotengeneza njuluku zao. Wewe kama ni fisadi, jambazi, kahaba, tapeli, mpiga ramli nk, lete mchango wako Fyatu aufyatue ushind ili tufyatue ulaji wa dezo pamoja. Njoo tena hadharani bila wasi wasi wowote. Wote wenye maskandali makubwa kama akina IpTL, Kagoda, na wengine, leteni michango yenu ili madhambi yenu yasafishwe kwa ushindi wa Fyatu pale kwenye boksi. Huuni wakati wa madili siyo maadili. Nani aliwahi kula maadili?

        Najua yapo mafyatu yanayoshangaa inakuwaje Fyatu mzima na heshima na udhu wangu napwakia njuluku chafu bila kujali zilivyochumwa au kutengezwa kwa madhambi machafu kuliko hata ya ibilisi mwenyewe na Yuda Iskarioti yasijue hawa jamaa bado wamo duniani tena katikati yao. Nani aliona madhabahuni wahusika wakihoji au kushuku watoaji namna walivyopata au kutengeza njuluku hata wawe wanatia shaka namna gani wakati lao moja? Nani aliwahi kuhoji hizo njuluku zinavyotumika? Mbona wapo wengi wachumao madhabahuni na kwenda kuhonga machangu hata wengine kufunga ndoa za siri? Kwani, mafyatu hawajui au kwa vile hatuwafyatui? Kiendacho kwa mganga huwa hakirudi wala kurudishwa? Nani aweza kuwa na uthubutu wa kuuliza maswali ya kifyatu kama yangu? Thubutu! Wakifanya hivyo, watakula mafi yao kama Kimarooh aliyekataa kuiba? Ukinichangia, jua unachonga mchongo wa kula baadaye.

        Kwa vile ushindi wangu utakuwa ni wa mafyatu wote waliogoma kufyatuka, kutufyatua, na kutuacha sisi tuwafyatue kirejareja, ninachoweza kusema ni kimoja tu. Nyie mafyatu wakumbaff, leteni njuluku zenu ili nizitumie nishinde halafu ‘niwape’ sorry, mnipe ulaji wa kurejesha njuluku zenu kama zangu. Nitakuwa nikila nyama wakati nyinyi mkimeza mate na kujilaumu wa kujiruhusu kufyatuliwa mkenge mchana kweupe kana kwamba hamna macho au uwezo wa kufyatuka na kufyatua wawafyatuao. Hamkuambiwa kuwa fedha huleta fedha? Unawafyatua mafyatu baada ya kukufyatua kwenye kipindi cha mchakato kwa miaka metano. Huku huitwa kufyatuana ambako wanene tunawafyatua wachovu.

        Nikishinda, tena kwa kishindo, nitaashika patamu ilhali wabaya wangu wakishika au kushikishwa pachungu. Hapa, lazima watakaonichangia njuluku nao wale utamu kama ninavyokula mimi. We, usicheze na utamu. Japo, mara zote, ahadi huwa vigumu kutekelezeka, kipindi hiki, naapa nitazitimiza hata kwa kutozitimiza, sorry, zote. Muhimu, kwangu, wachangiaji ni bora na muhimu kuliko wapika kura ya kula makapuku wasio na meno ya kutafuna kaya kama washitiri wangu. Ukitaka kufaidia maulaji chini ya utawala wangu, changia kampeni zangu. Kuchangia ni bora kuliko kupika kura ya kula.

        Sera yangu ni madili siyo maadili. Ijulikane. Sera yangu kuu ni kujihudumia siyo kuhudumia wengine. Ni kuwatumia na kutumikisha mafyatu na siyo kuwatumikia. Ni kuwafaidi siyo wao kufaidi sera zangu, ni kuvuna nisipopanda. Ni kuchuna na siyo kuchunga. Kimsingi, sera yangu ni kufyatua siyo kufyatuliwa. Nani anataka kufyatuliwa usawa huu? Mie na genge langu lazima tule kwanza tena bila kunawa wala kuomba.  Huku huitwa kufyatua au kugonga. Lazima ufyatue kabla ya kufyatuliwa; ugonge kabla ya kugongwa. Tukishinda, lazima tule kwa mikono ni miguu. Najua wabaya wetu wataseme tunakula kama mainzi. Juzi, nilimsikia adui mmoja akionya mafyatu eti wasinipe kura ya kula kwa vile nitakula na kunonihino humo kama mainzi machafu na mafu.

        Hawa wanaonilinganisha na mainzi wangoje niukwae. Watajua kuwa hawajui. Unawezaje kunilinganisha na midudu inayokula na kunonihino na kutapika humo humo? Nawaacha wazoze. Wajue nikishaula wataula wa chuya kiasi cha kujikuta wakinonihino kwenye debe kwa kashafa hii. Hivi, leo ni siku gani na niko wapi nikiongelea nini? Kumbe naongelea michongo!

Chanzo: Mwananchi J'tano leo.

Chungeni watoto wasiwaharibie ndoa

Japo watoto ni neema katika ndoa, wana changamoto tena nyingi tu. Si watoto tu. Hata mafanikio yawe ya elimu na mali, vyote vina changamoto zake. Katika kuzingatia na kulijua hili, leo, tutadurusu visa viwili vilivyowaletea changamoto na mtihani wanandoa karibia wakosane kutokana na kuharibika au kuharibikiwa kwa watoto wao.
Katika kisa cha kwanza binti alipachikwa mimba mtaani. Baada ya taarifa za kuwa na mimba kujulikana kwa wazazi, baba alianza kumtuhumu na kumlaumu mke. Alishangaa ni kwanini binti alipata mimba bila mama hakujua kana kwamba ndiye alimpa hiyo mimba. Mume hakutaka kujipa muda wa kudurusu changamoto, mazingira, na wakati tuliomo. Alichoona cha maana ni kukimbilia kumlaumu mama kana kwamba kuna mzazi anataka mwanae aharibikiwe. Bila kufanya utafiti wa kina na kujiridhisha, japo kwa kumbana mtoto aeleze chanzo cha yote haya, baba alikimbilia kumlaumu mkewe kana kwamba alikuwa akiandamana na binti yao kila alipokwenda.
Katika kadhia hii, baba alishindwa kujua kuwa binti yao alikuwa binadamu mwenye utashi, malengo, hata, wakati mwingine, ujanja kuliko wazazi wake. Pia, baba alishindwa kujua kuwa kulaumu kusingeleta suluhisho la tatizo bali kuzalisha matatizo mengine na kupoteza fursa ya kumsaidia binti yao pia ndoa yao ukiachia kuzidi kumuumiza mkewe. Wakiwa wamekwama kwenye kulaumu, mama aliamua kwenda kwa wazazi wake na kuwahusisha. Walimwita mkwe wao na mjukuu wao kutafuta namna ya kuwasaidia. Kuna usemi kuwa aliyeko nje ya uwanja, anaona vizuri mpira unavyocheza kwa sababu hayuko chini ya shinikizo la mechi.
Kwa kutumia busara na uzoefu wao, waligundua kuwa hapakuwa na kosa la mzazi yeyote bali tamaa na ujinga wa mjukuu wao. Kwani, katika kumbana, mjukuu wao aliwaambia namna alivyoweza kuwaficha wazazi wake kwa kujionyesha alikuwa mtoto mwema, mwenye malengo makubwa, na aliyewasikiliza hadi wakamuamini kiasi cha kutomshuku kuwa alikuwa anajihusisha na mapenzi kabla ya ndoa.
Kufupisha kisa kirefu, baada ya wazazi kuhusisha busara na jicho la tatu, walipata suluhu wakaacha kulaumiana na kujikita katika kumsaidia binti yao. Kimsingi, waliridhika na kukubaliana kuwa hakukuwa na mwenye makosa wala mwenye kuharibu maisha yake zaidi ya binti yao. Hivyo, walisimama pamoja kutafuta namna ya kumsaidia. Kwani, maji yalikuwa yameishamwagika.
Katika kisa cha pili, mtoto wa kiume aliyekuwa akisoma chuo, alirudi nyumbani na kukatisha masomo ghafla. Wazazi walishangaa sana na kujiuliza nini kilikuwa kimemsibu mtoto wao. Badala ya kulaumiana, wazazi hawa walishirikiana kutafuta chanzo. Katika kudurusu na kutafuta jibu, waligundua kuwa kumbe mtoto wao alikuwa na urahibu wa kucheza kamari. Hivyo, kila senti waliyomtumia, aliitumia kucheza kamari au kubet kama inavyojulikana akitegemea angetengeneza mamilioni ya fedha aachane na kuwaumiza wazazi wake kumgharimia. 
Kimsingi, licha ya tamaa na ujinga, kijana alikuwa na lengo zuri ila alitaka kulitimiza kwa njia mbaya ya kubabaisha. Hapa inabainisha usemi kuwa unaweza kufanya jambo zuri kwa njia mbaya japo hatujui kama unaweza kufanya jambo baya kwa njia nzuri. Inawezekana. Kwa wanaokumbuka kisa kilichotoka Kigamboni miaka ya nyuma, kuna jamaa alivunja nyumba na kuiba chakula akaacha fedha na runinga. Alipokamatwa, alikiri kutenda kosa na akaeleza kuwa sababu ilikuwa ni njaa. Kwa kuangalia mazingira ya tukio na namna ‘mwizi’ yule alivyokuwa muaminifu kwa kutoiba fedha na runinga, wenye nyumba walimhurumia na kumpa debe la unga, maharagwe, na sukari na kuacha naye.
Chanzo. Mwananchi Jpili jana.

Dar––si––Salama ilivyomfyatua Fyatu akafyatuka!

Baada ya kukaa majuu kwa ngwe nyingi, kfyatufyatu si nikajitia kiherehere na mbambamba kwenda kujinoma Dar––si––Salama. Badaa ya kwenda Arusha, Moshi, na Ushoto na kufaidi kila kitu na makandokando, likaja wazo la kufyatua kitu hiki na namna nilivyofyatuliwa kulhali. Bila hili wala lile, niliamua kutua Dar––si––Salama japo kujikumbasha zama zangu Dar. Mara hii, sikufikia Kariakoo nilipokulia. Badala yake, nilijinoma Mikocheni kwa Warioba tulipopiga kambi kabla ya kukitoa na kuelekea South. Nigefikiaje sehemu ambayo imeharibiwa na kuharibika kiasi cha kutorekebishika? Kabla ya hapo, tulifikiria kutua KIA ili tujinome zetu Arushwa, sorry, Arusha tukidhani bado inazo sifa na ujiko wake vya zama zile za dhahabu ilipokuwa Dar Salaama na si Dar––si––Salama au Dar–al–Shari yenye fujo na misongamano. Bwana mdogo Sirili analijua hili vizuri.
         Kwa uamuzi huu, wacha yanikute ya kunikuta kiasi cha kuapa na kujuta kuwa sitafanya kosa hili tena vinginevyo mambo yabadilike––kama yatabadilika au mafyatu wafyatuke na kuyaweka sawa badala ya kuwekwa sawa na wale wanaowaweka sawa aka kuwafyatua wakidhani wako sawa wakati si sawa. Hata hivyo, ni miujiza gani itatokea mambo yabadilike wakati wahusika wamegoma kubadilika? Nani atabadilisha nini wakati wanaopaswa kubadilika wamebadilika kwa kutobadilika?
        Ile kutia guu kwenye uwanja wa mapipa wa Mwalimu Mchonga nilishangaa sana namna jiji lilivyobadilika hata kuharibika–––niseme kuharibwa–––kwa sababu hadi sasa, sijazijua hasa nikikumbuka namna Mwendaze Joni Kanywaji Makufuli alivyokuwa ameupendelea akitaka uwe kama majuu. Nilifurahia mijengo inayoota kama uyoga tena haraka bin vuu. Sambamba, nilijikuta nikishuku, kuhuzunika, na kulaumu kwa sababu ya kutojua kama ujenzi au tuseme uoteshaji wa mijengo hii unafuata sheria na taratibu ili baadaye isigeuke makaburi ya halaiki itakapoanza kuporomoka kama maadili yaliyosababishwa na kupanda kwa madili ambayo ni chanzo kikubwa cha yote haya. Hakika, nilifurahia ongezeko la ndinga japo nilisikitishwa na namna zinavyotumika hovyo mbali na kusababisha mateso, misongamano, uchafuzi wa mazingira, na usumbufu usiomithalika. Pia, nilihuzunika kushuhudia namna mafyatu wanajipa moyo kuwa mambo yatakuwa poa soon. How soon is soon? Nani atayafanya yawe poa wakati wanaopaswa kufyatuka na kufyatua wanaowafyatua wamepoa kama siyo kupozeshwa na wale wanaowafyatua tena kijingajinga?
        Baada ya kutua home na kupumzika si nikaamua kwenda kuwatembelea maswahiba zangu wa mitaa ya Msimbazi na Mbaruku na kuhami msiba wa ndugu rafiki na fyatu Hussein Ahmed (RIP). Wee, nani angeamini kuwa ingenigharimu wiki nzima njiani kuendesha sehemu ambayo zama zile za dhahabu ilitumia dakika kumi! Kwanza, sikuamini kuwa kuna fyatu mwenye akili zake–––hata ziwe mbaya au pungufu vipi––angeweza kuendesha chombo cha moto kuelekea upande usioruhusiwa au kukatisha kwenye taa nyekundu wakati akijua madhara ya kufanya hivyo kwake na wengine. Kitu kingine, mafyatu wa Dar wanaishi kila fyatu kivyake kana kwamba wanaishi peke yao. Hakuna anayejali hatari au uwepo wa wengine. Kila fyatu anataka awahi bila kujua kuwa anaweza kuwahi au kuwawahisha wenzake kaburini au mochwari!
        Pili, hadi sasa sijajua kama Dar si Salama ina wabobezi wa upangaji miji mbali na wenye akili lau timamu kuona haya yanayofanyika kiasi cha kuathiri uchumi wa jiji na mafyatu binafsi tokana na kupoteza muda kwenye misururu mbali na kuongeza carbon print bila sababu. Je, wachumi siyo wachumia tumbo, wanasemaje kuhusiana na kufyatuliwa huku kwa mafyatu na Dar yao?
        Tatu, siamini kuwa kuna mafyatu wenye akili wasioona hatari inayosababishwa na uendeshaji vyombo vya fire bila kufuata kanuni na sheria. Katika kuhojihoji, niligundua kuwa kumbe wengine wanaoendesha hivyo vyombo vya fire bila kufuata sheria wamepiga shule hadi chuo kikuu bila kuelimika kama wale wanaowafyatua kwa kutumia unene wao.
        Nne, hadi sasa siamini kuwa kuna mafyatu wanene wenye akili wanaoona ninayoona halafu wakayafumbia macho na kutafuta majibu ambayo kimsingi, si majibu bali matatizo zaidi kama kujipendelea kwa kutumia ving’ora. Ili kuondoa misongamano na uchelewaji na upotevu wa fedha na muda, napendekeza kila fyatu awe na king’ora hata kwenye baiskeli ili asichelewe aendako. Sijui hapa nani anamdanganya au kumfyatua nani wakati wote ni wahanga wa jinai hii ya kujitakia tokana na tamaa, ubinafsi, na uzwazwa?
        Tano, nilishangaa kuona mafyatu wakifanyia biashara mashimoni pale Kalia koo. Sehemu wanazofanyia hasara, sorry, bihasara ni hatarishi kwao na wateja wao. Kuna joto la kuua fyatu mbali na mikelele ya matangazo ya biashara uchwara pale maeneo ya Karumekenge. Ukikaa pale muda mrefu, kama hugeuki kichaa ujue ulishakuwa kichaa tayari au una changamoto ya afya ya akili ambayo huijui wala kujijua. Kimsingi, mafyatu wote unaowaona pale wakiuza au kununua wana changamoto hii au kwa lugha ya kitaalamu ni vichahaa.
        Nimalize kwa kuhoji. Nini kiliikuta Dar yetu kiasi cha kugeuka kero badala ya Bandari Salama iliyogeuka Bandari Shari? Je nini kifanyike kuinusuru Dar yetu tuliyoipenda na kuizoea? Je, hakuna namna ya kufanya hivyo? Kwanini wengine waweze sisi tushindwe? Hayo ndiyo mafyatuzi na masahibu yaliyonikuta na ujumbe wangu Dar kabla ya kukitoa kuelekea J’burg South. Kumbe nimeishafika Ukanadani!
Chanzo: Mwananchi leo.

There’s good thing unheard about Amin

 

Idi Amin Dada, former Ugandan tyrant shocked the world when he staged a successful bloodless coup in 1971 against Milton Obote who was attending commonwealth Conference in Singapore. Canny, eccentric, controversial, gullible, and illiterate, Amin, just like other postcolonial flunkeys, was a product of the then cold war realpolitik. At a time, Ugandans were sick and tired of Obote after showing cracks in his regime. They acclaimed Amin as a redeemer who became an anathema. For few months, thereafter, unsuspecting Ugandans were on cloud nine after getting rid of Obote. Had they known? Another ogre’s bursting onto the scene to, later, mercilessly butcher and terrorise them for nearly a decade.

            Despite his brutality and controversy, Amin has refused to become a footnote and contentiously etched in the history of Uganda. For the beneficiaries of nepotism and intemperate freedom for his army to act with impunity, Amin was a hero. To his victims, Amin’s a vampire hell-bent to devastate the country and its people as he did for eight years. Those whom Amin bamboozled were elites and Indians whom he later killed and expelled correspondingly. The expulsion of Asians (of course) British citizens infuriated Britain and the West helped Amin to topple Obote whom they deemed a socialist due to his closeness with Nyerere. Amin might have been illiterate but not stupid. He had already befriended the rich Saudi house in Saudi Arabia and Libyan former strongman Muamar Gaddafi under the banner of Islam. What is clear is that Britain cloned Amin.

As the time went by and Amin showed his true colours, he lost Britain’s leverage. The BBC (1^stJanuary, 2005) notes that “by the end of his reign Amin had fallen out with Britain and given himself the title of Conqueror of the British Empire in Africa in general and Uganda in particular.” The relationship between Amin and the West was nothing but the nap of two strange bedfellows in the same bed where everyone was scheming to stab another in the back whenever an opportune time avail itself. Amin’s cloners wanted a stooge they would easily manipulate and mis/use for their evil and veiled interests. Thus, Amin’s a varmint of coloniality like he admits his illiteracy and poverty, which motivated or rather pushed him to join the military. Brainyquote quotes Amin saying, “I was a good soldier in the British Army. I was born in a very, very poor family. And I enlisted to escape hunger.” And Amin’s dead right.

 Britain was the first country to recognise Amin’s regime soon. Quoting the Library of Congress, Uganda Forum.org notes that quickly, Britain, Israel, and the US recognised his government. On the contrary, Presidents Nyerere, Kaunda, Kenyatta, and the OAU initially disputed the legality of his regime. Forum.org notes that Nyerere he offered sanctuary to Obote as he hatched a vindicatory plot to facilitate his attempts to raise a force to return to power, which he successfully did and later messed up.

Furthermore, Amin’s former military boss, Major Ian Grahame in the King’s African Rifles (KAR), described him as being as strong, a perfect choice for brutalising his people. Therefore, his cloners thought he would sheepishly receive orders. Similarly, thanks to being illiterate, Amin would create countless enemies within the ranks, which would force him to heavily depend on his cloners. At some points, Amin was a “heavyweight boxing champion 1951-1960” the CNN (June 8^th, 2011) the title he held unvanquished.

Being so credulous and illiterate, Amin became an ideal choice for colonial monsters for their dirty laundry. His alarming and bullish physique enabled him to join the KAR wherefrom Amin went on to become a colonel in the Uganda Army (1962-1971). Essentially, those who cloned and installed Amin wanted a bullish and rancorous ‘buffoon’ like Nyerere used to refer to him, or bumbling buffoon, as once the BBC referred to him, who’d be busy womanizing, fooling around, and terrorising his population so that it can toe the line for his cloners to easily exploitation, rape, and rob his country. And indeed, Amin was exactly that. Like another military buffoon and goon, Bokassa (CAR), Amin had innumerable wives and children and earned the title Big Dad, which he cherished, among others he ludicrously added to his name. 

In sum, I can comfortably aver. There’s something good about Amin. Love or loathe him. Despite all phantastic or true allegations and ignominy, one thing I’ve never heard about Amin is corruption or amassment of ill-gotten wealth. To help me, compare Amin with the current African regimes matters corruption and pass your own informed judgement.

Source: Daily Monitor Sunday today.

Wanandoa mnapokosana msidhuru wasiohusika

Si mara ya kwanza wala ya mwisho kujadili mauji na ukatili dhidi ya akina mama na watoto tokana na kutoelewana katika ndoa. Japo hakuna habari nzuri, mauaji ya watoto na wanandoa yatokanayo na kutoelewana kwa wanandoa yanazidi kushamiri nchini. Mauaji ya namna hii yamekuwa matukio ya kawaida yanayoripotiwa na vyombo vyetu vya habari hata vya nje ya nchi. Vyanzo vikubwa vya jinai hii inayozidi kushamiri na kupoteza maisha ya watu wengi tena wasio na hatia husababishwa na vitu kadhaa. Mojawapo ya visababishi vya mauaji haya ni ukosefu wa uaminifu katika ndoa, changamoto ya afya ya akili, ujinga, ukatili dhidi ya akina mama na watoto, uzinzi, na kukosekana au kuzidi kuporomoka kwa maadili hasa kuhusiana na mahusiano ya kindoa.

            Kwa mfano, takwimu za mwaka 2019 za jeshi la polisi nchini zilitaarifu kuwa wanaume 750 waliua wake zao na 74 kati yao wamejiua huku wanawake 158 wakiua waume zao na 39 kati yao kujiua. Mwaka 2020 waume walioua wake zao ni 226 na kati yao waliojiua baada ya kuua ni 30, huku wanawake walioua waume zao ni 71 na kati yao 12 walijiua baada ya kuua waume zao. Wimbi la mauaji ya wanandoa liliendelea. Mwaka 2021 (hadi Septemba 30) waume walioua wake zao ni 156 na kati yao waliojiua baada ya kuua ni 16, ilhali wanawake walioua waume zao ni 29 na kati yao 9 walijiua baada ya kuua waume zao. Duniani kwa mujibu wa takwimu za Umoja wa Mataifa, 40% ya vifo vya wanawake duniani 6% hutokana na vifo visababishwavyo na wenzi wa wanandoa.     

Wapo wanaoua wanaoua watoto kwa sababu za kubambikiwa na wenzi wao kadhia ambayo imeshamiri na kuweza kubainika baada ya kugundulika kipimo cha DNA kinachoshughulika na urathi. Pia, wapo wanaoua akina mama na kuwaacha watoto wakati pia wapo wanaoua wote ukiachia mbali wanaoua wote nao wakijimaliza. Akina mama acheni jinai na mchezo huu ambavyo, licha ya kuweza kuwaumiza, pia huumiza watoto wenu wasio na hatia. Japo si rahisi kuvaa viatu vya watenda na watendewa, hatujui kama kuna binadamu mwenye haki ya kuutoa uhai wa mwingine hata angekosewa vipi hasa ikizingatiwa kuwa sifa mojawapo ya binadamu ni kukosa na kukosea.

Je, ni nini kifanyike? 

Kuna masuala na maswali ya lazima na muhimu tunayopaswa kuhangaishwa nayo ili tuweze kushinda na kuondoa kadhia hii inayoelekea kuwa janga kwa binadamu wengi wasio na hatia ambao ni tegemeo la kesho kwa kila jamii. Hivi Mungu angeamua kutumia kutuhukumu, wangapi wangeendelea kuishi na kufaidi mema yake? Unauaje kiumbe au viumbe ambao huwezi kuumba? Je, wanapowaza kuwaua watoto huwa wanajiuliza kuwa kama wangekuwa wahanga, wangefanya au kutaka kufanyiwa nini?

Tuzidi kujiuliza zaidi. Hivi watoto huwa na makosa gani au mchango katika jinai hii zaidi ya kuwa wahanga na matokeo ya visababishi tajwa hapo juu? Je, wauaji au wale wanaopanga kufanya hivyo waliwahi kujiuliza wangekuwa wapi kama wazazi wao wangekuwa katili na hovyo kama wao? Hii inatoa picha gani kwa watoto kwa ujumla? Kwani hakuna namna nyingine ya kutatua matatizo yenu hata kuadhibiana ikibidi zaidi ya ukatili na mauaji dhidi ya watu wasio na hatia? Je, wanapowaua au kuwatesa wahanga, wanapata nini zaidi ya kuongeza uzito na ugumu wa tatizo?

Japo wahusika wanaweza kujitetea, kuhadaa wengine au kujiridhisha  hata kujidanganya na kujipa imani bandia kuwa wanafanya mauaji na ukatili dhidi ya akina mama na watoto kutokana na kuudhiwa, hawana sababu zozote za msingi kufanya hivyo. 

Tuhitimishe kwa kushauri akina baba wanaogundua jinai kama hii, watulize akili zao na kuvaa viatu vya wahanga. Kama wakifanya hivi, hamna haja ya kuwaua watoto wasio na hatia hata hao waliowabambikizia. Cha msingi ni kuachana nao salama na kuanza maisha upya pamoja na kuumizwa sana. Pia, ni vizuri kukumbuka kuwa wakati mkipendana hao watoto hawakuwapo wala hawakushiriki zaidi ya kuwa matokeo ya kazi yenu.

Chanzo: Mwananchi leo.

Tushangilie tufyatue manna kwa mikono na miguu

Kama huamini kama mimi, jua una matatizo makubwa na mengi. Tangu ishuke ‘neema’ kama manna, yaani uchakachuaji, kwa wenye meno na wanjanja, ni wakati wa kula kwa mikono na miguu na kutanua au kula mboga saba japo si wote. Wanene wapanue mikanda huku wadogo wakiifunga zaidi ili wanene wapate chakula na kutanua. Hadi hapa, nani haoni miujiza hii? Kama huoni wewe ni kipofu. Kama huifaidi, basi una laana, maana, hata chawa wanafaidi na kunenepeana.
            Huu ni wakati wa kumshukuru Mungu mkuu na miungu midogo na kushangilia neema japo nakama kwa wengine wasio na zana za kulia katika dhana ya ulaji tokana na matokeo yake. Naona yule anatikisa kichwa! Huna haja ndugu yangu. Kama hushangilii hii neema, jua una roho mbaya kama Gen Z waliotaka kuchukua chakula cha wenyewe na kuwapa wote. Nani kakwambia kuwa manna ni kwa dunia nzima? Manna ni kwa wana wateule wa mwenda usiku. Manna ni chakula cha wanjanja.
            Twapaswa kushangilia. Kwanini tusishangilie kwa kufufua miujiza na kuongeza mingine? Hakuna msimu mzuri kama huu wa uchakachuaji, sorry, uchaguzi. Unachagua kula, kulisha, au kuliwa hadi Novemba. Nawashauri wasioshangilia wala kufaidi ulaji huu wa manna wawe wavumilivu. 

            Hamjaambiwa? Mvumilivu hula mbivu hata kama imeoza, Nani asiye na kisu aweza kula nyama? Ili ule nyama, sorry, manna, wapaswa kuwa na kisu cha aina gani? Ni simpo. Kisu hiki kinaitwa kura ya kula. Ukiwa na kisu hiki, unatoa ahadi ya kutoa kura ya kura kwa kila mtia nia halafu unaanza utulivu hata kama wapo watakaopiga makele. Hayo yasikutishe. Wahenga walisema. Kelele za chura hazizuii tembo kunywa maji. Nani anajali kelele za mpangaji wakati ni mwenye nyumba?
            Ili kula na kushangilia kwenye falsafa ya takrima, yakupasa uunganishe hata kwa kutenganisha. Unawaunganisha maadui na kuwatenga na kupingana huku ukiwatosa wenye kupiga kelele. Unaunganisha matumbo badala ya sera. Kula inageuka sera na sera inageuka ulaji. Si inapendeza siyo?

             Nani hataki kula tena bila kutoa jasho? Hata aitwe kupe, msaliti, na majina mengine mazuri, mlaji ni mlaji. Wahenga wanaasa. Mla kala leo, kesho kalani. Isitoshe, cha mgema siku hizi, kinaliwa na mlevi. Hamjaambiwa kwa umdhaniaye ndiye siye? Sasa inakuwaje awe ndiye wakati siye? Haya ni maneno ya busara. Si mafumbo ili yahitaji mwelevu kuyang’amua.
            Lazima tushangilie hata kusherehekea ulaji maana, hata kama manna yenyewe ni wenzetu. Kwani, ni nyoka walao nyoka wenzao au samaki ama na waja wamejifunza sayansi hii ya ulaji? Huko nitokako, kuna kamsemo kuwa mali ya umma haiumi hata uiume vipi. Kwani, wewe siyo umma? Hii ndiyo demokrasia, yaani, utawala wa watu kwa ajili ya watu. Uzuri wa demokrasia hii ya kukopa, haielezi watu ni wangapi. Hata wawili ni watu. Haitofautishi uchakachuaji na uchaguzi. Hivyo, ni demokrasia.
            Nadhani tumeelewana. Sitaki maswali mengi. Yanini wakati huu ni wakati wa kula?
            Nirejee falsafa ya takrima japo si ukarimu bali kuzidiana kete. Mnaotaka nanyi kula, mjue. Lazima mliwe na wale mtakaowala baadaye kwa miaka mitano. Hivyo, msipokula au kuliwa, msilaumu wala kuumia. Ngoja tule tushibe halafu tunapanue keki ya kaya ili wote mle. Kuna ulaji aina mbili. Upo ule wa vitendo na ule wa imani. Nawashaurini muache malalamiko na ubishi. Muishike imani ya kula kwa imani si kwa vitendo ili msije kuvimbiwa mkakufuru. Hili ndilo sharti kuu la kula manna.
            Najua. Wapo wabishi na wenye dhambi ya ubishi. Watahoji ni kwanini hawa wanakula na wale hawala au kuliwa. Wote tunakula. Tunakula kwa kuwakilishana iwe ni kwa maeneo au vyama vyetu. Viongozi wakila, wanafanya hivyo kwa niaba ya waliowachagua ili wale. Kwa wenye ‘busara’ kula si jambo la kuwasumbua kwa vile wanaogopa kuvimbiwa wakakosa usingizi. Kwani, hamjui. Akosaye usingizi kwa kuvimbiwa na aukosaye kwa njaa wote wanaukosa. 

            Je kipi bora, kukosa usingizi wa kuvimbiwa au kutokula kabisa? Ni suala la kutumia akili. Hivyo, wote tushangilie neema hii ya manna bila kujali nani anakula na nani anamla au kumlia mwenzake. Cha muhimu, msisahau kuongeza ulipaji kodi ili manna iongezeka ili  tuibe, sorry, tuimbe, kushangilia na kufurahi. Hivi niko wapi?

            Leo, nitazamia dhana ya kula kwa mikono na miguu tena bila kunawa wala kuomba itokanayo na neema ya uchakachuaji. Unanawa nini wakati usafi na uchafu havina mpaka? Unamuomba nani wakati ulacho ni chako hata kama si chako? Utashindwaje kula wakati una hamu na si njaa ya kula? Wasiokula kama wewe wana ugonjwa wa akili au bulimia, yaani kuishiwa hamu ya kula. Nani anaweza kulala njaa wakati huu ambapo ulaji uko nje nje?

Chanzo: Mwananchi leo.

 

Hail Mama SWAPO Nandi-Ndaitwah

Publisher: Langaa RPCIG

Pages: 116

Year: 2025

Category: Poetry

Dimensions: 203×127 mm

ISBN: 9789956004027

Shipping class: POD

Hail Mama SWAPO Nandi-Ndaitwah

by Nkwazi N. Mhango

Hail Nandi-Ndaitwah is a laudatory poetry celebrating the victory of the first female President of Namibia. It reconnoitres here history of struggle and service, which started in Namibia, took her to Tanzania, and brought her back to Namibia after liberating it. The poesy bids some nuggets of wisdom pertaining to pertinent things the President must ruthlessly confront, especially gender inequity and injustices. It reminds Madam President to deliver on her promising to see to it that the SWAPO reclaims its mojo and trust. In a nutshell, the poesy encourages the President and puns other Presidents who tarnished and turned the institution of the Presidency into family business. The book warns her against such evils that have costed Africa greatly.

£18.00

Hail Mama SWAPO Nandi-Ndaitwah quantity

About the author

Nkwazi N. Mhango

Nkwazi. N. Mhango is a Peace and Conflict Studies scholar currently at the Arthur V. Mauro Institute of Peace and Justices, St. Paul College, University of Manitoba, specialised in African studies, African history, decolonisation, deconstruction theories and Terrorism among others; author of Africa Reunite or Perish; Perpetual Search, Psalm of the Oppressed; Africa’s Best and Worst President: How Neocolonialism and Imperialism Maintained Venal Rules in Africa; Is It Global War on Terrorism’ or Global War over Terra Africana?: The Ruse Imperial Powers Use to Occupy Africa Militarily for Economic Gains; How Africa Developed Europe: Deconstructing the His-story of Africa, Excavating Untold Truth and What Ought to Be Done and Known; Africa’s Dependency Syndrome: Can Africa Still Turn Things around for the Better?; Jokey Horse-Jockey North-South Rapport: Diagnostic-cum-Prognostic-Academic Perspectives on Who Truly Depends on Whom; Decolonising Colonial Education Doing Away with Relics and Toxicity Embedded in the Racist Dominant Grand Narrative; Saa ya Ukombozi, Nyuma ya Pazia; Souls on Sale; Born with Voice; Epistle to Afrophobic South Africa; Africa Must Deal with Blats for Its True Decolonisation: Unclothed Truth about Internalised Internal Colonialism; (Our Heritage; Family Friend of Animal, and Matembezi Mbugani Children’s book co-authored with his wife Nesaa as they wait for other nine manuscripts to be published soon).

Waweza kuvunja ndoa yako mwenyewe

Hakuna adui na tatizo kwa ndoa kama vile kutojiamini, kuamini wengine kama vile vigagula na wachunaji waitwao waombaji, na ushirikina. Baadhi ya wanandoa wamevunja ndoa hasa akina mama tokana na ujinga na uzwazwa huu. Hii ni kutokana na mfumo dume ambao humhukumu mwanamke linapokuja suala la kuwajibika katika ndoa.
            Leo, tokana na uzoefu, tutadurusu kadhia hii na kwa kuangazia vyanzo vya tatizo. Zifuatazo ni sababu za ndoa nyingi kuvunjika linapokuja suala la imani iwe ni ya mhusika, vitu, au watu wengine.
            Mosi, dhana ya imani inajulikana. Aihitaji tafsiri. Imani katika maisha yawe ya binafsi, jamii, au taasisi ni jambo la muhimu. Inaweza kuleta faida au hasara kulingana na inavyoeleweka na inavyotumika. Mfano, kupitia imani, watu hujenga utamaduni usiobadilika kirahisi. Wakati mwingine, imani haina tofauti na kasumba au urahibu.
            Pili, wengi hushindwa kutatua matatizo tokana na kutojiamini iwe ni kwa wote au mmoja wao. Unaposhindwa kujiamini, utawaamini wengine au vitu vingine kama vile waganga na tunguli zao, wachungaji au wanaojitia kukuombea na upuuzi kama upako au vitambaa,wakikuhadaa kuwa wanaweza kutenda miujiza na kumaliza tatizo lako hata bila kujua mzizi kuwa ni wewe mwenyewe.
Tushadurusu mambo mengi yanavyovunja ndoa kama vile kutotunza siri, malezi mabaya, tamaa, na mengine mengi. 

       Hivyo, wanandoa wanapaswa kujiamini na si kuamini wengine. Hata hao wanaowaamini na kuwapelekea matatizo yao ya ndoa wanayo matatizo yao tena makubwa kuliko yao. Isitoshe, wengi hutumia fursa hii kuwanyonya, kuwadhalilisha, hata kuwaibia waathirika.
                Usishangae kwanini waathirika hawajiamini ila wanawaamini wengine tena wasioaminika ambao nao hawaamini hawa waaminio. Wote wawili wanajua uhovyo na kutoaminika kwao. Huwezi kumsaliti mwenzako tokana na kutojiamini na ushirikina ukaaminika wakati hajiamini wala kuaminika? Je, anayemhadaa na kumtumia huyu muathirika naye anaaminika? Kimsingi, wawili hawa wanahitaji msaada.
                Tatu, kutojua tatizo linapotokea ni tatizo kubwa kwa wanandoa wengi ambao ndoa zao zinayumba hata kuvunjika. Je, hili linaingilianaje na imani? Linapotokea tatizo, wengi, badala ya kulitafuta tatizo na kulijua ili walishughulikie kisayansi, hutafuta sababu na visingizio kama vile kurogwa, laana, na upuuzi mwingine ambavyo ni matokeo ya kile wanachoamini. Badala ya kutafuta suluhu, wengi huamini kuna mkono wa mtu hata kama ni mkono wao wenyewe.
            Kimsingi, unaposhindwa kujua tatizo na kuamini kuwa limetengenezwa, huwezi kulitatua kwa sababu hutajua hata namna ya kufanya hivyo. Badala ya kutumia muda kulidurusu na kulitafutia suluhu mujarabu, utapoteza fursa ya kulitatua. Hapa, ndipo imani inapoingia. Badala ya kutafuta kuelewa tatizo, mhusika anaanza kuamini vitu hata visivyoingia akilini kiasi cha kuzidisha ukubwa na hata ugumu wa tatizo. Je, wanandoa wafanyeje katika hali hii? Tunashauri wafanye kama madaktari wafanyavyo wanapoletewa wagonjwa. 

        Madaktari hawawezi kumtibu mgonjwa bila kujua aina ya ugonjwa ili waweze kutoa aina ya dawa na dozi vinavyotakiwa. Hivyo, ni muhimu kulijua tatizo, sababu zake, na ukubwa wake ili kuweza kulishughulikia kisayansi.

 Nne, unaweza kulijua tatizo lakini ukagoma au kushindwa kutumia njia mujarabu kwa vile unaamini katika kutengenezwa kwa tatizo na siyo wewe au nyinyi. Mnatengeneza au kujenga au kusababisha mazingira ya kulitengeneza siyo kulitatua. Hapa, tatizo siyo kutojua tatizo bali kukubali kuwa lipo, na hivyo, kulitafututia jawabu. Tunashauri wanandoa watafute chanzo cha tatizo ili kupata namna ya kulitatua kisayansi na siyo kiimani.
            Tano, wapo wanaovunja ndoa tokana na kutafuta majibu ya haraka na mepesi ima tokana na ujinga au ukosefu wa subira au hofu ya kukosa au kushindwa. Linapotokea tatizo, wanandoa wajipe muda si kulisoma tatizo tu bali hata kutafakari na kufanya utafiti kabla ya kutoka nje kutafuta misaada ambayo yaweza kuwa chanzo cha kuvunjika ndoa.
            Mwisho, ni vizuri wanandoa wakajiamini na kuaminiana na kutafuta chanzo cha tatizo au matatizo badala ya kuamini katika njia rahisi na za mkato ambazo mwisho wa siku huleta maangamizi ya ndoa kutokana na imani potofu na za kishirikina kuwa wengine wanaweza kutatua matatizo yao. Mliooana ni nyinyi na siyo hao mnaowaamini tena wasioaminika. Jiamini na aminianeni mdumishe ndoa yenu.

Chanzo: Mwananchi jpili jana.