Ujue Uumbaji wa Bashite na de Biere wa Kanyuwaji

Naamini mafyatu wote wazima. Kiza, kupanda gharama za maisha, na vituko walioshitiwa kuregeshwa na wafu kufufuliwa havijawafyatua mkafyatuka. Anyway, waache wafu wazike wafu wenzao. Juzi niliwaza cha kufyatua, si zikaja kumbukumbu za zama za dhahabu nikisomea shahada ya uzamivu katika falsafa za uumbaji na uhuishaji kimazingaombwe na viini mato au abracadabras kisambaa. Ndipo nikarejea kwenye ufyatuzi na ufyatuaji. Leo nawaletea falsafa iliyoanzishwa na gwiji aitwaye Jean-Pierre de Biere Kanyuwaji kwa kisambaa aliyefyatua kitu ambacho wengi walikishangaa, hasa mafyatu walioona vitabu kama mimi ukichia mbali vihiyo na vilaza na wasaka tonge walionoa alipoumba ili kufanana na Mungu japo alikuwa muungu akiitwa hata Mungu. De Biere alitegeneza kiumbe cha ajabu na kidhabu akakiita Bashiti, yaani Binadamu aweje siyo halisi ingawaje tajitia ithibati kama stizahi ya ubonzo, ufyatu, kidhabu ulimbukeni, unyang’au na uzabazabina wa baadhi ya ngurumbili hasa mabashiti.

De Biere, pamoja na utaalamu wake, alisifika kwa ukatili na usanii. Hivyo, alitengeneza kiumbe afriti na cha hovyo aliyemtumia kufanya na kuficha uovu wake ili asilaumiwe. Jamaa, mbali na kuabudiwa, alipenda sana kusifiwa na kupendwa hata kama ilikuwa kwa uongo au kujiridhisha. Alijaliwa kila kitu isipokuwa hekima. Alikuwa bingwa wa kuigiza kiasi cha kuwahadaa wote waliomsujudia na kumwabudu wakidhani muungu kumbe ka mchezo ka paka kutumia ushanga wa vichwa vya dagaa kufanya ibada.

 Kwa vile Godi aliumbwa kwa udongo, de Biere aliumba kwa uchafu aliouita UBABE yaani Uchafu badala ya ardhi bora endelevu. Mungu alimuumba Adam akiwa uchiNa de Biere alimuumba Bashiti hivyohivyo. Alimuosha, kupiga utuli, na kumnenepesha ili ngurumbili wamuogope atakapokuwa akifanya kazi chafu za de Biere. Alimvisha nguo za gharama na kuwaambia ngurumbili waliokuwa karibu naye wamsujudie. Tofauti na Mungu, wapo waliomsujudia hasa wachumia tumbo pia, waliokataa shiriki hadi wengi kunusurika au kunyongwa chini ya uangalizi wa hiki kibashiti cha de Biere.

Leo ngurumbili anaweza kuwa hivi kesho vile, usijue hata msimamo wake. Mara nyingi, japo si wote, ngurumbili wafikiriao kwa manonihino na matumbo ni Bashiti. Hivyo, nimeishakupa maana ya bashiti. Je wewe ni bashiti?

Turejee kwa bashiti. Kwa vile muumba wake alikuwa muungu na siyo Godi, alirejesha namba. Walikuwapo wengi waliokwazwa na ufyatu, unaha, upogo, kujikomba, roho mbaya, na uroho wake wasijue yule ni bashiti. Ukiwaenga hutaowadhania achia mbali kuwajua. Waliosherehekea kuwa muungu wa bashiti amekitoa forever walikosea pwenti. Hawakujua sifa moja ya kuwa bashiti ni kubadilika na kuishi kama kinyonga. Anaimba na kucheza kulingana na mlio wa ala. Kadhalika, bashiti kwa sababu ni bushiti wa kwanza, alimaizi na kujua sana sanaa hii ya ukinyonga.

Alipogundua kufa kwa muungu wake kunaweza kuwa mwisho wake, alijibadili kama kinyonga na kuanza kuabudia muungu mwingine uitwao Sahasu kiumbe kingine cha de Biere. De Biere aliuachia muungu huu vitendea kazi vyote. Kwa kujua hili, Bashiti alianza ibada zake za sanamu kimyakimya akingojea kufufuliwa. Wasiojua hili hili, walidhani Bashiti alikuwa amekwisha kifalsafa wasijue Sahasu angemfufua. Haukupita muda ikapigwa tarumbeta kukusanya mafyatu wote na kutangaziwa kufufuliwa kwa Bashiti. Wapo waliozimia huku wengine wasiamini. Ndo ubashiti huu mafyatu wangu. Msijiumize bure. Ngurumbili ni nani na nini wakati yupo kwa muda kama kivuli kabla ya kugeuka vumbi. Kama de Biere, alomfinyanga Bashiti na Sahasu alikitoa forever, nani atabakia?

Kwa vile fyatu anihaririye hunipangia idadi ya maneno, inabidi nifupishe kwa kutoa masomo tuliyopata kwenye kisa hiki cha Bashiti na ubashiti. Kimsingi, tunajivunza kuwa mabashiti hawaaminiki. Pili, kuwa ni vinyonga. Tatu, kuwa lazima tuwaepuke kama ukoma. Nne, tusipoteze muda nao kwani watatoweka siku moja. Tano, tuugope ushirikina, ibada za sanamu, na dhambi nyingine zitokanazo na ubashiti.

Mwisho, lazima, na muhimu kabisa, najua mafyatu wanaweza, watokomeze mabashiti na ubashiti pale inapojitokeza fursa ya kufanya hivyo. You know what I mean. Sifa kubwa ya mabashiti ni kutoshitiana na wakishitiana na kwa muda kuwahadaa ngurumbili waliofyatuliwa

Kumbe nasoma kitabu cha Abunwas!

Chanzo: Mwananchi kesho.

HERE COME A FOURTH NEW BABY THIS YEAR

The Chant of Savant

ISBN 9789956553914

Pages 240

Dimensions 203 x 127mm

Published 2024

Publisher Langaa RPCIG, Cameroon

Format Paperback

THE CHANT OF SAVANT

by Nkwazi Nkuzi Mhango

The chant of savant is a philosophical soliloquy that aims to awaken and chastise Africans to know and fight for their rights vis-a-vis humungous resources Africa is endowed with without benefiting from them. Mhango gawks at, and guesstimates on why many Africans perish in impecuniousness or at sea chasing illusory greener pastures while aliens inundate Africa for the same. Who truly benefits] from/belongs] to Africa, and is at home between those fleeing Africa (home) or living in penury and the aliens and turncoats that enjoy multitudinous opportunities Africa offers aided by crooked and clumsy autarchies? The author depicts the catch-22s and letdowns sundry Africans face and endure at home and abroad telling them to bubbly and unstoppably seek, know, and own their true home, which, philosophically, means many things including its literal meaning of home, dignity, justice, historicity, humanity etc. Therefore, correct answers to a question where's home---are milliard.

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Currency

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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).

Kazi ya elimu na siri kali si ajira

Rais Samia na mkwewe Waziri Mohamed Mchengerwa pichani
Si uzushi wala ufyatu kufyatuka kuwa elimu siyo ufunguo tena. Naiona kama kufuli hasa kwa wasiojua namna ya kuifyatua kupambana na taabu za kufyatuliwa na wakoloni na mifumo tuliyorithi kwao tukaridhika na kushindwa kuifyatua kukidhi mahitaji yetu. Huwa nasikia vilio kotekote. Mafyatu wanafyatua na kusomesha vitegemezi, mengine kwa njuluku za ukwapuzi, yakitegemea vipate ajira sirikalini ili kufyatua ukwasi. Ushaambiwa siri kali. Unategemeani? Hujui inawenyewe na kazi yake ni kutunza siri kali tena kwa ukali na achikali?
        Huwa nataabika, kufyatuka, na kuumia. Wakati mwingine hufarijika kuona mafyatu waliosomeshwa intenesho skuli wakisota hasa ambao madingi wao siyo wanene kayani. Mafyatu wanasoma kwelikweli japo hawafikirii sawasawa. Wafyatuapo ung’eng’e, yesi ovukozi una kikohizi kakikoze kiufyatuzi, utadhani kingi Chaz kumbe jobless! Wanazo stashahada, shahada za uzamivu na uzamizi wanaolia ajira. Wengine wamevamia umachinga na utapeli halafu wanaambiwa mambo yanogile. Really?  How? Yananogile kwa nani wakati hata chawa wanatanua kuliko waja?
        Naona yule anatikisa kichwa. Unadhani ufyatu au ukweli tena mtupu? Kama mlisoma muajiriwe, mmenoa na kufyatuliwa sana. Kama wewe siyo mojawapo wa koo fyatu maarufu ziloteka, kufyatua, na kujimilkisha kaya, umeula wa chuya.  Imekula kwako. Siku hizi sifa za kuula na kunenepa uwe mnene ni jina nene: si mavyeti yako uchwara. Kinachoangaliwa si unajua nini bali nani. 

        Bila jina nene, kwako kiza kinene kama mimi niliyefyatua masayansi yote na kufyatuka na distinction ya extinction chuoni nikaishia ukapuku. Mjombangu ana PhD in acrobatic and romantic science lakini ameishia kuwa cha bia. Yeye na kanywaji na kanywaji naye. Ameshindwa kutumia acrobatic romance science kukifyatua kitegemezi cha mnene akapewa uwaziro na kuufyatua kuliko kufyatuliwa kama alivyo!
            Seriously. Kweli lengo la elimu ni kumfyatulia fyatu kibarua kiitwacho ajira kwa lugha ya kiungwana au kumjengea uwezo wa kuyafyatua maisha? Inakuwaje mafyatu wanafyatukia na kushobokea kuajiriwa na si kujiajiri au kufyatua ajira? Ukisikia ukale na ukoloni ndiyo huu. Je kazi ya serikali kweli ni kuajiri au kuhakikisha usalama na ustawi wa wana kaya japo yetu haifanyi hivyo? Mnaohangaika kusaka ajira zisizokuwapo hamuoni nyingine bwerere kama vile ukulima, ufugaji,  biashara, ujasiriamali, na stadi za mikono?
            Msiotaka taabu bali kuufyatua kirahisi, fyatueni vyama vya siasa. Vinalipa ikizingatiwa kuwa unafyatua ruzuku na kufyatua mke mdogo, shangingi la shumbwengu au nyumba ntobhu. Huwezi, fyatua dhehebu na kujipachika cheo kikubwa na kitukufu na kutenda miujiza? Huoni wachunaji wanaofyatua kondoo kupitia uchungaji, utume, unabii na mengine feki wakati nyuma ya pazia, matapeli wa kawaida? Kama si utapeli ni nini kuwauzia mafyatu maji, vitambaa, na upuuzi mwingine? Kama kweli upuuzi huu unaponya, iambieni serikali ifunge mahospitali wao watibu wagonjwa. Ufala na utapeli mwingine, sina namna ya kuueleza. Mafyatu mazima tena masomi, yanafyatuliwa na vihiyo kuliko wao!
         Huwezi, katafute kitegemezi cha mnene chamani au sirikalini ukifyatue au kikufyatue uule. Huu unaitwa uwekezaji wa ndani. Unafyatua au kufyatuliwa na kitegemezi cha mnene mambo mswano. Mungu akupe nini? Unataka akugeuze chawa? Kama huna mashairi na ngonjera ya kufyatua vitegemezi vya wanene, jigeuze chawa ufyatue sifa na mapambio uzawadiwe ulaji uukate kama wengi ninaowajua walioula kwa kuukana ubinadamu na kufyatukia uchawa. Mjini shule. Hujui!?
        Unashindwaje kufyatua dhehebu wakati wavivu wako wengi wanaoamini miujiza uchwara na vitu vya ajabuajabu badala ya kuchapa kazi? Kwani huwaoni? Kuna fyatu mtoto wa mganga wa kienyeji namfahamu. Aliyeogopa umande ameula baada ya kufyatua dhehebu la uongo na ukweli. Japo alichemsha shuleni, amejifyatulia ajira hata kama ni haramu. Ukishindwa uchunaji wa kujipachika si uanze uganga wa kienyeji. Mbona wagonjwa tena wa akili na fikra bweee kayani. Unashindwani kuchukua vitunguu ukachanganya na majani na kuwapa wagonjwa na kuula? Shauri yako. Imezidi sana anzisha NGO ya kutetea hata wezi wa mali na njuluku za mafyatu. Unashindwa kufokafoka matusi huku ukikata makalio, kuvaa hereni, kujitia tatuu, na kupewa majina ya madini na kuula!Hutaki kuitwa tanzanite platinum siyo?
            Walioshindwa hayo hapo juu, waje kwangu niwape dawa ya utajiri. Dawa yangu ni kiboko. Ukiinywa, kila utakachogusa kinageuka madola na unaukata kirahisi.
Nilivyowaka mfukoni, Sijui leo nitakula nini!

Chanzo: Mwananchi jana

Mwalimu Julius Nyerere and the ‘politics of religion’

THIS being the last week of October 2023; this will also be my last presentation  in commemoration of the 24th anniversary of the death of Mwalimu Julius Nyerere; in which  I  will to draw  our readers’ attention  to some of  his  teachings, mostly for the benefit of the present generation of Tanzanians who were born after his death; but also as a useful reminder to our older generation.
This is in  pursuance of what  the Holy Bible tells us,  in Ecclesiastes, 8.9 :  “Miss not the discourse of the elders, for from them thou shalt learn understanding, and how to answer questions as the need ariseth”.
            Mwalimu Nyerere was, certainly, one such elder, whose discourse we should not miss; especially because of his rather special personal endowments, which are described in the writings of some of the people, mainly foreigners,  who came into close contact with him during his period of leadership. They have variously described him as follows:- “a charismatic and visionary  leader”;  and  as  “a  humanist, original thinker; teacher, and statesman;  also as a “political prophet,  an iconic leader, and had  a combination of deep  intellect,  and high integrity.
        He is described also as “an accomplished orator, and a unique mobilise of people, through persuasion and the power of argument.   A scholar, who spent much of his time reading and writing books; a modest man in his personal life, who hated pomposity in his official life. And further that “he was deeply religious, a devout catholic”.
        But, of course, like every other individual, he had his own faults and failings; and has been condemned  for what his critics describe as his “disastrous” economic policies  such as the “Ujamaa” policy.
        One such critic was  Kenyan Professor Ali Mazrui, but he respectfully moderated his criticism  by describing it as a “heroic failure”. Julius Nyerere  was a teacher by profession;  and, through his numerous speeches and writings  he has left behind  a distinctive, indelible mark  of his  professional  teaching skills.
            They together cover a large variety of subjects; ranging from politics and religion, to education, knowledge and learning. From leadership ethics, to good governance.  They also touch on humanistic ideals; and on many other subjects. However, because of the strict editorial limitations, we can present herein only a small selection of his teachings.
        Many among our readers will probably remember some of his single-sentence philosophical ‘clips’, which are still alive and valid today, as they were at the time when they were spoken or written,  in the past decades; and thus provide reliable proof of his ingenious teacher  craftsmanship.
        These include phrases such as :- “Freedom and Unity”; “It can be done, play your part”; “We must run while others walk”; It can be done, ‘I will try and try plus others which are better rendered in their original  Kiswahili, which include:-“Kuongoza ni kuonesha njia”; “Heshima ya mtu ni Utu, siyo mali wala cheo”; “Kupanga ni kuchagua”; “Kijitegemea ndio msingi wa maendeleo”; “Fedha ni matokeo, siyo msingi wa maendeleo”;  etc. “Freedom and Unity” was the most significant independence ‘clarion call’; designed to “teach” the people of the new nation, the need, and supreme  importance,  of maintaining unity as an independent  nation. And this is what explains why it appears on the country’s Coat-of-Arms.
        The other two  sayings, namely “kupanga ni kuchaga”, and “It can be done, play your part”, were separately  expressed in the course of  President  Nyerere’s  speech which he delivered in the National Assembly while introducing the government’s ‘First  Five-Year  Development Plan’, in May  1964: “Kupanga ni kuchagua” was intended to highlight the  great difficulty that the government faced in selecting what to include in (or exclude from)  that Plan, in view of the  numerous  needs and requirements for the new country’s development.  

         While “It can be done, play your part” was designed to urge the all the people to participate fully in its implementation.  Because the Plan appeared to be (and actually was) pretty ambitious, in view of the large number of programmes that were included, the statement “we must run while others walk,” was intended to justify this ambition.
I learnt that the saying “I will try and try again” which was often used by  Nyerere  for the purpose of encouraging (or teaching)  the  people  not to give up,  whenever  they are faced with hurdles,  or  initial  failures,  in their search for a decent  life.          Instead, they should always “try and try again”.
This saying  was a borrowing from a Kizanaki language song that tells the story of a determined young man who,  one day, was seen  marching  out of his house carrying a spear. When he  and was asked by his  close  associates who saw him  where he was going, and what he was going to do there;  the young man replied “I am going to kill an elephant”. In obvious surprise, they asked him again: can you really do that?  the young man replied: “well, I will try, and if I don’t succeed today, I will try again tomorrow”.
        Nyerere’s  exemplary,  personal devotion to God Mwalimu Julius Nyerere’s sincere and  genuine personal devotion to God, is the main focus of today’s presentation. This aspect was clearly manifested by his regular daily attendance at church services, especially the Holy Mass; and he probably knew the contents of the Bible, particularly the New Testament, more than any other layman;  in view of his work  in translating that whole book into Kiswahili, with the title “Tenzi za Biblia Takatifu”.
        But beyond that, he is also credited with the habit of actually practicing his belief,  in many of his governance actions. For example, during the final months just before the country’s attainment of  independence in December 1961; he travelled privately to the Vatican in Rome, solely for the purpose of requesting the Pope, as Head of the catholic church, to put our independent country under the divine protection of the Blessed Virgin Mary, the mother of Jesus Christ.
        His request was granted, and that fact was announced to the public on 8th December, 1961; by His Eminence Laurian Cardinal Rugambwa, at the official celebration Mass to welcome independence. There are many Christians who believe that this divine protection, is what has provided the peace and tranquility, that we have continuously enjoyed since the achievement of independence
        Further evidence of his devotion to, and trust in God, is that  he  often prayed privately to ask for God’s  guidance, when he was making some of his most difficult governance decisions.
        The most pronounced example of this, is when he prayed privately to seek God’s divine guidance regarding his decision to allow the Tanzania Army to enter Uganda in 1979, in order to “punish” dictator Iddi  Amin Dada, who was the President of Uganda at that time, for his insolent attempt to  annex a huge chunk of Tanzania land in Kagera Region.
        Bowing to pressure from the other African Presidents, Nyerere had initially decided to stop the Tanzania Armed forces to cross the border and enter Uganda on that delicate mission, as they had themselves requested him. But this decision troubled him a great deal overnight.
        Hence, when he went to church as usual early the next morning, he prayed for God’s guidance; and that is when he got the inspiration to reverse his earlier decision. Following which, he immediately travelled himself to the Mtukula border with Uganda (where the TPDF soldiers had camped), to announce this good news personally to the anxious commanders, that he was allowing them to proceed to Kampala, as they had requested him. The full story of this event is told elsewhere in my other writings.
The politics of religion
Mwalimu Nyerere’s leadership period is divided into two distinct phases; the first of which was the relatively short period of about seven years, when he successfully led to the struggle for independence from colonialism; and the second was the much longer period of twenty-four years, when he was at the helm of our country’s leadership. I had the great good fortune, and distinct privilege, of working closely with him during the whole of this second period, and was thus in a position to observe most of the events that are described herein.
            The ‘politics of religion’ initially surfaced, or raised its ugly head, during the struggle for the country’s independence, from the time of the establishment of political parties in the early 1950s. Among the parties which were so established, was the “All Muslim National Union of Tanganyika (AMNUT).
        I was, at the material time, still a student at Makerere University College in Uganda,  I am therefore relying on written records, which show that this party  was formed by Muslims, who  were worried by TANU’s demand  for independence to be obtained as quickly  for fear that if that happened, it would mostly benefit only the Christians; who were better educated,  and who would therefore control the government and  public service.
        These were, indeed, real and genuine fears, because almost all the little education that was being offered, was obtainable only from Christian operated schools, and mainly Catholic Schools, whose policy was to admit only catholic students; an indication that this church considered education to be  an important vehicle for their evangelisation purposes.
        Thus, it was feared that the church trained elite would occupy a disproportionate positionS in the government. Mwalimu Nyerere himself was, apparently, deeply concerned about this situation, hence after he came to power, he took the earliest opportunity to nationalize all such schools, in order to make them accessible to by non-Christian students as well.
The ideological contest
In Book three of the biography of Julius Nyerere (co-edited by Issa Shivji, Saida Yahya Othman, and Ng’wanza Kamata, 2020); we are informed about the catholic bishops’ opposition to ‘Ujamaa’.
That book says that “the bishops’ opposition was threefold. First, ‘Ujamaa’ threatened the missionaries own personal privileges. 

        Secondly, the clergy was opposed to Nyerere’s secular doctrine. The third, and probably their greatest worry, particularly the catholic bishops, was that ‘ujamaa’ had opened the doors for Marxism and communism to penetrate in the country”.
        On his part, Mwalimu Nyerere  labored  to  try to convince the catholic clergy, that his Ujamaa “was very much in line with Christian teachings”, since, he argued, “the church could not possibly  be serving God,  if  it sided  with social and economic injustices”. But he was at one with the bishops on the question of communism; and went out of his way to assure them that “communism will never come to Tanzania”.
        Of course, not all the catholic clergy was opposed to Nyerere’s  ‘Ujamaa’  policy. For example, there was Fr Franken, who as at that time the Principal of Morogoro Teachers College, who gave  encouragement to Nyerere by giving him a relevant  quotation from “The acts of the Apostles”: which shows  support for the ‘Ujamaa’  concepts regarding the virtues of collective ownership of property:- “Now, the whole group of those who believed were of one heart and soul, and no one claimed private ownership of  any possessions,  but everything they owned was held in common . . .”
As a show of his delight and approval, President  Nyerere  cited these  verse in his 1970 Christmas cards,  which he circulated to all party and government leaders.
piomsekwa@gmail.com/0754767576.

Source: Daily News today

Tunataabishwa, tunataabu tuwataabishe wanaotutaabisha

“Hakuna kitu kibaya sana humu Kayani kama shida. Kila siku shida shida mpaka siku ya mwisho.” Kwa waliozaliwa juzi, nawaletea falsafa kongwe na madini ya profesa al marhum Mbaraka Mwinshehe, gwiji na nguli aliyetoka duniani mapema akihtajika. Natamani lifufuke nilipe hi five. Ningekuwa na mshiko, ningemshikisha Bintiye Muhtaji. Zama hizo muziki ulikuwa muziki na shule si kupayuka mitusi kama leo. Hatukutaabishana kama sasa japo taabu zilikuwapo. Mbaraka aliona mbali. Fikiria. Unaamka asubuhi, taabu. Hujui utaanzia au kuishia wapi. Kila unachowaza taabu. Maisha yanapogeuka jiwe unategemeani? Siku hizi hata kukopa taabu. Ukienda hovyo kwa wezi wanaotoza riba za juu wataishia kukomba kila ulicho nacho wakuongezee taabu.Ni taabu tupu.
        Kukicha baada ya kulala ukiugulia kama hukuitwa mume suruali, unajiondokea na hasira, njaa, na taabu zako hasa unashuhudia wanene na chawa wakitanua bila taabu. Unamuonea gere hata kuku anayelisha vifaranga vyake vikashiba kufurahi na kunawiri wakati vitegemezi vyako vikikondeana kwa taabu. Wakati ukilalamika taabu, wanene wanazidi kunena kama nune kwa kodi zako bila taabu. Wakati ukitaabika na kwa kutaabishwa, wenzako wanatanua na kutanuka kwa mashangingi, mashumbwengu, mashankupe manono kiasi cha kupata hata damu ya kulisha michawa bila taabu.
        Ukirejea home taabu zishakuregeza zaidi. Unashindwa hata chausiku hata kama cha mgao. Wanaokata umeme hawajui wataongeza idadi ya mafyatu kwa kuzalisha vitegemezi visivyo na mpangilio wakati nao hawana mipango ya kuviendeleza? Wanategemea mafyatu wasifyatuke kufyatua na kufyatuana gizani? Sasa bila umeme watafanya nini zaidi ya kufyatua na kufyatuana?
Umeme taabu. Maji taabu. Kodi ya mwenye mbavu za dog taabu. Ngwalangwala, nauli taabu. Mwendo kasi usokasi ukakasi. Misururu barabarani taabu. Maadili taabu. Madili taabu. Kila kitu ni taabu.                 Ukiachia hizo taabu, karo za vitegemezi taabu, hata nonohimo kwa Bi Mkubwa taabu. Kila kitu taabu, mgao wa maji na umeme taabu hata tozo taabu. Taabu taabu ad infinitum. Basi kaya iitwe taabu tujue. Hakuna kitu kinataabisha kama kushudia wanaotutaabisha wakitanua. Wanaboronga hapa. Wanahamishiwa pale. Ni taabu tupu. Wakati wakitutaabisha, wao wanateuana na kupeaka ulaji kuanzia vitegemezi hata vishikaji vyake. Hamkumuona Moody Mchengeta aliyeula kwa kwa kuwa mshikaji wa kitegemezi cha maza. Unacheza na love of the mother-in-love nini? 

    Kuondokana na taabu hizi ni mawili au matatu. Ima ujitoe akili na kufanya vitu visivyoingia akilini kama usanii uchwara hata uchwara au utafute kitegemezi cha mdingi mmoja ukitie ndani ili upewe ulaji wa kiukoo ulioanza kuzoeleka. Ukishindwa haya, wewe imba mapambio ya kusifia kila kitu hata kama ni kamba au hakiingii akilini.
        Kama unadhani nazuga kwa bangi na ufyatu umeula wa chuya. Kawaulize akina Jeri Silaha na yule fuataMkumbo Kitilya wakupashe hili dili rahisi. Juzi nilimsikia chawa mmoja akimpaka mafuta bibie kwa mgongo wa chupa kuwa ana kila sifa za kuendesha kaya kwa sababu mafyatu walimchagua. Nani alimchagua kama siyo mwendazake kurejesha namba? Hapakuwa na uchaguzi wala uchakachuaji wala uchafuzi bali kifo tu. Hili ndilo huitwa zali la mentali. Hata hivyo, chawa wakishiba sana huwa taabu kuelewa hata mambo madogo kama haya. Hata shibe inaweza kuwa taabu na ikawa na taabu pia. Kwanza, chawa hawana aibu. Pili, hawana kumbukumbu. Tatu, hawana hata akili. Ndivyo walivyoumbwa. Kwao kujua ni taabu kama ilivyo kwa wale wanaowafuga. Chawa ni wachafu naturally. Ili uwe na chawa shurti uwe mchafu kwelikweli. Chawa hawaishi sehemu safi hata kidogo.
        Siku hizi kila kitu taabu. Baada ya taabu ya machawa, soon tutaona mainzi, maana palipo na chawa kuna uchafu na uchafu huvutia mainzi. Nenda mitaani ukaone uchafu. Nenda kwenye siri kali ukaone uchafu kila namna. Kila kitu taabu. Mgao taabu. Taarifa ya Mkaguzi wa Njulu za siri kali ndo usiseme. Ni taabu tupu. Wizi kila mahali. Kaya inaliwa mbele na nyuma kushoto na kulia. Ni taabu tupu. Hakuna anayejali. Walaji wanakula bila taabu. Na waliwa wameridhika na taabu. Taabu zimekuwa mtindo wa maisha kwa mafyatu wanaotaabika hata bila kulalamika. Basi hii kaya iitwe taabu tujue au siyo?
Kumbe kumekucha! 

Chanzo: Mwananchi leo.

In Commemoration of Mwalimu Nyerere’s death

The day after tomorrow, 14th October, 2023, will be the 24th anniversary of the death of the father of our nation, Mwalimu Julius Kambarage Nyerere.  This is the day on which the whole nation normally commemorates  his life and death,  in their varied ways and methods, with  the official  national  celebration events, including a church service,  being held at national level.
        I have always penned special commemorative articles around this time in October of every year, hence  this presentation is just a continuation of that habit; which  is  being done in the spirit of the inspiring statement which says  that “praising what is lost, makes the remembrance dearer”.  This  is to be found in that famous English Playwright William Shakespeare’s Play  titled “All’s well that ends well” (Act v, scene iii).  And indeed, upon his death twenty four years ago this month, our nation truly lost  Mwalimu Julius Nyerere.  These presentations also  seek to praise  Mwalimu Nyerere for what he did  for our country and our nation. They will, hopefully, “make his remembrance dearer”;
        What Nyerere did for our nation.   
This is the twenty-fourth anniversary of Mwalimu Nyerere’s death. In the life of human beings  this is a long period of time;  for it represents a whole generation period.  We therefore now have a new generation of Tanzanians, which is entitled to know the history of where we came from; and, in particular, about his  successful  endeavours in laying the firm foundations for the subsequent management and socio-economic growth of our nation.
        However, looking back now with the advantage of hindsight  at Mwalimu Nyerere’s  ‘huge basket’ of leadership  initiatives and contributions;  I can see some of the  omissions in the story that is told in my book referred to above.  For example, the omission to  include samples of  his willingness to admit, and the readiness to correct, the mistakes that he had made in implementing his administrative decision-making functions.  This was the relatively minor administrative mistake that he made in deciding on the location of the district headquarters of the newly created Serengeti District.
        The President is empowered, by law and  at is discretion,  to establish new administrative units that are designated  as ‘Regions’ and ‘Districts’, as he may consider appropriate.  On this particular occasion,  President Nyerere had decided to establish a new district in Mara Region, to be named ‘Serengeti District’.
On the day of its official inauguration, the  President  sent his  Vice President,  Aboud Jumbe, to officiate at that  ceremony, which had been organised to be held at Bunda. The residents of that area had   generally expected that Bunda  to become the headquarters of the proposed new district; but their expectation was suddenly  frustrated; when, in his speech to inaugurate the new District, Vice President Aboud Jumbe  (obviously on instructions from President Nyerere), announced that the headquarters of the new district will be located at Mugumu.  This announcement not only disappointed, but also annoyed the huge audience which had attended the event; as they all immediately walked away in a clear demonstration of protest.
        Fortunately, President  Nyerere correctly interpreted this protest action as a message to him,  that he had made a mistake in locating the district headquarters at Mugumu; thus, he  quickly decided to correct that mistake by establishing another new ‘Bunda district’, with headquarters at Bunda.
        Those of our readers who are followers of the Christian faith, will easily remember the Biblical story when  the Jewish ruler Pontio Pilato obstinately refused to change his inscription of “Jesus Christ king of the Jews”.  Obviously,  President Nyerere  did not have Pontio Pilato’s  type of obstinacy.
        Another omission in my book referred to above, is in relation to Mwalimu Nyerere’s  achievements  in laying the foundations for effective intra-party  ‘conflict resolution’  mechanisms. This omission was partly due to the fact that  is  because that the main purpose of that book  was   book was to tell  the story of Nyerere’s   leadership and management initiatives and activities, in the country’s government. Consequently, his initiatives in respect of the ruling  political party, had to be omitted. That missing  story  is  now told briefly in the paragraphs which follow below. It is in relation to the initiative to introduce  what are known as  ‘party membership pledges’
The membership  pledges.
When TANU was founded in 1954, with Mwalimu Nyerere as its founder President;  his first task was to prepare a draft of the new party’s constitution.   As this was the first ever political party to be formed in this part of the world, there was, practically, no local experience to guide the undertaking such a  task;  hence,  Mwalimu Nyerere later revealed that he sought assistance from his political friend,  Kwame Nkrumah of Ghana,  who obliged by sending  a copy of the constitution of his own political party, the Convention Peoples’ Party (CPP); and further that  he borrowed the CPP’s party structure in crafting TANU’s structure TANU’s structure  (which was subsequently adopted also  as CCM’s structure);  but that he  added his own initiatives, which are the ‘membership pledges’  that now appear as Appendix ‘A’ of the CCM constitution,  listed as “Ahadi  za Mwanachama”.
        Looked at more closely, these nine provisions actually constitute the beliefs, and principles, that should govern the life of any upright person, for each of them  is a declaration  of  personal  commitment to  certain basic principles, which are the following as follows:-
        Item 1 is a commitment  to the belief in the equality of all human beings.
        Item 2 is a pledge to faithfully serve the country and its people.
        Item 3 is a pledge to participate in the fight against poverty, ignorance and disease.
        Item 4 is a pledge to participate  in the fight against all forms of corruption.
        Item 5 is a commitment to the principle that  leadership positions are a form of  if a surety, which must not be used for private personal gains.
        Item 6 is a pledge to endeavour to advance yourself educationally to the maximum of your ability.
        Item 7 is a pledge to cooperate with fellow citizens in all community efforts  aimed at achieving   sustained   development of our country.
        Item 8  is a pledge to always say the truth, and nothing but the truth.
        The final item 9  is a commitment to be a faithful and devoted member of the party.
        These were the ‘ethical foundations’ that were firmly laid by the founding father of our nation, and, as already suggested above, should govern the life every patriotic citizen of our country.
I should mention also that  Mwalimu  Nyerere  himsefl actually  played his part  in this respect, by truly ‘walking  his talk’.  For,  immediately  after he had completed the task of achieving the country’s independence; he reminded his colleagues in the country’s leadership  about the need to implement these principles; when he said the following:- “During the struggle for independence, TANU called on the colonial government to observe the fundamental  principle of human equality. Our people now expect that their new leaders will observe this cardinal principle.  We also called for the granting of equal opportunities to all citizens. Now that we are in power, our people also reasonably expect to see this call   being  fully  enforced and  practiced” .
 Nyerere’s  practical  re-statement of these principles.
In February 1967, when  he was writing that  major ‘policy document’  known as the  “Arusha Declaration”, President  Nyerere took that opportunity to re-state these principles. The  document’s opening paragraph is a recitation  of the humiliating colonial experience, which was distinctly marked by the deliberate disregard for the fundamental principle of the ‘equality of all human beings’; and the associated right of every individual to dignity and respect.
I therefore wish to suggest,  that in  our regular annual  discussions  that are normally held in remembrance of the  departed  founder-leader of our nation, we should also focus  attention  on  his  three most outstanding  accomplishments; namely:-
        (i) His unflinching support for the liberation of countries in the  Central and Southern Africa Regions from colonialism.
        (ii) His special  achievement  in laying firm foundations for our country’s unity, which we continue to enjoy right up to this day;  as well as  the foundations  for the socio-economic development of our country and its people.
        (iii)  His achievement in introducing the important concept of ‘Leadership Ethics’. More  detailed  information about these matters is given in the paragraphs that follow below.
        (i)   The ‘liberation struggle project.
During the initial period, which covered the first few years of leadership following the country’s attainment of independence;  the struggle against colonialism was the dominant political agenda for Africa.
        Mwalimu  Nyerere himself was of the settled view, that  ‘colonialism was a violation of the human right to self-determination’; and vowed to join the struggle for its elimination.
Thus, upon taking office as President of Tanganyika on 9th  December, 1962,  he made a pledge  to participate  “fully and actively” in the efforts for the liberation of all the countries of Africa from colonialism; which he faithfully did,  as best he could under the circumstances;  particularly, his generosity in hosting many of the liberation parties who established their camps in this country for the training of their freedom fighters;  with the associated danger of our country being attacked by the said colonialists, on the pretext of  pursuing their enemies, the freedom fighters.
        (ii) Laying the foundations for the country’s unity and peace.
Mwalimu Nyerere’s achievement in laying the foundations for our enduring national unity among people of diverse tribal groupings, with each such group having their own tribal Chief to whom they owed allegiance; is perhaps his most widely acknowledged achievement and legacy.
            As confirmed by examples from other  African countries, tribalism can be a  major hindrance  to  the   political progress  of the affected country.  For example, available records show that the political parties that spearheaded the independence struggle in Nigeria,  Kenya,  and in Uganda;  were largely formed along tribal lines.  Naturally, such divisions were a clear hindrance to unity, that was so important for the success of the struggle for independence.
The Nyerere’s conception of  ‘Leadership Ethics’.
            “Ethics is the heart of good leadership”, so the relevant books of authority say. Those of us who had the good fortune of working very close to Mwalimu Nyerere, and thus got the opportunity to observe his unique leadership endowments, can readily testify to the fact that he held a very strong stance on this matter of  ‘leadership ethics’;  and throughout the  entire period of his leadership,  Mwalimu Nyere  strictly adhered to the “ethics doctrine”; which  is one of  his legacies that ought to be emulated.
            Some of our readers may have read my book titled “Uongozi na Utawala wa Mwalimu Julius Nerere” (Nyambari Nyangwine Publishers, Dar es Salaam, 2012); wherein I described, in pretty great detail, the life and work of this unique leader. I was able to do so, simply because I had the good fortune of working closely with him, in a variety of top-notch  public service positions to which he appointed me from time to time, during his leadership period as President of the United Republic.  That gave me the opportunity, and advantage, of being able to observe his ways of doing things, plus his unique personal endowments; which, I humbly  submit, all public leaders should endeavor to emulate.

piomsekwa@gmail.com  / 0754767576

Leo Nafyatua al Jinun Finun Imarati

Na Nkwazi Mhango

Leo naja na fununu na tena kindavandava. Kwanza, niwashukuru mafyatu wote walionikaribisha kwa shangwe na nderemo wiki iliyopita nilipokanyaga hapa kwa mara ya kwanza. Niwatonye chapchap. Nimeanzisha chata liitwalo Al Jinun Finun wanuni na nune (AJFnn). Msichanganye na twambombo tununu kule kwa akina Mwakafwilafwila na Mwakafaga. Chata lina jina nono na tamu la kimanga. Huu nao uwekezaji wa kimanga. Chata halina usununu, ushakunaku, na usongombwingo wala vinyongo. Litakuwa na manufaa makubwa sana. Washikaji wake watakuwa tumbili ili wawaandame chawa hadi kieleweke. Tunashuhudia rafu uchafuzi, sorry, uchakachuaji wa uchaguzi ujao. Tumenyaka ukweli, si fununu. Chawa weshatangaza wagombea wawafugao wakikiuka katiba. Hii haki na demokrasia au domoghasia? Wanawahi nini? Kunani? Chawa na uchaguzi mmhh! AJFnn itajibu.
         Nilimsikia Juli, senzi, sorry, Shonzo akichachawa kama chiwawa kule walikosongwasongwe na dhiki eti 2025 watamchagua chifu Yangaya kumshukuru kutoa njuluku ya miradi ya maendeleo. Kwani, alitoa njuluku yake? Nani anataka chifu usawa huu? Uchawa mwingine kigegezi. Kwa ubongo wa chawa usioweza hata kuonekana, unategemea awaze mambo makubwa kama kuendesha kaya kwa haki na weledi badala ya uchawa?
        Kwa vile kaya imevamiwa na kujaa chawa, imebidi nianzishe chata harakaharaka ili kuikoa na uchafu kabla ya kunyonywa damu hadi kukauka na kunyatuka. Ni baada ya mafyatu wengi kunilalamikia kuwa wamechoka kung’atwa na kunyonywa na chawa mbali na adha, hadaa, na kula mihogo tokana na gharama za maisha kupanda kiasi cha kukosa njuluku ya kula kalimati, keki, mahanjumati, na mikate kama wanene. Wanataka kula halua na tende si adha. Lengo la AJFnn si kudai kitabu wala kuzuia kubinafsisha maji, madini wala majini. Tutaka kaya ibadilishwe jina na kuitwa Al Jinun Finun Fir’aun Imarati. Mafyatu niliohoji wamesema wamechoka na jamhuri isiyo na uhuru ulogeuzwa mhuri wa unyonyaji tena wa machawa na wachafu wawafugao. 
Nitawasilisha maombi kwa msajili wa vyama atusajiri tuanze kufyatuka na kufyatua. Nadhani akina Tunu na Nunu waso wanuni watajiunga kwa wingi ili kufyatua mafyatu wanaotufyatua. Ninapendekeza wanakaya waitwe majinun al mujirmun al mufilis ili nao wajidai kwa kimanga na kula raha kama jamaa zetu wa Dubei. Nani asiyetaka kujulikana na kutanua kama Dubei? Tunapendekeza kubinafsisha kile kitu kuanzia ikuu hadi wanakaya wenyewe. Ila chawa hawatahusishwa. Tutawafyatulia mbali wasichafue dili hili takatifu.
Kwa sera yetu ya ubinafsishaji siyo uwizishaji, tutaanza na katiba ili tujipangie wenyewe tuepuke kubishana na kuumiza, kufyatuliwa, kufyatishwa, na kufyatuana. Pia, tutaokoa njuluku ambazo zingefyatuliwa bure kwenye kutoa elimu isiyo elimu na kukusanya maoni ambayo yangeishia kupuuzwa na kuoza kwenye makabrasha kama yale ya majaji Wariboa na Kisago. Ili kuepuka wambea kutuletea umbea na ufyatu, tutafanya dili siri ili kuepuka kuhatarisha usalama wa kaya na ulaji wetu au vipi? Pili, tutaepusha migogoro ambayo imefikia pabaya hadi wanakaya kurokoroniana, kutukanana, na kuitana majina mabaya. Tatu, tutaokoa njuluku ambazo zingetumika kuwagharimia baadhi ya mafyatu kuzunguka kaya nzima huku wakipoteza muda kutafuta kinachojulikana. 
    Nne, tutabinafsisha ikuu, waliomo, na vilivyomo ili kuukata. Shurti tuwaite wamanga waje na katiba yao ili nasi tufaidi kwa kutawaliwa kimangamanga na kimangaa. Nadhani kwa kuwauzia katiba na kwenda Dubei bila visa na visasi, tutawakaanga wamanga kwa mafuta yao kama wanavyotaka kutuchemsha kwa maji yetu. Hapa ngoma droo. Sipati picha kuwaona akina Mgosi na Njomba wakimwaga kimanga kama hawana akili nzuri. Kama alivyosema fyatu mmoja kule Mwanza, lazima tuchanganye damu ati. Tutakwenda umangani, kuishi, kuongea, na kutanua kimanga. Pia, kaya itapata faida kubwa sana nakwambieni. Msiniulize vipi. Mkiuzwa au kuliwa, sawa.
    Mwisho, tutawataka Al Finun Jinun wa al Mujirmun al mufilis wote wachague kati ya wao kubinafsishwa na kupewa visa visivyo na visa na visasi kwenda kutanua Dubei kama akina Maulaji Kitengi na Zekabwela waliopelekwa kule kutanua hadi wakatanuka, kufyatuka, na kuwapa faida mashakunaku. Pia, tutauza kaya kila fyatua achukue chake na kufyatukia umangani, bondeni hata majuu Watakaobaki watajiju.
Faida gani mtapata? Kawaulize wamanga na maza.

Chanzo: Mwananchi Oktoba 11, 2023.

A TERRIBLE TRAGEDY: WHEN THE FERRY BOAT ‘M.V. NYERERE’ CAPSIZED.

“M.V. NYERERE”, was a government owned ferry-boat, which capsized in the afternoon of Thursday,  20th September, 2018;  just as it  was  approaching its destination  Bwisya,  on Ukara Island. It was  on one of its regular trips between Bugolora (Ukerewe Island) and Bwisya (Ukara Island). The capsizing of the M.V. NYERERE was a terrible, shocking tragedy; which caused the reported loss of 228 lives.  It was a national tragedy, and the late President John Pombe Magufuli  directed the nation to observe a mourning period of four days, during which the national flags would fly at half-mast. 

        That accident brought the nation together in mourning and prayer for the departed souls.  And it was indeed a shocking tragedy; because the very high population density of Ukara Island; for, because of this demographic factor, the deaths resulting from that accident, inevitably caused bereavement and related suffering to a very large number of families. And, taking into account the factor of the ‘extended family’ hat is created by marriage relationships, this was a catastrophe of immense proportions, affecting almost every single family in Ukara. 

        One English poet whose name was John Donne (1573 – 1631), is on record as having written the following words:- “Any man’s death diminishes me, because I am involved in mankind. And therefore never ask to know for whom the bell tolls.  It tolls for thee”. The sudden death of so many people in this single accident, did indeed “diminish” the spirit of our nation.                            

        But it also moved me to write an article, which was published in this column on 4th October, 2018, designed to mourn that tragic event.  Thus, I have considered it worthwhile, to commemorate that event in  today’s presentation, being its  fifth anniversary;  primarily  in order to enable our current readers  to appreciate the  heroic rescue  efforts which were voluntarily made, plus  the instant operations that were  undertaken, particularly  by the residents of Bwisya Village; and  the rapid response actions that were  taken by  the  government of the late President Magufuli  in relation  thereto. 
These  Islands’  profile. 
The two Islands of Ukerewe and Ukara, are the  largest islands among the 38 islands that together constitute the Ukerewe district, which is among the earliest districts of Tanzania, having been established way back in 1947, by the British Colonial Administration.   The ferry boat  that was christened “M.V. NYERERE”, had been provided by the government in order to facilitate the transportation of persons, and goods, between the two Islands; whose residents have, traditionally,  always had  very close relationships.                                                                          

         Since the primary purpose of this presentation is to enable today’s readers to appreciate (and applaud) the heroic rescue and other operations in relation thereto, we will go directly into that  discussion.   
Kudos to the rescuers and other supporters.
Kudos first to the residents of Bwisya village;  for, immediately upon hearing of the bad news, large numbers of that village’s  residents rushed to the scene of the accident, and quickly organized themselves into rescue teams, which deployed every available canoe to the rescue efforts. 

            And  indeed, their heroism and prompt voluntary actions saved about forty lives. Reports emanating from the scene of that accident said that in one particular case of extreme bravery,  one of the survivors of the accident, being an expert swimmer, not only saved himself by swimming alone to safety,  but also saved the lives of two other persons, including a pregnant woman, whom he  carried along with him when he swam to the shore.  The same reports say that  the late President John Magufuli himself immediately swung into  rapid action by sending a contingent of Ministers, plus all the commanders of the relevant security Organs to Bwisya, to the scene of the accident, with instructions to ‘closely monitor and coordinate  the  victims’ rescue efforts’; but also to make arrangements for the provision of alternative temporary transport facilities between Ukerewe and Ukara, to replace the service  that was abruptly terminated by the occurrence of this nasty accident.                

              The President also formed a special select committee of experts, which was tasked to investigate the true causes of this accident, and recommend measures that should be taken to prevent any other such tragic occurrences in future. 
As the gurus have said: “when the going gets tough, the tough get going”.                                        

           Handling the aftermath of this accident was pretty “tough going”; and, consequently, the ‘tough’ government of President Magufuli, got going instantly, in response to this accident.  And the coordinator of government business, Prime Minister Hon. Kassim Majaliwa, himself set up an emergency camp in nearby Mwanza City for the first three days following that accident, and shuttled daily to Bwisya by army helicopter, in order to give “on-the-spot  guidance” to the government rescue team that had camped there.              

        And for the purpose of keeping the nation fully informed of the what was going on at Bwisya, for the whole of the week following the event, the government owned Tanzania Broadcasting Corporation (TBC) gave full coverage of the operations that were taking place, enabling the whole nation to be kept informed of what was happening there. For example, It was TBC which reported the heroic efforts of the survivor who saved two lives mentioned above. But TBC also also reported everything else that was happening at Bwisya in response to that accident; including the agonizing  news of a Secondary School teacher who had gone to  Ukara to see his wife  who had just given birth to their first baby. As is customary in this area, his wife   had gone to her parents’ home in Ukara, in order to give birth under the watchful eyes and intensive care of her experienced mother.  

     On that fateful day, the couple had gone to Bugolora in Ukerewe, to do some shopping, leaving behind their newly born baby under the safe care of the baby’s grandmother.  They both perished in that accident. Kudos to the government team that had set up camp at Bwisya,  and to all other people who were involved in this emergency operation.  And kudos to all those persons who voluntarily made financial contributions, partly for  compensating the surviving victims, and  the families of those who lost  their lives in the accident; but mainly for the provision of new social facilities for the people of Ukara.

         The government subsequently revealed that some 725 million shillings had been received as such contributions, both from individuals, and from institutions.  

 Tribal attitudes concerning ‘death by drowning’.
For people living in islands like Ukara and Ukerewe, fishing is their main preoccupation. And because of the underdeveloped, ‘hand-made’ canoes which they use as fishing vessels, although they are generally quite safe, but accidents involving the capsizing of a canoe do occur from time to time, causing the ‘death by drowning’ of one or two people.  Hence, the relevant tribal communities have developed certain tribal practices, for handling such ‘deaths by drowning’ when they occur.                                                          

            I am indebted to the TBC broadcasts from Bwisya already mentioned above,  which also gave this information relating to these  Ukara tribal customs, as narrated by the Chairman of the Bwisya Village government.  The said Chairman explained that the episode of  ‘death by drowning’ has a special name in the tribal language of Ukara, it is called “LICHUMU” (spear), and is considered to be a “curse”, or bad omen;  that is to say, a harbinger of  evil harm, or destruction, that is expected to follow its occurrence.           

        Thus, the burial of the dead body or bodies that are victims of “LICHUMU”, is done differently from that of the body of a person who died a ‘natural’ death, who are normally buried in the middle of the household compound of the bereaved family. But the victims of ‘death by drowning’ are buried on the periphery of the family compound.  And this is what happened also in the case of the    M.V. NYERERE accident victims, who were similarly treated.  

         The Chairman further explained that according to their tribal customs, the ‘water body’ which caused such death must not be used for household purposes, at least for a certain specified period. 
The cultural wonders of the Ukara Island people 
I had another occasion last year, on which I wrote another article in which I mentioned some of the folklore that makes Ukara island truly unique and famous, as the land of “miracles”.  Because these stories are so extraordinary and interesting, I will present them again today, for the benefit of our readers who missed that earlier presentation.                                                                        

            The ‘magic powers’ that are possessed by some Ukara families, can only belong to the supernatural world!   For example, there is one clan in Nyamanga village, which has the magic power to command a stationary heavy granite rock, estimated to weigh about 5 tons and stands on another solid, flat natural  rock,  to perform a dancing show for visitors. This is the famous “dancing stone” (locally known as Nyabulebeka),  which  has become a tourist attraction; and I have also witnessed it myself.  

            The other miracles of the  Ukara people, include the magic power possessed by yet another clan  resident in  Chifule village, which has the reputation of possessing an extraordinary  “magic knife”, locally known as  Imbanda ya Nyamalulu ; which has the magic power to settle community disputes instantly.  It is said that any such dispute can be easily resolved by this extraordinary knife “magistrate”.  when such disputes are brought for settlement, the knife is laid on the ground by that owner, who then asks the accused persons separately, to walk across that knife. The results are that any innocent person will easily succeed in doing so; but the guilty party will have his legs suddenly paralyzed, which will make him fail to raise his legs to cross that knife.   

         The person found guilty will be ordered to compensate the victim of his actions, and both will continue to live in their community ‘happily thereafter’. There are many more such reported miracles.  In Kome village, there is another clan that reportedly “owns” a piece of Lake Victoria that is close to their residence.  This clan is reported to have the miraculous power of preventing water that is ‘stolen’, i.e. drawn without their permission, from boiling.  In such rural communities, water is drawn mainly for cooking food.  It is claimed that no matter for how long the thief will try to boil the stolen water, it just will not boil!  

        Then there is  that person in Eburongo area, who had the unusual capability of domesticating some of the Lake Victoria crocodiles, and could use them to carry out such assignments that he would give them.  This was demonstrated in 1972, when the Mwanza Regional government was forced to abandon the attempt to get this unwilling crocodile owner relocated to Sengerema, because he was so effectively defended by his ‘crocodile Unit’ against the Police Field Force Unit which had been sent to force him to obey the government order to relocate.   

         The full story of this episode actually sounds “stranger than fiction”, but it is true, like the other ‘miracle  wonders’  of  Ukara  Island.   And there may be others that I am not aware of. Hence, anyone who is interested, should visit Ukara  to see  these ‘miracle’ wonders for himself. 

piomsekwa@gmail.com /0754767576.

Source: Daily News.

Tumefyatuliwa, tumefyatuka, sasa tunafyatuana

Sijui nianzeje kufyatua kabla ya kufyatuliwa. Sijui niseme tumechanganywa, tumechanganyikana ama tukachanganyikiwa na sasa tunachanganyana kiasi cha kuzugana na kuzinguana. Tumefyatuliwa tukafyatuka na kupagawa kiasi cha sasa kufyatuana kama kaya hadi wachache kutaka kuwapagawisha na kuwafyatua wengi. Kama siyo kupagawishwa tukapagawa na kufyatuliwa na kufyatuka kabla ya kuwafyatua wanaotufyatua na kutupagawisha, inakuwaje walakaya wapingane na wanakaya au tuseme watu walao wapingane na watu waliwao? Kama siyo ufyatu ni nini? Watuwala wanataka kula zaidi kwa kukaribisha na walaji waitwao wawekaji japo wachukuaji huku watuwaliwa wakipinga kuliwa zaidi. 
Naona yule anabeua midomo akidhani fyatu naanza kufyatuka kabla ya kufyatua mambo bila kujua naweza kufyatuliwa na fyatu waliofyatuka kwa ulaji wakavimbiwa na kufyatuka kiasi cha kufyatua kila awapingaye ufyatu na ulaji wao na wenzao wa kutoka umangani kwa deep world aka deep weed aka ganja aka janga aka fyatua fyatu.
Huna haja ya kufanya hivyo wala kuning’onga dugu yangu. Kama fanya hiwo iko dili kuba kwenda fanyia ile fyatu nafyatuka hadi nachanganya, koroga hadi vote nachanganyikiwa na narogeka hadi sasa hapana jua fyatu va kweli na ongo. Hata hivyo, shetani wa yote haya si ufyatu wetu bali dipii wiid sijue weed sijui wed wa mama sijui ganja. Sijui. Ukitaka kujua zaidi hili dude kawaulize watasha wa Dubei ila angalia usipigwe bei ukaishia kufanyishwa kazi za ndani kunyanyaswa hata kuitwa mtumwa aka abid kwa kitasha.
Wadanganyika tunadanganywa hata pasipostahiki. Chukulia mfano, mtu mzima unadanganywa na chawa badala ya kuwaulia mbali. Kwa namna tulivyopagawishwa na wenye shibe, tumechanganyikiwa hadi kuruhusu chawa kufanya mambo ya kibinadamu! Wabonge wanabonga mambo ya ajabu kiasi cha kuhojia hata uheshimiwa sorry uishiwa wao. Wameishiwa hadi wanageuza bonge tukufu kuwa bonge la mipasho. Wakubwa wanafanya utoto kwenye mambo ya maana.
 Mfano ni kipaza sauti. Da huyu fyatu kweikwei. Anapayuka utadhani maamuma wallahi. Amepagawa sina mfano. Badala ya kuisimamia siri kali, anaanzisha siri kali yake bongeni. Ukimsikia anavyojiita mbukuzi unashangaa alibukua nini wakati akizoza hupati pwenti zaidi ya kuhisi chawachawa. Au ni kwa vile kipaza sauti kimejaa chawa waliogeuka bonge? Kama mwenye kaya amejaa chawa, kipaza sauti kitafurika chawa?
Nilimsikia fyatu anayejiita mbukuzi akiwadanganya wadanganyika kuwa katiba mpya haileti chakula mezani! Seriously? Bila katiba kunena kuwa wanene watakuwa wanene na ulaji wao utakuwa mnene, hawa wanene wanaonenepeana na kutumia mashangingi manene kwa kodi ya walalanjaa wangekuwa wanene hadi wananenepesha hata chawa? Asikudanganye fyatu, mdanganyika, mpagawaji, mbonge, wala chawa. Katiba ni kila ni, isingekuwa tiba, isingegomewa. Bila katiba hakuna chawa, wanene, kaya wala ufyatu utokanao na ulaji wa kilafi.
Najua waishiwa waliishiwa hoja zamani. Wanaoshangaa walivyopitisha deep weed wanajidanganya. Walipogeuka/zwa mabingwa wa mapambio, mipasho, ngonjera, kujigonga, kujikomba, kuzuga na sarakasi ili wajaze matumbo yao yaso shukurani hata kwa kumegewa utukufu. Pamoja na ufyatu wangu, naona kama waishiwa wamegeuka sehemu ya siri kali badala ya kuwa bonge la kuizodoa na kuitoboa siri kali kama walivyotumwa na waliowatuma.Wameishiwa hoja na kujaa vioja kiasi cha kujidhalilisha wao na bonge lao tukutu.  Badala ya kunena, wananuna na kuchawishwa. Badala ya kutoa mwelekeo wanaelekezwa kuzimu kwenye deep world.
Ukiachana na waishiwa, hata maza mwenyewe ametupagawisha hadi tukapagawa na kuchanganyikiwa, na kuchanganyana. Kala pini utadhani deep weed halimhusu wakati ndiye aliyeliibua. Hata wadingi tuliotegemea wangeokoa jahazi wamezama nalo. Badala ya kutoa nasaha wanatoa hasira na usaha. Wana hasira kama Stivi wahasira ambaye akipanua kinywa wanatoka harufu chafu na inzi kiasi cha kufanya mafyatu wakimbie. Ni hatari kiasi gani fyatu mmoja kuwakimbiza mafyatu kwa maelfu?
Nilimsikia doktari Silaha, baada ya kufyatuliwa, akilalamika baada ya kusondekwa korokoroni alipodai katiba mpya. Alifyatuka kuwa hakutaka kutoka korokoroni. Du!  Kama hakutaka, nani alimlazimisha au kamba za siasa za visa na visasi? Si ukubali wewe ni fyatu uliyefyatuliwa na mafyatu unaotaka kuwafyatua ili kulipiza kisasi? Huyu Silaha na Tundi Jisu wamefyatuka kweikweli Nilimuona Jisu kule Rongorongo akihenyeshwa afyate asiende kuwafyatua akina yero ili wagomee kupisha uchukuaji, sorry, uwekezaji wa kimanga na kimangaa.
 Kabla ya kusahau, kuna fyatu moja anaitwa Mdudu na mwenzake Mwambukuzi. Du fyatu wanafyatuka! Kama fyatu wangekuwa fyatu kama hawa si haba. Katiba mpya ingekuwa imeishachakaa. Jamaa wanazoza utadhani wana mageshi sehemu. Hawaogopi hata ndata ambao nao siku hizi wamefyatuka kiasi cha kuwekwa rumenya na chata twawala.
Zama zile fyatu nikiwa chuo kikuu cha Hazard kwa Joji Kichaka nilifundishwa kuwa ndata hawapaswi kushiriki siasa wala kutumiwa kisiasa. Hii huitwa uongozi bora siyo bora uongozi kama ilivyo ufyatuni.
Lo! Kumbe naota!

Chanzo: Mwananchi leo.