Yoo-hoo, Africa Is Yowling

Yoo-hoo, Africa Is Yowling

Monday 17 June 2024

Misingi na Nguzo za Ndoa (2)

Leo tunaendelea tulipoishia kuhusiana na miiko na nguzo za ndoa. Karibuni tuendelee.
Maadili
Taaluma na taasisi yoyote lazima iwe na maadili ya kufanya ifanikiwe na kuheshimika. Ndoa kadhalika, lazima iwe na maadili vinginevyo haitafanikiwa au kuimarika. Kama ilivyo masharti ya udereva au uongozi, maadili ni nyenzo zinawezesha wanandoa kujifunza nini wafanye au wasifanye na kwanini. Maadili, licha ya kuwaongoza wahusika, huwapa fursa kuona madhara yanayoweza kuwapata wanapokiuka maadili ya ndoa kama tulivyogusia hapo juu juu ya changamoto na hatari za ndoa. Kuna usemi wa kimombo unaofasiri maadili kama kujua tofauti kati ya ulicho nacho haki kutenda na kilicho sahihi kutenda (ethics is knowing the difference between what you have a right to do and what is right to do). Pia, kuna busara nyingine inasema kuwa mtu asiye na maadili ni sawa nyamamwitu aliyeachiwa kwenye dunia hii (a person without ethics is a wild beast loosed upon this world).
            Tusisitize. Kama zilivyo nguzo nyingine, maadili ni muhimu au tuseme ni mojawapo ya matofali yanayojenga ndoa. Lazima wanandoa wayazingatie.
Miiko
Pamoja na mambo mengine, taasisi yoyote, ili idumu, ifanikiwe, na kuwa salama, lazima iwe na miiko yake ambao inaoingoza katika kuendesha mambo yake. Katika ndoa, miiko ni mojawapo ya nguzo zake. Kuna vitu mfano, hamuwezi kuitana au kufanyiana. Kuna kisa cha wanandoa katika nchi moja ya Amerika ya Kusini. Katika kisa hiki, mwanandoa mmoja alichukia hadi kufikia kutishia kuvunja ndoa kwa sababu mwenzie alijamba wakiwa kitandani wanaongea kabla ya kulala. Si kwamba hawa wanandoa walikuwa hawafanyi hivyo. Kilichogomba ni kanuni. Kila aliyetoa upepo alimtaka radhi mwenzake vinginevyo awe amelala fofo hajitambui. Hivyo, mwanandoa alioachia hewa na kushindwa kuomba msamaha, alikuwa amevunja kanuni moja kubwa. Jambo hili ni dogo, kama tulivyoonyesha hapo juu ila laweza kuwa na madhara makubwa kimahusiano kwani, lilitaka kuzaa makubwa kiasi cha kutishia ndoa ya wahusika. Hivyo, kanuni mlizojiwekea lazima mzifuate hata kama ni ndogo kiasi gani.
Upekee
Kama tulivyo viumbe. Kwa mujibu wa sayansi ya vinasaba (DNA science) kila mmoja wetu ana DNA tofauti na mwenzake na wenzake. Na ndoa kadhalika. Zina DNA za kipekee. Ndiyo maana hupaswi kufunga au kuendesha ndoa yako kwa kuiga ndoa nyingine. Hivyo, jambo mojawapo la muhimu ni kutambua na kuipa upekee ndoa yenu ili iweze kufanikiwa na kupambana na changamoto zake vilivyo bila ya kuigiza au kukopa japo si vibaya kujifunza kwa wengine wenye ndoa kongwe na zilizofanikiwa kuliko zenu. Hata hivyo, lazima muangalie mazingira na sababu za kufanya hivyo.
Siri na usiri
Japo siri na usiri (secret and secrecy) vinahusiana, havina maana moja. Ni rahisi kutengeneza siri japo ni vigumu kutunza siri kama hakuna nguvu ya ziada au sababu zinazokuzuia kufanya hivyo. Katika ndoa, siri na usiri vinakwenda bega kwa bega. Ili siri iwe salama, lazima kuwae na usiri. Na ili usiri uwepo lazima kuwa na siri ya kutunzwa. Ukiachana na misingi na siri za mafanikio ya ndoa hapo juu, msingi mwingine ni siri. Ndoa ina siri zake. Wenye ndoa pekee ndiyo waumbaji, watunzaji, hata wavujishaji siri. Tumegusia umuhimu wa kulishwa kiapo kabla au wakati wa kufunga ndoa. Mbali na kuwa ishara ya kukabidhiwa majukumu, kutoka hatua moja hasa ya chini kwenda ya juu, mantiki ya kiapo ni kutunza siri. Unadhani kinachofanya askari wawe watii wasitumie vibaya nguvu na silaha zao ni nini kama siyo kiapo na usiri wa kazi yao? Bila siri, hakuna taasisi. Ndoa siyo kama chumvi muazimane na majirani na marafiki.
        Kama ilivyo kwenye siri ya mtungi, muachie kata pekee ajue siri zake. Kama mume au mkeo ni tajiri au kafanikiwa katika jambo, huna haja ya kugeuza mafanikio yenu kuwa matangazo ya biashara. Wakati mwingine mafanikio yanaweza kuwa chanzo cha maanguko kama hayatahifadhiwa na kutumika vizuri. Kuna methali ya kiingereza isemayo kuwa thamani ya siri hutugemea dhidi ya watu unaopaswa kuitunza au kuiepusha (secret's worth depends on the people from whom it must be kept). Methali nyingine inasema kuwa kutunza siri yako ni busara lakini ukitegemea wengine waituinze ni upumbavu (to keep your own secrets is wisdom but to expect others to keep them is folly).
Wivu
Kama ilivyo petroli kwenye gari au mashini yoyote, ndoa bila wivu wa pande zote si ndoa bali maigizo. Kama tulivyodokeza hapo juu, binadamu ni kiumbe mwenye wivu wa kuzaliwa nao. Je itakuwaje utakapogundua kuwa mwenzio hana wivu nawe? Je ni kweli hana wivu au anao kwa mtu mwingine mbali nawe? Kwa wanaotoka Tanga wanajua. Kuna usemi kuwa siyo wivu tu bali hata limbwata kwa mume au mkeo linafaa ili muwe pamoja. Haya ndiyo mapenzi.  Mithali 6:34 inasema wazi kuwa wivu humfanya mtu achukie kiasi cha kutoonyesha huruma siku kulipiza kisasi. Japo si wote wanaoamini katika biblia, kuna ukweli katika aya hizi ambazo wakristo na waislamu huziamini. Tunaomba kutofautisha wivu huu na husda ambayo ni dhambi kama Muslim (V. 2) anavyoonya kuwa msichukie, kuwa na husda au kugeuka.
Chanzo: Mwananchi jana.

Wednesday 12 June 2024

Waziro wako wa fedheha aka njuluku anatuhujumu na kukuhujumu


Mtukufu Dk., Dk., Dk, Dk. Dk.Rahis.  Naambwa unazo PhD tano si haba.
Sina tabia ya kupongeza. Hivyo, kwa heshima na taadhima, nakuomba usishangae. Mie ni fyatu. Si msifiaji wala chawa. Hivyo, sianzi kwa mashairi, mapambio, ngojera wala kamba. Huwa namsifu Sir God pekee na siyo masanamu ya kuchongwa na machawa ili wapate kujaza mitumbo. Si kazi yangu, maana mie siyo chawa wala kunguni wa kujipachika uchawa wala mwenye kupwaya kamaadili na kitaaluma. Ni msomi kuliko Mwambukuzi. Ni fyatu kuliko Tunda Lishe na Pita Msingua mafyatu wanaosifika kayani. 
        Leo, nakuletea skandali ya mwishiwa Madilu Lameki Nchembuz ambaye hupenda kuitwa doktari. Nadhani ishainyaka. Niseme wazi. Anakuaibisha,  kukuhujumu, kutuhujumu, kukuchonganisha, na kukuchongea kwa mafyatu wanaoshangaa kwanini kumwacha aendelee kutia aibu na hasara kaya na hata mjengo wetu mtukutu, sorry, mtukufu. Hafai kwa lolote so to speak Unadhani mwendaze aliyemfyatua aliyemuumba na kumfyatua alikosea? Juzi iliibuliwa skandali mjengoni na mheshimiwa Joji Mwanisongo Lee ikimkariri Nchembuz akijisifu uzwazwa na uzembe. Hata kama muda umekwisha kuelekea uchakachuaji, Mwanisongo Lee ni jembe. Ningekuwa wewe, ningemteua awe waziri wa njuluku maana ana uchungu na njuluku na wakulima wetu.
         Mwanisongo Lee popote ulipo, nakupa kongole fyatu wangu. Unastahiki, kwani hukuogopa mvua wala jua. Ulicheza clip mjengoni ambapo Nchembuz anajisifu kuwasikinisha mafyatu na kuwatajirishi wakwepa kodi. Hakuna kilichoniudhi hadi nikalala njaa zaidi ya kupata kanywaji kuondoa hasira kama madame Kipaza sauti aka Spiker kushindwa kuunda kamati kumchunguza hata kumuondoa madarakani Nchembuz mbali na kuamuru takokuru imfyatue. Kama mjengo kweli ungekuwa wa mafyatu au kuwawakilisha hasa ikizingatia ndiyo wanaohujumiwa kwenye skandalii hii, ingeletewa hoja kumchunguza Nchembuz liwe somo kwa wengine. Ajabu ya maajabu, hakuna aliyeona skandali hii kama tishio kwa maisha ya kaya hasa kiuchumi. Tatizo nini?
        Ajabu!!!! Nchembuzi alipotakiwa kujieleza, siyo kujitetea, alipiga siasa na skandali ikafia hapo! Je zipo skandali nyengine kama hata kubwa kuliko hizi ngapi? Je kaya imeishapoteza njuluku kiasi gani? Ni mafyatu wangapi wapiga jembe waliokwishasikinishwa? Kama ningekuwapo mjengoni, ningekamata shilingi na kuhakikisha huyu fyatu anafyatuliwa tena bila maji. Je mtukufu rahis, umeridhia mchezo huu mchafu? Fyatua bila kuangalia nonihino usoni. 
        Ushahidi upo tosha na wazi. Unamuacha ili iweje na afanye nini zaidi ya kuendelea kuboronga na kuvurunda? Je unapanga kufyatua lini japo huwa hufyatui itakiwavyo nikikumbusha skandali za akina Riz One na Janwari Joseph Marope nilizokuletea ukaminya? Je kwenye uchakachuaji ujao, utatujibu nini tutakapomkumbusha skandali hizi na nyengine kama vile Deep Weed, Ngorongoro etc.? Je mhujumu uchumi huyu analipwa mamilioni, kupewa hekalu, shangingi, na wese bure kwa kazi gani iwapo amejifunga mwenyewe kuwa anahujumu kaya? Mafyatu twataka jambo moja tu, kuwajibishwa Nchembuz as soon as possible.
        Mafyatu, hadi leo, hatujaelewa uzwazwa na majisifu hata mantiki ya kunyamaziwa kana kwamba alichofanya Nchembuz ni haki. Je ni ile hali ya maadili kugeuzwa madili na baadhi ya mafyatu kujigeuza au kugeuzwa machawa wengine miungu? Je wanaachwa kwa vile wana sifa kuu za kujisifu na kukusifia kuwa umefanya mambo makubwa kama kukopa sana na kusafiri eti kuliko hata Vasco da Gama wa Musoga. Wee! Kausha. Heri lawama za mwenye busara kuliko nyimbo za wapumbavu na wasaka tonge. Mafyatu twasema wazi. Mummy, achana na masifa na kuteua kwa sifa na ithibati. Fyatua watie akilini hawa wanaotufyatua na kupiga njuluku zetu na kutusikinisha kwa uchoyo na uroho na roho mbaya zao.
            Clip aliyocheza Mwanisongo Lee ilimvua nguo mhujumu uchumi huyu ambaye mafyatu watafurahi kama utamtema haraka maanua anatia aibu na hasara. Nchembuz, doktari wa akina Philo na Sofia, sijui alipataje hiyo PhD maana, hata akiongea huoni dalili zozote za ubukuzi. Nadhani Mwambukuzi hakosei anapowaita vilaza. Wamelaza bongo hadi njuluku za mafyatu zaibwa wakiwa wamelala. Jamaa alibanwa inakuwaje anataka kuwatoza wafa kwa ngwamba kodi ilhali matajiri wanapeta. Hakutoa jibu lolote la maana zaidi ya kukusifia na kukusingizia kama gea yake ya kuendelea kuvurunda. Wizara si mali yake ya urithi kiasi cha kuchefua na kutia kinyaa.
            Kwa vile hii ni kaya ya mafyatu na wanene mpo kwa vile mafyatu tumewakasimisha na kuwaamini maulaji, lazima tuzoze hadi umfyatue na kutuletea fyatu anayefaa tena anayeweza kuwafyatua matajiri wasiolipa kodi. Kuna fyatu mmoja wa kaya ya jirani aliwahi kusema kuwa ukiona mafyatu wenye raslimali wakijipeleka majuu kubomu na kupangwa kama wanafunzi mbele ya mkuu wa shule, ujue kuna tatizo. Kwa kaya yetu, tatizo kubwa mafyatu wanaoloona limeota sugu ni kuteuana kwa sifa za uchawa na ukunguni. Inakuwaje fyatu mwenye PhD, tena si ya kuzawadiwa, anafanya madudu kuliko hata waliosoma ngumbaru? Sasa mafyatu tunazoza tena bila kumung’unya kuwa fyatu Nchembuz atumbuliwe haraka japo huwa unaonea kinyaa majipu usiyatumbue kama mwendaze.
            Leo sirongi sana. Muhimu, nasema wazi. Mummy fyatua huyu fyatu ili mafyatu wengine chawizi watie akili. Ukimfyatua usawa huu, mafyatu tutakumwagia kura za kula hadi uzimii. Hivi leo nimekunywa gongo kiasi gani?
Chanzo: Mwananchi leo.

Sunday 9 June 2024

Misingi na nguzo kuu za ndoa

Katika makala iliyopita tuligusia misingi na miiko baadhi ya ndoa. Leo tunaendeleza tulipoishia.
Uhuru
Ndoa inapaswa kuwa huru na isiyotegemea au kuingiliwa na watu wengine katika uendeshaji wenu. Mliapishwa wawili tu na si mia mbili. Hivyo, jukumu na wajibu wa kutunza kiapo chenu ni lenu. Si la watoto wenu, marafiki, wazazi, mashoga, na wengine hata muwapende, kuwathamini, na kuwaamini vipi. Ndoa ni kama sehemu zenu za siri. Hakuna apaswaye kuziona au kuzihudumia isipokuwa wanandoa wenyewe. Nani mpambavu huanika chupi zake hadharani?  Hivyo, ndoa inapaswa kuwa taasisi huru ambapo uhuru huu ulindwa kwa wivu na tahadhari kubwa. Tutoe mfano. Jamaa mmoja alizoea kuwapa marafiki zake siri za mwenzie. Moja ya siri alizotoa ilikuwa ni ukubwa wa maumbile yake na namna alivyojua shughuli.
    Katika hao marafiki, walikuwamo wakware waliokuwa wakimmezea mate mwenzie. Hivyo, kutotunza na kulinda siri za ndoa yake kuligeuka angamizi la ndoa yenyewe hasa wahusika walipokula njama kumuandamana mhusika. Binadamu tumeumbwa na kujipenda kuliko wengine. Mafanikio yako ni yako siyo ya kuwasimulia wenzako. Kitanda usicholalia, hupaswi kujua kunguni wake.
        Japo kuna kipindi mambo huzidi kiasi cha waliotanzwa kutafuta msaada. Katika ndoa, linapotokea tatizo, ni muhimu likashughulikiwa na wahusika peke yao tena kwa usiri. Ndiyo mana tunasema siri za ndani ziishie chumbani. Zisivushwe hata kuchungulia sebuleni. Hao mnaowafuata nao wana changamoto, kasoro, na matatizo yao. Kama ikizidi sana, wahusisheni wazazi wa pande mbili japo nalo hili linataka utafiti na umakini vya hali ya juu. Mnapozoea kuwapelekea watu matatizo yenu, mnayazidisha na kuyafanya yawe magumu zaidi kuliko mkiyashughulikia wenyewe. Mlipoamua kufunga ndoa mlifanya hivyo peke yenu japo baada ya hapo, mlitoa taarifa kwao kama sehemu ya hitajio la kijamii na kisheria. Kwenye changamoto, matatizo, na migogoro ya ndoa, msiwahusishe hata wapambe au mashahidi wenu. Hakimu wa kwanza wa kushgulikia changamoto na matatizo ya ndoa ni wanandoa wenyewe na mahakama yao ni chumba cha kulala.
Ithibati
Pamoja na miiko na misingi mingine, ithibati katika ndoa ni muhimu. Ithibati huonyesha kuwa mhusika anaaminika na anajiamini. Hivyo, zinapotokea changamoto katika ndoa yako, jambo kubwa la kwanza muhimu ni kujiamini. Hii hukupa fursa ya kufikiri na hata kufanya utatifi na kulidurusu tatizo ili ulipatie ufumbuzi. Mfano, unaweza kuchunguza au kutafiti chanzo au vyanzo vya tatizo. Mara nyingi, kama tulivyosema hapo juu, adui mkubwa wa ndoa ni wanandoa. Kadhalika, chanzo au vyanzo vya changamoto ni wao pia iwe kwa bahati mbaya, kutojua, kutokusudia, au kukusudia. Hivyo, sehemu ya kwanza kutafutia changamoto ni wanandoa wenyewe.
        Pili mwitikio na namna wanandoa wanavyopokea na kushughulikia changamoto zan doa yao ni muhimu. Hapa, unaepusha kumtafuta mchafu, wa kumtwisha lawama au kuepuka lawama kwa kufanya hivyo. Changamoto za ndoa ni sawa na maladhi mwilini. Ni mwenye mwili anayeyabaini hata kabla ya daktari. Hivyo, silaha imara ya kwanza kuelekea matatizo ni kujichunguza kwa wanandoa wanaokabiliwa nazo. Hapa, kunahitajika ukweli na uwazi ili kuepuka kufukuza tatizo au kutafuta suluhu mahali ambapo si sahihi au lilipo. Mfano, ukiwa unaumwa kichwa, huwezi kutafuta tatizo kwenye mguu. Lazima ukisikilizie kichwa hata kutafuta ushauri wa daktari juu ya kichwa siyo mguu.
Kanuni
Kama zilivyo taasisi nyingine, ndoa ina kanuni zake. Nyingi za kanuni hizi hazikuandikwa popote. Zinatengenezwa na wanandoa. Mfano, ni jambo gani hupenda kufanya bila kukosa wakati wa kuamka au kulala? Ni jambo gani wanandoa wanakubaliana au kutofautiana katika ndoa? Hata hivyo, methali moja ya kimombo inasema kuwa wanandoa wanaoimba pamoja huishi pamoja.
        Tutoe mfano wetu wenyewe. Siku moja tulinunua gari jipya aina ya Chevy Equinox. Baada ya kulinua, mmoja wetu aliamua atumie gari la zamani Kia Soul. Hata hivyo, kuna wakati tulikuwa tukibadilishana magari kulingana na tulipokuwa tukienda. Nkwazi alikuwa akiendesha Chevy zaidi na Nesaa akitumia Kia Soul. Kuna kitu tulitofautiana. Baada ya kununua Chevy Equinox, Nkwazi alinunua cover ya usukani nyeusi yenye manyoya. Nesaa hakuipenda hata kidogo akisema inaweza kutunza uchafu na ni vigumu kuisafisha. Mwishowe, tulikubaliana kuweka cover ya ngozi na changamoto ikaishia hapa. Kwa kanuni zetu, hatukujiruhusu kitu kitufarakanishe zaidi ya kukubali yaishe kwa msingi wa give and take kama tuutumiavyo kwenye taaluma ya utatuzi wa migogoro na kupata win-win solution au suluhu ambamo wote mnafaidika.
Mwisho, ukiangalia ukubwa wa changamoto, unaweza kuona ni kama jambo dogo. Si dogo. Kumbuka hata mbuni alianza na yai dogo mbali na mbegu za kiume na mayai ya kike visivyoonekana kwa macho. Mbali na hili, kanuni yetu kubwa ni kwamba asiyekubali kushindwa si mshindani na mshindwa wa leo anaweza kuwa mshindi wa kesho.
    Hivyo, ni vizuri kuzingatia msingi na nguzo za ndoa sawa na unavyofanya kwa taasisi nyinginezo. 
Chanzo: Mwananchi leo.


Wednesday 5 June 2024

Mafyatu Kumkaribu Rais Kuzindua Kijiwe

 

Baada ya kuona kuwa inawezekana kumfyatua, sorry, kumchengua rahis hadi anazindua mangomangoma ya Hamnazoo, mafyatu tunakula mkakati kumkaribisha kuzindua kijiwe chetu cha ndumuu. Naona yule anatikisa kichwa kuwa rahis na vijiwe vya bangii, sorry, nimesema bangili wapi na wapi? Hamkumuona arap Rooter wa kwa njirani akijinoma na mchekeshaji kwa Joji Kichaka akiwatosa wake. Ama kweli marahis tunao. Jamaa alikodisha pipa kwa bei mbaya akajaza familia na maswahiba wakaenda zao kutanua majuu kwa kodi za mafyatu. Hamkuona vibinti vyake na vinjukuti majuu? Halafu mnashangaa kwanini Afrika siku zote haiendelei! Kwa uzwazwa huu?

            Kimsingi, baada ya urahis kuwa rahisi hasa usawa huu wanene wanavyohaha na kufyatua maigizo ya kupatia kura ya kula, wanjanja ndo wakati wa kuwatumia kirahisi. Lazima tuwarahisishe japo wamejirahisi wenyewe. Hakumsikia profedheha Muongo aliyekataa msosi hotelini eti ‘kuokoa’ njuluku za mafyatu utadhani alianza unene jana? Tuliokua zama za mzee Nchonga, haya ni makufuru yaliyovunja miiko yote kimaadili. Nakumbuka mzee Ruxa alipomkaribisha Mic Jekson. Wee, tulizoza. Hakurudia.

Turejeee inshu. Nani asiyetaka kura ya kula hata ikibidi kuvunja protokali? Kwani,waziri wa michezo hakutosha kuzindua mangomangoma ya Chingaboy aka Hamnazoo aka kijana wa maza on top of mwana wa pekee wa Arushwa na Abuduli? Wasiojua, maza ni maza wa wanangomangoma mbali na kuwa mpenzi mhifadhi, mfadhili na mchambuzi mahiri wa mambo ya mangomangoma. Soon, nitamshauri fyatu mhariri wangu ampe safu ya kuchambua mangomangoma ili mafyatu waelewe uzuri. Mwaka huu tutashuhudia mengi. Wasiojua. jiulize kwanini, maza, kwanza, alisema jamaa ni kijana wake? Pili, zile ngomangoma siyo za mafyatu bali akina maza wa kisasa na kisiasa wasio na visasi wala madenguzi.

            Nilipoitisha kikao kumkaribu mheshimika, mtukufu, mpendeka, msikivu, mchapakazi, mwelewa, doktari mwenyewe, mmwaga njuluku, fyatu mmoja alidai ninamdhalilisha. Nilimfukuza kigwenani na kumtangaza adui nambari wani wa kaya. Kama Katiba inampa kila uwezo hadi wa kimuungu wa kuweza kuumba na kufuga chawa, nani atamzuia kudhamini na kufungua kijiwe au kucheza nchiriku tena unaomsifia kamwaga njuluku tusizoziona? Kwani yeye siyo binadamu wala fyatu? Ukisikia usikivu na kujishusha­­­­––––siyo kujirahisisha––––kama mafyatu pingaji wanavyoweza kudhani––––ndiko huku. Huku ndiko kupenda mafyatu kiuchakachuaji japo kwa muda hadi kura ya kula ivunwe. Upendo au usanii? Apples and oranges.

            Mbali na hayo, siku hizi, siasa zinahitaji kiwango kikubwa cha usanii. Hivyo, si vibaya rahis kuwa msanii awatumiaye wasanii wenzake. Mmemsahau Njaa kaya kwenda kubembea kule Jomeika utadhani huku hakuna! Mmesahau? Siku hizi ikuu si kukuu tena bali playground ya wasanii? Kesho, sitashangaa kuwaona wakuu wa nkoa na wilaya wakifungua hata vigenge vya kuuzia ulabu kama siyo mmea sorry, mazao yatokanayo na mimea hata kigodoro. Tumeelewana?

            Tulikubaliana kumwalika rahis. Tumepanga tumpongeze kwa kuzindua ngoma nzuri kama hizi. Pili, tuutamtungia wimbo wa kumpongeza anavyomwaga njuluku na ni simba jike. Hamnazoo aliimba kuwa wamaza ni ngurumbili na nusu. Sisi tutaimba kuwa mamaza hasa maza mwenyewe, ni ngurumbili mia. Tatu, maza ana roho ya chuma. Nani alijua kuwa anamilki runinga binafsi? Tutamtaka ataje miradi yake yote ukiwemo ukwasi wake na namna alivyoutengeza na kuuchuma.

            Tutampongeza namna maza anavyowahusudu mafyatu maskini kama vile wauza madafu, mitumba, na udohoudoho mwingine hadi wengine wakiruhusiwa kuuzia hata pale ikuli. Nadhani umenielewa. Pia, tutamuomba mafyatu hasa Fyatu Mfyatuzi atutaje siku hiyo kama alivyowataja wasanii. Mafyatu wamenipa mbinu ya kumvutia maza ili anitaje. Lazima nianze usanii. Nitaanza kuimba mapiano na singeli na kimatress nikieleza anavyovutia kura. Nitamsifia kuwa ni goddess kama wale wa Misri zamani pia kuwakumbuka wasanii. Tutampa maza outing ya nguvu kuliko dingi anavyompa.

            Kabla ya kumaliza, lazima nimshawishi maza, atumie kipaji chake cha kujua mangomangoma na wanamangomangoma kusoma vitabu vya watunzi na waandishi wetu wa vitabu nchini waliododa na kusahaulika huku usanii  ukipewa thamani kuliko ilmu.  Tutamwambia katatizo ka kaya. Inakuwaje wasanii tena waimbao ngonongono watajirike lakini waandishi wa vitabu wafe maskini? Je tatizo ni kaya kupenda na kutukuza mambo haya? Hamjaona orodha ya short time guest houses, vilabu, na madanguro vilivyo vingi kuliko mashule hadi tunapeleka vitegemezi kwa majirani walioamua kutopenda mambo haya. Hamuoni vijigazeti vya udaku vinavyotajirisha wasanii wengi kuliko vitabu vya kiada? Mie mwenyewe niliwahi kuandika kitabu cha kiada kikauawa kwa sababu ambazo sikuambiwa.

            Tutamshauri maza, aanze kuandamana na waandishi wa vitabu badala ya wasanii.  Ikishindikana, tubadilishe shule na vyuo vyote kuwa vya sanaa huku wizara yake ikihamishiwa ikuu. Wajanja wanawekeza kwenye ilmu, sie kwenye mipasho! Sijui nani katuroga yarabi? Je tamasha la Hamnazoo kaandaa yeye au katumwa na maza aanze kampani za kampeni kabla ya kipenga? Hivi, uchaguzi, sorry, uchakachuaji ni lini? Kaeni chonjo. Nshaonya.

Chanzo: Mwananchi leo.

Tuesday 4 June 2024

Yet another baby in the house!!!!

 Yoo-hoo, Africa Is Yowling

ISBN9789956554379
Pages104
Dimensions203x127 mm
Published2024
PublisherLangaa RPCIG, Cameroon
FormatPaperback

YOO-HOO, AFRICA IS YOWLING

by Nkwazi Nkuzi Mhango

Yoo-hoo, Africa Is Yowling is an awakening chant, aiming to shed light on Africa’s losses and explore ways to reclaim its rightful place. Nkwazi Mhango critically examines the continent’s struggles with corrupt leadership, emphasizing how those in power mismanage resources. Despite Africa’s abundant potential and resources, it remains inexplicably impoverished. The central question posed by the tome is this: How can a continent so richly endowed become a dejected entity? The book challenges prevailing narratives that perpetuate Africa’s perceived poverty, urging Africans to think differently and act positively for their own development and the well-being of future generations. In its nostalgic critique, the book confronts societal ills and condemns those who hinder progress. It encourages Africans to boldly advocate for their rights, rejecting deceptive practices, defunct ideologies, and other hindrances. Ultimately, Yoo-hoo, Africa Is Yowling serves as a wake-up call – an urgent plea for Africans to rise, reclaim their agency, and shape a brighter future.

 BOOK PREVIEW
British Pound£
Paperback
£15.00 

ABOUT THE AUTHOR

Nkwazi Nkuzi Mhango

Mhango is the author of Saa ya Ukombozi, Nyuma ya Pazia, Souls on Sale, Born with Voice, Africa Reunite or Perish, Psalm of the Oppressed, Perpetual Search, Africa’s Best and Worst President: How Neocolonialism and Imperialism Maintained Venal Rules in Africa and ‘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?, Our Heritage, Family Friend of Animal and Matembezi Mbugani (Children’s book co-authored with his wife Nesaa).

Sunday 2 June 2024

Waishiwa Wasiwe Madoktari au Wabukuzi

Kaya yetu si ya watata wala aihitaji utata,  kuringa, na kuringishiana ujuha. Ni kaya ya mafyatu. Hii inatosha. Siku hizi, kila fyatu anataka aitwe ima doktari au profedheha hata kama hajui kusoma na kuandika ilmradi tu ujiko na kujimwambafy. Hawajui wanavyotusononesha sie tusiobahatika kuwa madoktari wala maprofedheha ingawa ukiwauliza wamefanya nini cha mno, wote ngoma droo. Leo nitafyatua hii tabia hatari katika kutawala. Nitadurusu tabia chafu ya kuringa, kuringishiana, na kutishiana usalama na ulaji kayani na njengoni.
            Pili, ukiwa na waishiwa wasomi, watahoji upigaji wa wanene kiasi cha kuwanyima raha na kuwatia presha wakidai wagawane vinginevyo hakieleweki. Kama chawa wanashibishwa, kwanini wao wasishibishwe?
            Tatu, ukiwa na watawala wabukuzi watabukua kila kitu tofauti na mbumbumbu watakaobungabunga kila kitu na mambo yakaenda.  Haiwezekani wanene wasomeshe vitegemezi vyao ughaibuni halafu waje kushindana na wabukuzi mjengoni au kwenye sirkal. Ili kaya iendelee, tunahitaji mabingwa wa kusema ndiyo,kusifu na kupongeza bila kusahau kuimba mapambio. Haiwezekani maza awe doktari halafu mruhusu madoktari wengine kuja kushindana naye. Doktari anapaswa kuwa mmoja tu kayani.
            Ili kunogesha mambo, tokana na kasheshe, vimbwanga, na vituko nionavyo njengoni, napendekeza sifa mojawapo ya kuwa muishiwa iwe ni kuwa bingwa wa kupiga kanywaji na mmea ili akienda huko vimbwanga, vimbweka, na vituko viongezeke kuwaburudisha mafyatu wasifyatuke wakawafyatua.
            Nne, kushusha viwango vya elimu vitafanya tuzalishe wanene wengi na kugeuka kaya ya wanene tuondolewe kwenye orodha ya kaya kapuku. Tukiondoa ulazima wa kula mabuku, tutaondoa ulalamishi wa waliobukua wakakosa ajira. Wabukuzi ni walalamishi utadhani warugu, wee koma. Si mnamuona Mwambukuzi anavyolalamika? Angekuwa hajabukuwa taabu ingekuwa wapi? Wabukuzi hawafai. Kwanza, si woga. Pili, ni mafyatu wanaoweza  hata kuhoji uraia wa rahis na mgongano wetu mtukutu, sorry, mtukufu.
            Tano, tutaondoa presha na mikikimikiki ya kughushi, kuficha, au kuumbuliwa siri zinapofichuka. Hii inawapa taabu sana mafyatu wetu kiasi cha wengine kufyatuliwa na ugonjwa wa presha ya moyo. Nani anataka kupoteza mafyatu wake wanaowanenepesha wanene kwa kulipa kodi na tozos? Tukiondoa ulazima wa kuwa na shahada za vyoo, sorry jalala, sorry, vyuo vikuu, tutakuwa tumeondoa na kishawishi cha kughushi, urongo, na kujimbwafy na kuwakoga mafyatu mbali na kuokoa njuluku zinazopoteza kuzalisha modktari ambao kazi yao ni kuongea mineno migumu na mambo ya kufikilika na kutufanya tuchukie kutazama kipindi cha runinga njengoni.
            Sita, wabukuzi wanajidai sana. Wanaongea kiswanglish kigumu kiasi cha mafyatu kutonyaka wasemacho njengoni. Wanatunga sharia mbovu, sorry, ngumu kwa mafyatu na zinazowahudumia na kuwalinda wao. Juzi, kuna aliyeniudhi nusu nipige teke runinga yetu. Alisema eti yeye ni doktari wa Philo na Sofia! Yaani, bila aibu unatwambia kuwa una nyumba ndogo? Kama unawatibu hao akina Philo na Sofia wako, sisi inatuhusu au kutusaidia nini? Mwingine naye aliniacha hoi alipodai eti yeye ana bachela sijui ya madudu gani. Yaani, umri wote huo bado wewe ni bachela tu? Mwingine naye eti ana masta. Hivi masta kwa kisambaa siyo bwana? Nani anataka ubwana njengoni?
Kwa kuangalia wale wajimwabafaio kuwa ni madoktari wa Philo na Sofia, nagundua kuwa kaya inawapa njuluku ndefu bila sababu kiasi cha kuwa na nyumba ndogo. Bila hivyo, nani angesomea kuwatibu akina Philo na Sofia? Kesho, tutawasikia wengine wakijidai wao ni madoktari wa Halima na Husna. Mwingine eti doktari wa akina mama! Wako wapi wa akina baba? Tunataka wabukuzi madoktari wa Mafyatu siyo vimwana jamanini. Hii maana yake ni kwamba tupunguze mishiko na marupurupu ya waishiwa ili waonje tunavyofyatuliwa na dhiki zitokanazo na unene na vimbwanga njengoni.
            Saba, tukiwa na waishiwa darasa la saba au ngumbaru tutakuza lugha ya kaya na kuweza kuwasiliana na mafyatu kirahisi. Tutaua lugha za kikoloni zinazozidi kuua waishiwa wetu. Hamjawaona wakibukanya kiswanglish wanavyotoka jasho kiasi cha kupandisha presha ya shinikizo la moyo?
            Nane, tutapunguza idadi ya waishiwa wanaouchapa njengoni tokana na kuboreka kwa kiswanglish na mineno mingine migumu inayowatia usingizi hadi wanauchapa njengoni. Juzi kuna doktari mmoja alikuwa akiwasilisha na kujisifu sijui yeye alimaliza udoktari wake na extinction ya akili yake asifikaye kwa upigaji na kujidai hata kwenye uzwazwa. Kitegemezi changu si kiliniuliza nini maana ya extinction. Bila kujivunga nilikiambia kuwa yule jamaa alikuwa bingwa wa kuzima moto chooni, sorry, chuoni. Vitegemezi vya siku hizi vijanja kama simu janja. Kesho yake si kilikwenda kikamuuliza ticha wake akaniumbua bila kujua!
            Chonde chonde, njengo ujao, tuhakikishe tunachagua ngumbaru na kuachana na madoktari wa akina Philo, Sofia. Nimesemaje  eti nami ni doktari?
Kwanza, elimu yetu yenyewe Iko Chumba cha Umauti (ICCU). Hivyo, hatutaki waishiwa wabukuzi kama Mwambukuzi. Wataleta ubukuzi na kuzuia panyabuku kubukua wabukuavyo.
Chanzo: Mwananchi j'tano iliyopita.


Misingi na nguzo kuu za ndoa

Kama ilivyo nyumba, ndoa ina misingi yake. Kama ilivyo taasisi yoyote, ndoa ina nguzo hata miiko yake ambayo wanandoa wanapaswa kuizingatia na kuilinda. Hapa, tutaongelea misingi mikuu ya ndoa ambayo tunaidadavua kama ifuatavyo japo kwa uchache na ufupi ili kukuachia fursa na wakati muafaka kufanya utafiti binafsi na huru wewe mwenyewe. Pia, tuwe wakweli kwako. Sisi kama binadamu, pamoja na taaluma zetu, bado ni wanagezi tunaojifunza kila siku pamoja na kufundisha. Hivyo, hatuwezi kuwa na majibu ya maswali au matatizo yote tunayoibua tokana na taaluma na uzoefu wetu hasa ikizingatiwa kuwa nafasi tunayopata ni finyu mbali na kutokuwa safu.
Upendo wa kweli (true love)
Hivyo, wanaofunga ndoa, wahakikishe wanapendana kwa dhati na kwelikweli. Ndoa siyo lelemama wala jambo la muda kama urafiki na mahusiano mengine. Kama tunavyoonyesha hapo juu, ndoa ahitaji upendo tu bali upendo wa dhati na kweli. Baada ya kufungwa ndoa, upendo na utayari hupimwa na changamoto za ndoa ambazo leo hatutazigusia.Tusisitize. Lazima kuwe na upendo wenye pembe kuu mbili yaani udhati na ukweli.  
Uaminifu wa dhati (true trust)
Msingi wa pili wa ndoa ni uaminifu hasa ikizingatiwa kuwa ndoa ina majaribu na mitahani mingi iwe ya kijamii hata kiuchumi. Hivyo, wanaofunga ndoa, wahakikishe wanaaminiana na si kuaminiana tu bali wahikikishe wanaaminika pia. Kwanini uaminifu ni lazima na muhimu katika ndoa? Chukulia mfano inatokea hali ya kuyumba kiuchumi, ugonjwa, kesi, na mengine kama hayo. Kama wahusika hawaaminiani juu ya kupendana, hakuna atakayejitoa au kumvumilia mwenzake. Hakuna mtihani mkubwa kama kuyumba kiafya au kiuchumi. Hebu fikiria mwenzako wakati mnaoana alikuwa nazo. Mara ghafla unatokea mkwamo kiuchumi. Kwanza, waliowazunguka wataanza kujua kulingana na maisha yanavyobadilika. Hivyo, wapo watakaotaka kujua kunani. Hapa ndipo msingi mwingine wa usiri au kutunza siri za ndoa unapoingia na kufanya kazi au kukosekana na kuharibu kila kitu. Wahenga wanatuasa kuwa siri ya mtungi aijuaye kata. Na hapa tusisitize. Ni kata pekee apaswaye kuijua na kuitunza siri ya mtungi.
        Katika mkwamo, siri za ndoa zinapofuja, wapishi watakuwa wengi na kuharibu mchuzi. Kimsingi, unapokosekana uaminifu ambao hutokana na kuenda sambamba na kutojiamini wala kuchukua tahadhari dhidi ya hatari dhidi ya ndoa, ndoa itayumba hata kusambaratika. Kama zilivyo taasisi zozote, lazima ziwe na kanuni (rules) maadili (ethics), ithibati (integrity), miiko (taboos) uhuru (independence), upekee (uniqueness), uaminifu (tust), usiri (secrecy) na wivu (jealousy). Ndoa ikikosa au kupungua vitu hivi hugeuka tegemezi na hatarishi. Ndoa inayoendeshwa kwa itegemezi ushauri matakwa ya wasiohusika si imara wala salama. Japo hatukani kuwepo kwa wana familia, jamii, wengine. Si washirika katika ndoa. Ndoa si ushirika na haina wala aihitaji ushirika. Ndoa inapoanza kuendeshwa kwa mawazo, misukumo, na ushauri wa marafiki mashoga, hata ndugu, ujue iko hatarini. Ndoa ni ya wanandoa. Ndiyo wajuao misingi miiko, siri thamani, na umuhimu wake. Ndoa si klabu. Ina misingi sababu na siri zake. Ndoa ni kama serikali. Ndo maana huiingii bila kuapishwa, kuonywa, na kupewa majukumu. Hapa mantiki ni rahisi na wazi. Wanandoa ndiyo wanaojua sababu za kufunga ndoa. Ndiyo wanaojua thamani na umuhimu wake pia waathirika wa kuvunjika au kushindwa kwa ndoa yao. Ndoa ni kama utajiri. Inapotokea tajiri kufilisika, muathirika wa kwanza na mkuu ni yeye na siyo marafiki wala nguvu zao. Hivyo, tufahamu kuwa wanandoa ndiyo wajenzi hata wavunjaji wa ndoa. Kimsingi, adui wa kwanza wa ndoa ni wanandoa wenyewe hasa pale wanapokiuka misingi yake.
        Kwa leo tutamalizia hapa. Tukijaliwa na kupata fursa, tutaendelea na misingi na nguzo nyingine za ndoa. Tusisitize. Ndoa ni kama jengo. Kama itajengwa kwenye misingi na ikaongezewa nguzo imara, itadumu. Kama itajengwa bila msingi au kwenye msingi na nguzo hafifu, itaporomoka itakapokumbana na changamoto hata ziwe ndogo kiasi gani.
Msingi mkuu wa kwanza wa ndoa ni upendo, maana bila upendo hakuna ndoa na kama ipo ni majuto na mateso tena ya kudumu. Upendo ndiyo cheche inayoanzisha hitajio la kufunga ndoa. Hii haina maana kuwa hakuna misingi mingine muhimu. Ipo, ila upendo ndiyo msingi wa kwanza. Kama ndoa ni dini, basi upendo ni imani. Maana bila imani hakuna dini. Bila upendo wa kweli, hakuna mapenzi bali kutakana, kutumiana hata kuzidiana kete tu, maana mtaishi katika gereza. Tunadhani neno ndoa ni ndoana hutokana na uwepo wa ndoa zisizo na upendo wa kweli. Ndoa zenye upendo wa kweli ni kama pepo hata ziwe na chamgamoto kiasi gani. Tutoe mfano mwingine. Kama ndoa ni mchuzi, basi upendo ni viungo. Kukiwapo upendo, msingi, nguzo na mambo mengine hufuata kirahisi. Kwa kimombo husema things will fall into place.
Chanzo: Mwananchi leo.

Thursday 30 May 2024

Here comes a new baby The Story of Stories!

 

ISBN9781779338471
Pages110
Dimensions210x148mm
Published2024
PublisherMwanaka Media and Publishing, Zimbabwe
FormatPaperback

THE STORY OF STORIES

Poetry

by Nkwazi N. Mhango

The Story of Stories is lamentation poetry about why our stories were colonised, demonised, and lastly destroyed. It challenges victims of colonisation to wake up and recoup their bungled and fangled narratives alongside their history based on their factuality, historicity, and naturality. It chides victims to write their histories and tell their stories instead reading and telling the stories their vanquisher miswrote and misconstrued to bolster damnation and domination.

 BOOK PREVIEW
British Pound£
Paperback
£15.00 

ABOUT THE AUTHOR

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). domination.

Saturday 18 May 2024

Kaa Chonjo na "no tozos" Uchakachuaji wa 2025

Baada ya mafyatu wa upingaji kuanza kufyatuka, kufyatua, na kukinukisha, Chambo cha Maulaji (CcM) tumeamua kuanza kuwafyatua wapika kura ya kula kwa ajili ya uchakachuzi ujao. Tokana na wingi wao tumeanza kufyatua wakulimaji. Kuwafyatua ili mwakani wawe wamesahau kero zetu, tumeamua kuondoa tozos kuanzia talafa, wiraya, hata nkoa. Juzi mlimisikia waziwazi Husheni Bwashee akifyatuka mjengoni kuwa mambo sasa mmatana kwa wapigwaji wafyatuliwao na ngwamba wakizalisha ili tufyatue njuluku kupitia tozos.
        Wasiojua tozos, it is simple. Tozos meaning tabuz on ze organisms and servants. Naona yule anadhani nimechapia asijue mie ni profesa emeritus mwenye shahada ya juu ya uchumi na utozaji tozo duniani niliyoipata toka kwenye chuo kikuu cha CcM Kivushani. We koma!
            Uzuri wa mafyatu, huwa hawahoji kwanini tuone mwanga sasa kama kweli tumeuona na si kamba za kuwafyatua tufyatue kura za kula mwakani. Je hizi njuluku zilizokuwa zikifyatulilwa kila mwaka kwa miaka nenda rudi zitarejeshwa? Ni kiasi gani? waliozifyatua nao watafyatuliwa lau wakanyeeee debe? Je hiyo njuluku iliyokuwa ikipigwa toka kwa walimaji ilifyatuliwa au ilifanyiwa nini? Je watapata hakikisho gani kuwa baada ya uchakachuzi tozos hazitarejea kama kawa? Je wanaweza kuwachukulia hatua za kuwafyatua hawa waliowafyatua na kufyatua njuluku zao? Je wahusika wakuu walikuwa wapi?
            Tuna bahati sana. Mafyatu wangeuliza hata nusu au robo ya maswali hayo hapo juu, mbona wangetufyatua. Tunashukuru. Hawaulizi kwanini hatukufuta tozos zote hadi ya kimataifa. Walitaka tule nini? Ngoja nizoze kichinichini mafyatu wasininyake nikawafyatua wakafyatuka na kutufyatua maswali ya kifyatu ambayo hata maprofedheha wetu chamani hawana uwezo kujibu mbali na kugomea kura. Anyway, kwa sababu sisi ngazi ya kimataifa lazima tufyatue, tumewatoa kafara hawa wadogowadogo hapo juu ili kuwafyatua mafyatu tufyatue kura za kula.
        Mbali na kuondosha tozos ambazo tutazitoza kwa njia nyingine, tutaanzisha fuko la kulinda mafyatu wote kuanzia Januari ili Oktoba watupe kura tuwale baadaye kwa kurejesha upigaji kama kawa. Wapika gongo tutawaacha kwanza ili wapike kure tutajuana baadaye. Tutahakikisha hata anayetaka kwenda kununua gongo au lijisigara kubwa tunampiga tafu ili alainike atupe kura ya kula baadaye tumfyatue asiwe na la kufanya. Tutaangiza hata ndata wasiwanyake vibaka ili wasiwaudhi wakatunyima kura ya kula na kufyatua njuluku zao tukaendelea kunenepa na kuwa wanene.
Tangu sasa, tutaongea lugha za kusubsidize. Siyo kwa sababu tunataka kufanya hivyo bali kuvutia kura ya kula. Twenty twenty-six, kila kitu kitarejea kama kawa. Tutatoza na kutoza hadi kutozana. Chawa watarejeshewa mirija wanyonye. Kwa tulivyo na usongo wa kuendelea kufyatua ulaji, hata kama mawe yangekuwa yanapika kura ya kula tungeyapenda na kuyasikiliza ili yatuwezeshe kupiga juluku ya fatu vote na pata kula raha sisi vote janja ya kaya.
            Baada ya ‘ku-subsidize,’ tutaanza hata kulialia mjengoni. Tutaondoa hata kikokotoo ili tukokotoe na kukomba kura halafu tukirejeshe baada ya kupata kura. Tuna mkakati wa kuhakikisha kila mwishiwa wetu njengoni analia, kugaragara, hata kutaka kujinyotoa au kunyotoa fyatu wanene wenzake roho kwa sababu ya kuwalove kuwadefend mafyatu. Huu sio wakati wa kuwatoza tozos au kuwaponda mafyatu kama tulivyozoea. Ili kufanikisha hili, hata chawa atakamuliwa damu lau mafyatu wasahau waachie. Huu ni wakati wa kuwaonyesha mapenzi mafyatu hadi wayafaidi na kulewaga. Kwenye CcM tuna mkakati wa kuhakikisha wale ambao hawaonyeshi usongo na sanaa kwa mafyatu hatutawapa tiketi ya kugombea ulaji mwakani.
            Baada ya kuwalewesha mafyatu kwa ganzi na mapenzi fake ili waachie vitu, tutaanza hata kutoa mbolea bure ili mafyatu watoe kura kwa wingi. Tutawajaza mbolea ili waweze kuzalisha kura nyingi. Huwezi kutegemea kuzalisha sana bila kutumia mbolea. Hii tunayopanga kutoa si mbolea ya mimea tu bali ya kura za kula. Juzi mazeri kaamuru bei ya gasi ishuswe japo haikushushwa. Yote nini? Sisi wanene huwa hatuli vyakula kwanza. Tunakula kura ya kula kwanza. Huku ndiko kunaitwa kufyatua kisayansi kwa kupiga ganzi kila kitu. Hukumuona yule mwishiwa aliyetoa shangingi lake kwa bibi mmoja eti kuendea nyaraka na namna anavyotatua matatizo ya udongo papo kwa papo. Ngoja apite uishiwa  uone atakavyoadimika kama nkojo wa kuku. Kwa sasa, waliwa na walaji wote wanafaidi usawa hadi zikishatoka kura za kula.
Usiseme tunawahonga kama wale. Hapana, tunawahongoa kama siyo kuwaongeza shime watupe kura ya kula tuwale kama chata twawala. Are you there? Kaa Chonjo Saa Mbaya!
            Mwishiwa Bwashee Bashee alisema kuwa hata kuku wataacha kutozwatozwa tozo. Hivyo, wanaofyatua wanapaswa kupunguza kuwatoza tozos kwa kuwaibia mayai yao. Hata wachungaji tunashauri wapunguze kuwatoza tozo ng’ombe hadi tumalize uchakachuaji tuwakamue hata damu. Pia, wachunaji wapunguze kutoza sadaka na zaka. Wafugao chawa, lazima muwambie waache kutoza tozo za damu. Hapa lazima chawa na machawa wakonde kidogo lau tusiwastue wale wanaowafyatua kwa kuwakondesha, kuwaambukiza maradhi kiasi cha kustuka na kubania kura ya kula.
Chanzo: Mwananchi J'tano.

Wanandoa watofautishe kupendana na kutaka.


Kila mtu hupenda mwingine. Vivyo hivyo, anaweza kumtaka au kutakiwa na mwingine. Hakuna asiyejua kupenda ingawa si wote wanaopenda ifaavyo na inavyotakiwa. Mujhimu ni kujua kupenda na kupenda ni vitu viwili tofauti. Mfano, unaweza kumpenda mtu kiasi cha kujisikia vibaya usipomuona. Pia, unaweza kumtaka mtu ukadhani unampenda. Hata hivyo, kupenda kwa namna hii kunaweza kuwa kwa muda au kusikothaminika ikilinganishwa na kupenda mtu kwa kutegemea naye akupende na wote muelewe mnachofanya na kuwa tayari kukigharimia hata kwa maumivu japo lengo kuu ni amani, furaha, na starehe kati ya mengi. Watu wengi huchukulia kutaka kuwa ni kupenda kwa vile wanachotarajia ni mapenzi yawe na kuwa pamoja au kujihusisha katika ngono.
        Kupenda kunalengwa katika ndoa ni kule ambako kuna makusudi maalum ambapo wahusika hujua wanachofanya kwa malengo fulani mengi yakiwa ni yale yanayotarajiwa au kuzoeleka kijamii. Kupenda ni kujitoa muhanga (risk) kwa ajili ya umpendaye. Mfano, wawili wanapopendana na kuamua kufunga ndoa, kwanza, wanatarajia kuishi na kuwa pamoja si kwa muda mfupi bali wa kudumu. Pili, kuanzisha familia ambayo uhusisha kutengeneza na kuzaa watoto. Tatu, hulenga katika kuunganisha familia za pande mbili. Katika upendo huu, wahusika hukubaliana kupendana kama walivyo kwa faida sawa ya wote wawili. Hii ni tofauti na kumtaka mtu ukadhani unampenda. Wengi wanaowataka wawatakao, wakishawapata huwachoka haraka kwa vile walikuwa wakiwataka na siyo kuwapenda.
        Katika kupenda na kutaka, kutokana na mfumo dume uliotawala duniani, mwanamke anapaswa kuwa makini sana. Hii ni kwa sababu, asipotofautisha kupendwa na kutakwa, ataishia kujihusisha katika ngono jambo ambalo linaweza kusababisha mimba, magonjwa ya zinaa, hata kupoteza sifa hasa uhusiano huu unapojulikana. Wanaume huwa hawapati mimba. Hivyo, katika uhusiano uhusishao kutaka, na si kupenda, mwanamke anakabiliwa na hatari kubwa ya kuharibikiwa ikilinganishwa na mwanaume.
        Kwenye ndoa tunaongelea kupendana na siyo kutakana kunakoweza kutafsiriwa vibaya kama kupenda. Nguzo ya ndoa ni jinsia mbili tofauti kupendana kwelikweli na kwa matendo. Katika kupenda, wawili hujitoa kwa wenzao bila kikwazo wala masharti wakishafunga ndoa. Lugha itumikayo ni kufunga ndoa ikimaanisha, kupoteza haki na uhuru wa kuwapenda wengine. Japo siku hizi wanadamu wameoza kufikia kuongeza aina haramu ya ndoa baina ya watu wa jinsia moja, bado ukweli unabaki palepale kwa maana yake halisi kuwa ndoa ni baina ya mwanamke na mwanaume.
        Kitu kingine muhimu kuhusiana ndoa ni ukweli kuwa huleta ulinganifu, uchangamfu, upendo, na usawa kama inazingatiwa na kufuatwa inavyopaswa. Hata hivyo, tukiri. Ndoa inapofeli, wahusika hukosa hayo hapo juu na wengi huishia kwenye majuto hata kujiondoa au kuondoa uhai wa wenzao japo si wote. Hii ndiyo siri ya kukithiri kwa mauaji na migogoro hatarishi baina ya wanandoa hata watoto, mfano inapotokea mmoja wa wanandoa akaamua kukatisha uhusiano na maisha yake, ya mwenzake, hata ya watoto. Hii, mara nyingi, hutokana na kutaka kulipiza kisasi baada ya wahusika kukataa au kushindwa kukubali ukweli kuwa mahusiano yao sasa ni hatarishi na hauwezi kuendelea. Hata hivyo, upendo ukiwa wa kweli na kufanikisha lengo la ndoa, ni kinyume. Wahusika wataridhika, watafurahi, watafanikiwa, wataongeza upendo, na hata kuishi maisha marefu ikilinganishwa na walioharibikiwa au kushinda katika ndoa.
Usawa
Usishangae kukuta mzee wa miaka 50 na kijana wa miaka 30, wakiishi kwa usawa na kuaminiana na kupendana tofauti hata baina ya wahusika na wazazi wao au wawili wanaolingana kiumri. Hata hivyo, mara nyingi, ni wanaume ambao umri wao huwa hauleti maswali wanapooa wanawake vijana kuliko wao. Inapotokea mwanamke mzee akaolewa na mwanaume kijana, kunaibuka maswali. Hii ni kutokana na mazoea ya mfumo dume ambao unampendelea mwanaume na kumnyonya mwanamke. Pia, katika mfumo dume, kuna baadhi ya jamii huwageuza wanawake wanasesere wa wanaume kumilki, kuchezea, na kutenza watakavyo. Hapa ndipo ilipojikita dhana ya objectification au thingification of females ambapo wanawake hugeuzwa vitu sawa na vitu vingine. Huu ni ujinga na ukatili wa kijinsia ambao jamii inapaswa kuuepuka na kuupiga vita.
        Binadamu wote ni sawa japo wana majukumu na uwezo tofauti tokana na maumbile yao. Mfano, mwanamme hawezi kubeba mimba wala kunyonyesha wala kuzaa. Kadhalika, mwanamke hawezi kutungisha mimba. Hivyo, udhalilishaji na unyonyaji wa kijinsia ni matokeo ya ujinga hata ukatili. Ni matokeo ya madaraka yasiyo ya haki, kwa kimombo unfair power dynamics. Kwetu sisi, tokana na uzoefu wetu, ndoa ni uwanja wa kutendeana haki kwa usawa.
Usipomtendea mwenzako haki, usitegemee akutendee haki hapa kuna kanuni ya ujibizano (rule of reciprocity). Katika ndoa sawa na maisha mengine, ni nipe nikupe, ninyime nikunyime, nipende nikupende, nichukie nikuchukie, n.k. Huwezi kumpiga mwenzako ukategemea afurahie mateso na maumivu haya. 
Chanzo: Mwananchi leo.

Friday 17 May 2024

HOW PRESIDENT MAGUFULI ‘DECOLONIZED’ TANZANIA’s MINING ECONOMY.


The main focus of today’s presentation will be on the late President John Pombe Magufuli’s efforts in ‘decolonizing’ Tanzania’s mining economy. I was motivated to write piece after reading an article titled “Tanzania’s mining renaissance: Prospects and lessons” by  Samwel Ndandala, which was published by THE CITIZEN on Thursday, 9th May, 2024;  plus his learned quotation from William Shakespeare’s Julius Caesar, which says  that “There is a tide in the affairs of men which, taken at a flood leads on to fortune. Omitted, all the voyage of their lives is bound in shallows and in misery”. I was enthused by this quotation, mainly because the same Shakespeare’s Play ‘Julius Caesar’ also has some other equally instructive sayings; which we will refer to a little later below.                         
        I was additionally moved by Ndandala’s reasons for asserting that “Tanzania’s mining sector is on such a high tide”, namely: (i) that ‘the reforms that were introduced in the last five years have paved the way for trust-building between the government and the private sector’; (ii) that ‘the framework agreements crafted, and now widely used in the mining sector fostered clarity for prospective investors; and (iii) that ‘the government seems to be serious about investment in the mining sector’.                                     
         I fully agree with Ndandala’s observations, and I will take this opportunity to elaborate further upon this matter in an attempt to demonstrate precisely how the late President Magufuli decolonized the mining sector economy, by citing the actual pieces of legislation which were enacted by Parliament, on his personal initiative. May his soul rest in eternal peace.  
        From about the middle of the month of march, the mass and social media have extensively dwelt on the three years of President Samia’s distinguished leadership. But since these are the same three years that we have lived without Magufuli at the helm of our nation’s leadership, it is only fair and appropriate, that we should remember to include him and his sterling contributions in such discussions; which this presentation will endeavour to do. 
         But before embarking on discussing that important subject, I wish first to comment on Tundu Lissu’s statement (which has recently been circulating in the social media), that relates to what he claims to be President Nyerere’s illegal  assumption of powers, when he issued the constitutional Presidential decrees in early 1964; namely (i) The Transitional Provisions Decree, 1964 (published on 1/5/1964); (ii) The Interim Constitution Decree (published on 1/5/1964); and (iii) The Transitional Provision (no 2) Decree, 1964 (published on 15/6/1964). Tundu Lissu argues very forcefully, that President Nyerere  had no authority to issue these Decrees.                                    
        I consider such claims to be a serious “misrepresentation of facts” It indeed is true, that this information is given in my book titled “The Transition to Multipartysm in Tanzania” (Dar es Salaam University Press, 1995). But I was writing for an audience, which was knowledgeable about the proceedings leading to the formation of the Union between Tanganyika and Zanzibar, in April 1964; including knowledge of the “Articles of Union”, which is the basic document that actually created this Union, after it was duly ratified by the Legislatures of Tanganyika, and of Zanzibar.   
        This is the constitutional instrument, which gave President Nyerere the power and the authority to make such Decrees, to be used only during the “interim period” (which is similarly defined therein). Thus, anyone who has had no access to this document will, obviously, not be able to  know its contents.
         Hence, for their benefits, I should say that the Articles of Union made provision for many other constitution-related matters for the governance of the new country during the “interim period”, which that document defined as “a period of one year including the following:-
 (a) It made provision for the apex leadership of the Union, by naming Mwalimu Julius Nyerere as the Union President, and Sheikh Abeid Aman Karume as the Fist Vice President (thus removing the necessity for holding elections to fill these leadership positions).        
(b) It established the initial list of eleven matters, what were to be regarded as “Union Matters” 
 (c) It established the ‘Interim constitution’ for the new Union, by specifying that what was the constitution of Tanganyika was to become the  ‘interim Union constitution’, suitably amended to include provisions for Zanzibar’s representatives to be appointed to the Union Executive, and the Union Legislature; plus establishing the ‘two-government structure’ of the Union. We are now ready to go back to today’s topic.
Reflections on the late President Magufuli
As already stated above, the same Shakespeare’s Julius Caesar quoted above by Ndandala has some other equally  instructive sayings, such as this one: “The evil that men do, lives after them. The good is often interred with their bones”, which is said by Mark Anthony. It is my intention to highlight, in this presentation, the late President Magufuli’s “good” governance deeds, and actions, particularly his bold action of ‘decolonizing’ Tanzania’s mining economy, which is discussed later below. 
        Many of our regular readers will probably remember, that I have consistently been presenting in this column, my personal comments of appreciation of the late President Magufuli’s commendable performance, during the period when he was in office; about our departed President’s supreme efforts in raising the standard of living and general wellbeing of the people of Tanzania. It may be remembered that I made the first such presentation immediately after President Magufuli’s completion of one hundred days in office; in which I identified some of the special leadership qualities which he had displayed during that short period.  
        For example, he had promised to “eliminate all wasteful public expenditures”. He had already implemented this promise within the said one hundred days, when, among other things,  he prohibited the purchase of ‘had drinks’ for consumption at government sponsored social events, such as the social evening party that had been organized for Members of Parliament to celebrate the official opening of the 11th Parliament by the President, and ordered the saved money to be spent on purchasing hospital maternity beds for Muhimbili National Hospital. 
        He also diverted the funds which been set aside for the pompous military parade that is normally held at the National stadium to celebrate the anniversary of country’s Independence Day on 9th December, 2015; and ordered the money so saved to be spent on expanding part of the heavily congested Bagamoyo Road in Kinondoni District, Da es Salaam. 
        These actions prompted The Daily News issue of 9th December, 2015, to write a front page news item, which read thus, in part: “President Magufuli has become a continental icon with just a month in office, without even crossing the country’s borders”; and reproduced captions taken from the leading newspapers of South Africa, Ghana, Nigeria and Zimbabwe, all of which showered lots of praise on President Magufuli’s exemplary performance, already  within those hundred days.   
         I continued making similar presentations at the end of each of his subsequent years in office, right up to the end of his first five-year term. My presentation at the end of his first year, focused on another leadership quality he had demonstrated during that year through his actions and personal behavior, which had shown that he was truly “walking the talk of the Bible” as is stated in St Mark’s Gospel, namely that: “Mwajua ya kuwa wale wanaohesabiwa kuwa Wakuu wa Mataifa, huwatumikia watu wao kwa nguvu, na  huwatumikisha. Lakini haitakuwa hivyo kwenu, kwani yule atakayekuwa mkubwa kwenu, atakuwa mtumishi wenu”. I penned similar presentations at the end of each of the subsequent years of his first term in office. 
        This reminds me of our ‘stranded’ new book titled ‘Magufulication’; which tells the Magufuli story in much greater details.  
Our stranded  Magulification’ book
This new book has been unexplainably stranded at the Publishers, ‘GDY Publications Company Ltd’ of Dar es Salaam; in which we attempted to conceptualize President John Pombe Magufuli the man, and what we described as the “Magufulification” concept.             
        In early 2019, comrade Nkwazi Mhango and I, agreed to jointly write a book as co-authors, to which we decided to give the title “MAGUFULIFICATION”, which we presented as “a new concept that will define Africa’s future”. We managed to complete our project, and submitted it to the publishers, ‘GDY Publications Company Limited’ of Da es Salaam.                      
        Unfortunately, however, that book has never seen the light of day. Some of the pieces that appear in this presentation, are narrated in much greater detail, in that book, which we (the authors) still hope, will one day be published; when the Almighty God will grant our Publishers the ‘wisdom’ to fulfill their part of the contract.  
        In the various chapters of that book, we closely looked at President Magufuli’s performance over those five years of his first term, trying to see in him what some other observers seem to have failed, or to have gotten it wrong. What we saw was a man with a big heart, big ideas, and big dreams; with a clear mission-cum-vision; and insurmountable patriotism. We described him as “a breath of fresh air in the life of Tanzania, and Africa in general, who ushered in a new way of doing things through new-style  constructive thinking and acting’.  
        We saw in him, a leader who wanted to clean his country of bureaucracy, corruption, and laziness; and install a sense of accountability, hard work, and self-reliance. Under his mantra, “Hapa kazi tu”, we saw a leader who was energetically struggling to free his country from unnecessary dependency, while it sits on immense natural resources, especially minerals. 
 Decolonizing Tanzania’s mining sector
This refers to President Magufuli’s effective elimination of the exploitation which was being carried out by some of the foreign mining companies working in Tanzania; when he introduced two new, and truly revolutionary pieces of legislation and reforms; which are cited as: 
(i) The Natural Wealth and Resources (Review and Renegotiation of Unconscionable Terms) Act, 2017; 
 (ii) The Natural Wealth and Resources (Permanent Sovereignty) Act, 2017.  
        The first Act granted new powers to the National Assembly to review any mining contract, or Agreement, which appears to jeopardize, or is likely to jeopardize, the interests of the people of the United Republic; and the second Act makes provision for the recognition of the country’s permanent sovereignty over its natural wealth and resources, by declaring that the ownership and control over the country’s natural wealth and resources shall be exercised by or through the Government, on behalf of the people of the United Republic, by providing that “it shall be unlawful and wrongful to make any arrangement or Agreement for the extraction, exploitation, or acquisition and use of the country’s natural wealth and resources, except where the interests of the people of the United republic are fully secured, and after has been approved by the National Assembly”. 
        These bold legislative measures, have resulted in greatly increased government revenue collections;  a factor, which has enabled his worthy successor, President Samia Suluhu Hasan, to proclaim her captivating  slogan of “kazi iendelee”; based on which, she has not only continued to successfully implement all the mega-infrastructure projects which were commenced by President Magufuli; but has also added her own numerous new projects, which are actively being implemented in all the socio-economic sectors of the country’s economy.  
piomsekwa@gmail.com/0754767576.
Source: Daily News Yesterday.