Kumbe Mirirani Imefamilishwa kwa akina Riz One! na Nduguze Sasa

Katika kujimwambafy, kuwatapeli na kuwafyatua mafyatu, si chawa wa maza aitwaye David Albat Bashiti alitinga Mirerani ili kuwafyatua mafyatu waufyate na kuamini wana viongozi wanaowafaa wasijue sanaa. Kama kawaida ya mbwembwe na sanaa zake, alijifanya kuwa na uchungu na mafyatu kusikiliza matatizo ya mafyatu wakati naye ni tatizo tena jipu kubwa linalonuka tu. Huu uchungu kweli au uchangu wa kisiasa na uchuro? Huyu chawa mwenye cheo cha Katibua propaganda, uchawa, na urongo bila itikadi anaongea utadhani maza mwenyewe. Nashangaa si chata wala maza anayeona madhara wanayatengeneza kwa kutaka kutumia utapeli na kamera kujitia wanatatua matatizo ya mafyatu wakati si kweli. Chawa anajijenga kwa kuwabomoa wao japo anapoteza muda asijue wanaweza kumpoteza.

Akiwa anatazama kamera na kutabasamu apigwe picha na kuwafyatua mafyatu kuwa ana uchungu nao, si njemba moja ikamfyatua swali tata na gumu. Njemba ilieleza mgogoro kati ya kampuni moja aliyosema ni ya akina Riz One iliyowatimua wafanyakazi kinamna. Alitaja wazi kuwa kampuni hii yenye ubia na siri kali, ni mzuka kama si mzimu japo inamilikiwa na akina Riz One. Kuona hana la kujibu, alisema “wewe ungekuwa mimi ungefanyaje?” Kanywe poizoni au jinyongwe.

Kama huna la kufanya, kwanini kuwatapeli mafyatu kwa kujimwambafy kuwa unalenga kutatua matatizo yao? Hujui kuwa matatizo ya mafyatu ni nyinyi mnaowala na kupeana ulaji kwa kujuana kifamilia, kiukoo, na kichama kama wewe?

            Nadhani wote tunamjua Riz One ni nani. Ni kitegemezi cha Njaa Kaya. We! Koma. Hii si mara ya kwanza kutajwa kwenye ulafi na uoza ambapo kaya imefishwa na kuoza na kuwa mzoga kama wa tembo ambapo mainzi na mipanya na mipanyabuku tena michafu bila kunawa ikiurarua na kuutafuna kwa mikono na miguu wakivimbiwa kutapika, na kujisaidia humo. Wakati haya yote yakifanyika, wanatokea mafyatu wanaosema eti home kunogile wakati kunugulu (tafsiri muulize njomba). Kuna kunoga au kurogwa? Huyu kidhabu bingwa wa kula na kukufuru bado ana jeuri ya kuwatia mafyatu vidole machoni. Kama akina Kinjekitile Bokero Ngwale, Mtwa Mkwawa wa Mwinyigumba Mwamuyinga, Mtyera Kasanda Milambo, Nyungu ya Mawe, Isike hata mzee Mchonga Kambarage wa Burito wangefufuka, kama siyo kuchapa mafyatu bakora, huenda wangejinyonga kwa makufuru, ulafi, na uoza vinavyoendelea.

Ufamilia, uchawa, ukoo, upanya, na ufisadi wa kimfumo vilivyohalalishwa vinavyoendelea vingefanya mafyatu hawa wakongwe wajinyotoe roho. Hivi kama hakuna ukweli, inakuwaje majina ya vigogo yatajwe kwenye kila ufyatuaji na kaya iache kuitwa kaya ya famila au koo fulani? Inakuwaje wengi wa wanafyatua vyeo vya ulaji mnene ima wana majina manene au ni marafiki, ndugu, au jamaa za wanene au wenye majina manene? Je tukifyatuka na kudai kuwa hii kaya iitwe Wanene country ni matusi au uchokozi?

Mafyatu nasi ni wa kulaumiwa. Hivi unaposikia kuwa mfano Riz One na wenzake wana kampuni mzimu kama ilivyofyatuliwa huko Mirirani, unafyatua hatua gani? Je yapo makampuni mengi mengine kama haya hayajulikani au hayajavuliwa nguo? Je yana mitandao yake Mirirani tu au kaya nzima kila palipo na ulaji?  Je kaya imeishatiwa na itatiwa hasara kiasi gani tangu mchezo huu mchafu uanze na itapata hasara kiasi gani kama mafyatu wanaendelea kufyata na kuwa watazamaji utadhani hayawahusu?  

Niwaase akina Riz One na walafi wengine kama wao. Hata mngeuza kaya nzima

kapata njuluku kuliko akina Elon na Bill mnadhani mtaishi milele  wajalaana nyie?

awaulize vitegemezi wa akina nonihino waliofilisi NBC na kuibuka matajiri wa kunuka.

Si wamekufa na kucha kila kitu kikianza kusambaratika? Fyatu ni nani na ana nini

duniani kama siyo ukumbaff na tamaa za kikumbaff?

            Katika kudurusu na kufanyia uchambuzi wa kina shutuma dhidi ya akina Riz One kuwa na kampuni mzuka na kufanya biashara na siri kali ambayo nayo ni chafu, nimegundua yafuatayo:

Kwanza, kuna ukweli usiopingika. Kama sIvyo, wahusika wangejitokeza na kukanusha. Wanavyopenda sifa na kuonekana wema, naamini wasingeufyata bali kufyatuka lau ngonjera. Hata huyu chiwawa wao angejitahidi kufanya utetezi. Hapa naona, kuna mitandao ya ulaji inayochukiana na kutaka kumalizana. Chiwawa, inavyoonekana, hayumo kwenye mtandao wa akina Riz One. Kutokana na jibu la kukata tamaa alilotoa, ingawa hata hayo mengine anayotoa ni changa la macho na rongorongo, linasema kila kitu kuwa hali katika wizii huu si shwari baina ya majiziii.

            Pili, wenye hilo kampuni ni wanene pamoja na wanufaika wao. Maana, msemaji amesema wazi kuwa waziri Bitek siyo yule Okot wa Song of Lawino, alishindwa. Maza naye inasemekana ameshindwa. Je kweli maza kashindwa pamoja na mamlaka hayo yote, au naye anaogopa wanene wake asiwaguse pabaya kabla hata ya kufika twenty twenty-five au naye yumo? Je kama ameshindwa na jikampuni mzuka, ataiweza kaya kweli? Anaifaa kaya kweli au ni yale yale kuwa mnatoa mbovu moja mnaweka nyengine? Je nanyi mafyatu mmeshindwa wakati mtama ushamwagwa kwa kuku? Basi hapa bila mafyatu kuamua kutia guu, mtaliwa hadi mkome. Mie simo. Nani aliwe?

            Du! Nimesahau? Nimeandika eti kaya imefamilishwa kwa akina Riz One?

Soma taratibu wasisikie na usimwambie fyatu yoyote hata mshirika wako wa bedroom.

Chanzo: Mwananchi leo.

Mjue Katibua Mkuu Mpya wa Chama cha Mafyatu (CcM)

 

Baada ya aliyekuwa katibua mkuu wa Chata cha Mafyatu (CcM) kufyatuliwa na kashfa ya ukwaree, juzi tulipata mrithi wake. Tulikutana kisiwani Mafia kuteua katibu mkuu mpya kuchukua nafasi iliyoachwa wazi na kufyatuliwa kwa Mchongo. Loh! Sasa nataka kufyatuka! Namaanisha Chongo loh, sorry, katibua muwajibika alitibua wakamtibua akatibuka na kutokomea. Tokana na chata letu kuwa la koo maarufu nene zenye historia ya ulaji Kayani, tulifyatua sifa za wale waliopaswa kujipima kugombea nafasi hii yenye ulaji na ushawishi mnene kwa mafyatu. Zifuatazo ni baadhi ya sifa walizokuwa nazo wagombea:
        Mosi, walipaswa kuwa mafyatu wa vigogo wa chata. Kama maza au dingi wako hakuwa/kuwahi kuwa kigogo, hukuona ndani. Tulishauri wasio vitegemezi wa vigogo kutotupotezea muda kuleta maombi wala kuwa na mawazo ya kupitishwa. Siku zote, tumekuwa wazi katika hili. Kauli mbiu ya chata letu inafahamika. “Chata lina wenyewe na wenyewe ni vigogo na tugogo na vitegemezi vyetu.” Hivyo, msishangae kukiona kitegemezi chetu Daktari wa Falsafa na propaganda dogo Imma Mchimvi Nkwazi wa Ngwenyama ambaye ni kitegemezi changu na Bi Mkubwa wangu Nesaa kupitishwa na kupeta kuwa katibua mkuu wa chata la shoga yake mama yake. 
        Pili, mbali na kuwa kitegemezi cha kigogo, muombaji alipaswa awe na PhDii ya kweli ni si ya kuungaunga au ya kughushi au ya heshima zilizogeuka za dharau. Kayani kwetu, bila PhDii halisi na siyo hizi za heshima na zile zinazotolewa na kupelekwa kwa wanunua kama pizza huna chako. Tulitaka wasomi waliopiga shule kwelikweli na siyo  wa kughushi au kujipachika kama matapeli wachunaji wengi wajipachikao vyeo vitukufu vya kiroho kuficha uroho wao na ufisadi wa kuuza neno la Mungu. Hii ililenga kuwafyatua maadui zetu wapingaji watuogope na kuufyata. Juzi nilisikitika sana kwenye inshu ya mageshi kugeuzwa wazoa taka.
        Mnakumbuka namna yule Chiwawa wa maza alivyojibu upupu na upuuzi badala ya kujibu hoja? Sie siyo kama wale wawalao mafyatu tena kwa kubabaisha na kutumia chawa na viwawa. Sisi, tunatumia wasomi waliova na kuivika wawafyatue wanaotaka kuufyatua ulaji wetu mnene na mtukufu. Alhamdullillahi hukutuletea Chiwawa japo umetupa madoamadoa kama Katibua wa chata lako mpyaaa.
        Hapa lazima nikazie. Hatukutaka mafyatu waliowahi kujipa udaktari hata kabla ya kuusomea. Namkumbuka mmoja kwenye chata la wale aliyekuwa akijiita doktari hadi janja yake ilipofichuka akaamua kuregea shule na kupewa. Sina hakika kama aliisomea na kuifyatua kihalali au alipewa kama wale wengine wenzake kwenye chata lao niwajuao vilaza wanaojiita madoktari kama mimi wasijue yangu nimeihenyekea ughaibuni tena kwa miaka.
        Tatu, ili uteuliwe katibua wa CcM, lazima alipaswa kuwa tayari kuacha ndoto ya kugombea urahisi kunipinga mimi. Hii nafasi, nilishasema wazi, ni yangu. Hapa hapakuwa na cha domokrasia ya ndani ya chata wala nini. Lazima nipite. Na atakayejitia kiherehere kunipinga ajue nitamfyatua tu. Akijitokeza, nitamnyamazia, ila ajue, baada ya mafyatu kunipa kijiti, nitakitumia kumfyatua. Nitamkong’ota kulhali ajue mie siyo wa kuchezea.
        Nne, alipaswa kuwa mkatili ili kuendesha operesheni ya tokomeza uchawa (otu) katika kaya na chata. Hatukutaka machawa wanaoeneza magonjwana kunyonya damu za mafyatu. Tulitaka fyatu safi na katili ambaye akisikia neno chawa anapata kichaa na kufyatua vitu vyake.
        Tano, hakupaswa awe au aliwahi kuwa msaliti. Kwa fyatu yoyote ambaye ima amewahi kulazimika kujiuzulu wadhifa wowote, kutangazwa msaliti na kupewa adhabu ya kutogombea nafasi yoyote kwa miaka minne, hii nafasi haikumfaa wala hakutufaa. Nani anataka msaliti? Chata letu siyo karai la kufuliwa makapi na uchafu au kokoro la kuvua kila aina ya taka zipatikanazo ziwani na nchi kavu. Chata letu ni chata safi na tukufu lisilotaka mabaka, magamba, au kuwa chaka la mabaki, wasaliti, chawa, na wachumia tumbo wenye uchu wa Madaraka, wala si madhabahu ya kusafishia wenye dhambi za usaliti.
        Leo sisemi mengi. Nadhani nimeeleweka vilivyo. Tusijelaumiana kuwa sikuwaonya. Narudia, bila jina kuba au kuwa toto ya gogo hapana laji yako dugu yangu. Nendauza nyanya dugu yangu au cheza bahati nasibu naweza pata laji huko.
Hivi katibua wa CcM ni nani eti na sifa zake ni zipi nunc pro tunc? Hilo bomba nawaachia muwaulize wanasharia.

Kama wewe dingi au maza wako hakuwa kigogo na haukuwa na PhDii ya ukweli, usingeona ndani. Wote waliojitia kufyatuka, walinoa. Tulihakikisha tunapitisha vitegemezi vyetu kulinda na kuepuka kuhatarisha maslahi yetu. Si inapendekeza? Naona yule anatikisa kichwa kwa hasira. Huna haja ya kujitia presha. Utake, usitake, ndivyo ilivyo, chata letu lina wenyewe na wenyewe ni sisi vigogo na koo zetu, watoto, vijukuu, vitukuu, vilembewe, vilembwekeza na vinyinginyika, kuku, mbwa, chawa, na hata panya wetu. Kwani nani alikuzuia au madingi wako kuwa vigogo? Ukitaka ulaji, basi kafyatue au kafyatuliwe na kitegemezi cha kigogo kama braza Moody Mchengeta.

 Geshi ni kama gesi. Likiripuka, wote tunalipuka. Chondechonde msiliingize kwenye siasa zenu za majitaka/uchiwawa/uchawa. Kazi yake si kuzoa taka wala kusafisha vyoo. Hizo kazi zina wenyewe kwenye mamlaka za mawilaya na siyo geshi letu tukufu.

Chanzo: Mwananchi, leo.

Sasa Maza Aitwe Prof Emeritus na Wenzake Madoktari

 

Kwa vile sifa zinatoka kila kona kuwa amefanya makuu na makubwa mengi hata kama hajawahi kushika chaki wala kufundisha hata chekechea, maza sasa ni prof emeritus. Huu ndiyo urathi wa jiwe. Isitoshe, si vibaya kumtia moyo kipenzi maza yetu. Naona yule anasonya cheo gani hiki ambacho siyo udoktari wa heshima. Wajua maana yake? Ni prof mstaafu. Alifundisha na kustaafu Chuo gani? tafadhalli sana. Usiniulize. Mimi ni kama fyatu Paulo. Fuata nikwambiacho siyo nifanyacho fyatu wangu. Mafyatu wameniomba nimuombe maza akubali kupewa hadhi hii. Usiniulize toka Chuo gani? Kwani, lazima kiwe chuo? Nani anashindwa kufyatua Chuo feki na kufyatua vitu kama hivi? Wanaotaka kunifyatua kwa kuja na ubunifu huu, wajiulize. Mbona mafyatu wengine wanapomtunuku hamuohoji bali kuimba kwaya doktari doktari utadhani vyura na chawa? Sasa, mtake msitake, mtaanza kuimba prof emeritus hata kama wengine hamuwezi kuitamka.

            Wala sisi hatutakuwa wa kwanza. Mbona M7 na nke wake walipewa udoktari wa heshima kwa pamoja ukiacha mbali Grace Jongwe wa kule Zimba za Mabwe alijitia kuusomea kwa miezi sita akaishia kuumbuka alipobanduliwa Jongwe? Amin aliwahi kusema kuwa watawaliwa wanapaswa kuwapenda watawala wao. Nami nasema lazima waliwa wawapende na kuwasifia wanaowala, sorry, wanaowatawala. Kama wengine wamewapa shahada hizi na vyeo vitukufu, kama wachunaji wamejipachika utume, unabii, uaskofu, na upuuzi, sorry, utapeli, sorry, utukufu mwingine, kwanini iwe kosa kwetu au kwa maza kusifiana na kutunukiana?
            Raha jipe mwenyewe au mpeane. Kuna kosa gani, mfano, kumpa dingi kipenzi cha maza uprofesa ili afanane ni waivu wake? Isingekuwa katiba yetu kutoliona hili, ningependa bwana nkubwa aitwe rahish kwa vile bi nkubwa ni rahis. Wakwe na watoto wao ningependa waitwe marahishi ili kuweka ulali katika ulaji wa kifamilia.
            Ikiwapendeza, chata lake, familia, mawazi-ri, marafiki, na hata mafyatu wapewe udoktari wa heshima. Kwani, lazima kuunga mkono juhudi bila kuwa chawa wala kunguni. Si inapendeza kwa kila mnene kuwa na cheo na shahada nene? Mbali na ‘kuunga mkono jihitihada’, tunataka kuwakomesha mawazi-ri wanaotunyanyasa na kutokoga kwa udoktari tena uchwara na siyo kama huu mtukufu wa kupewa na kusifiwa kama njia ya kuunga mkoni jitihada. Kama wengine waliitwa Mungu bila kuchukia wala kuwaonya waliofanya hivyo, hamuoni kuwa hii inapendeza na kuvutia?
            Kwa sababu kufisia nayo ni sera, kwanini mafyatu wasiiunge mkono? Kama hata chawa wanaongea na kuimba sifa, sisi ni nani? Ni mwanakwaya gani aliwahi kuuliza mantiki ya wimbo auimbao? Fuata nyuki ule asali. Kama alivyovunga fyatu mgoshi Yusif Makambale kuwa mama amewapa asali warambe, nani hataki kuramba asali hata kama asali yenyewe mafyatu hatuioni? Sie tunakula ima kwa imani au macho wakati akina mgoshi Makambale wakiramba asali kupitia vitegemezi vyao vilivyopewa ulaji mnene na mnono katika mfumo wa kifamilia zenye majina manene.
            Mafyatu tunaanza na prof emeritus. Kama haitatosha, kama yule profedheha Kabundi wa magamba allivyomuita mwendaze aliiyemuumba maza Mungu, tutamuita muungu mwenyepenzi na mwenzi kipenzi cha mafyatu hata kama hatupendwi. Katika nchezo wa karata tatu, lazima ufyatuke na kufyatua ili kufyatua ufyatue ulaji. Japo wengi watashangaa kwanini mafyatu wazima tena wasomi tunafyatua kitu siyo kituko kama hiki. Kwani hao waliomwita mwendazake ni watoto au maamuma?
            Kwa taarifa yenu, kuna aina mbili za uumbaji. Upo ule wa mwenyewe Subhana na ule wa ngurumbili ambao kwa kisambaa huitwa political creation or cloning. Hapa, mafyatu tegemezi wasioweza kujisimamia, hujikomba ili kuumbwa au kuibuliwa na wenye maulaji ili wapate tonge na kujaza mifuko yao isiyoshiba wala kushukuru. Hii haijalishi mhusika ni msomi, mtu mzima, mwanaume au mwanamke. Ni tabia binafsi ya fyatu kutojiamini au kuishia mbinu na ubunifu wa kula bata. Huu ni uchangudoa wa kisiasa unaoonekana kuanza kukubalika hata kushabikiwa. Je nini madhara yake? Kupata wanene wasio na sifa na wanaotumikia matumbo yao badala ya mafyatu. Pia, inawezekana wahusika wakajikuta uso kwa uso na popobawa au poposhungi.
            Sisi tumeamua kumpa uprof emeritus si kwa sababu ya kujikomba au kutafuta ulaji. La hasha. Tunafanya hivyo ili kutimiza mila. Naona yule anacheka. Sisi siyo wachumia tumbo. Ni wanafalsafa ambao ukiwaelewa, utajua nini tunamaanisha. Utakubali kuwa tunachomaanisha ni tofauti kabisa kwa sababu hatuwezi kuumbwa wala kupewa ulaji. Nani awape fyatu ulaji wamfyatue? You know what I mean. Lengo letu ni kumsuta, sorry, kumvuta ili aende chuo akajikunje na kupewa hii kitu ambacho tunamzawadia kama motisha. Unanifahamu?
            Turejee kwa  wanaojikomba aka machawa, tokana na uchangu wa kisiasa, wahusika wanaweza kutumiwa hata na maadui toka ughaibuni kutufanyia kitu kibaya kama vile kutununua, kutugeuza watu, mbali na kutubinafsisha sisi na mali zetu kuanzia bandari hadi washirika wetu wa bedroom. Are you there? Patamu hapo. Kabla ya kubinafsisha mshirika wangu wa bedroom, nitahanikiza waanze na wao. Kwa warume, mtajijuu. Kwa manzi, haina shobo. Muulize bi nkubwa anavyoshare na wenzake. Sorry, don’t think I’m a party pooper. Nalonga kisambaa japo mjue fyatu ni doktari tena mwenye PhD ya ukweli si ya kughushi wala kuzawadiwa.
Kwanini nami nisipe uprofesa emeritus? 

Chanzo: Mwananchi leo.

REVISITING THE CAUSATIVE FACTORS IN THE ZANZIBAR GLORIOUS REVOLUTION OF 1964.

Tomorrow, 12th January, 2024, will be the 60th anniversary of the Zanzibar glorious Revolution, which removed the Arab Sultan’s Government from power. The said government had been in office for just over a month;  and installed a new Revolutionary Government, led by President Sheikh Abeid Amani Karume. As will be revealed in this presentation, the British Government, under extremely controversial circumstances, had granted the ‘Instruments of independence’ to Sultan Jamshid Abdullah of Zanzibar on December 9th, 1963, as a result of a seriously disputed general election which was held earlier that year. And that was, undoubtedly, the raison d’etre, or root cause, of the successful revolution which took place during the night of 11th January, 1964. 
The relevant background : Zanzibar under Arab rule.
The History books show that Zanzibar was, for quite a long time, an Arab colony, initially ruled from Oman by the Sultan of the then vast Arab-dominated Oman commercial Empire in East Africa. But around the beginning of the nineteenth century, as a result of the “wars of succession” which had erupted in Muscat when Sultan Sayyid  Said died in 1856; strong factions emerged, which  refused  to recognize his successor in Zanzibar, then Sultan  Seyyid Bargash bin Said  as their Sultan;  and,  instead, made  it known that they wanted to secede from the Zanzibar Sultanate.
        They were successful in that demand, with the intervention and help from the British Government, through what became known as “the Lord Canning Award of 1861”. Thus Zanzibar and Oman became separate Sultanates. It is further recorded that “the Sultan of Zanzibar, apprehensive of the encroachments by the European powers, agreed to British Protection on February 17th, 1890”. That is when Zanzibar became a “British Protectorate”, under the Administration of an official called “the British Resident”.                                              
        And this is the same British Administration which, after a series of seriously disputed elections which they had administered and unfairly managed in favour of the Arab political parties, they eventually decided, against wise advice, to hand over the Instruments of Independence to the Arab Sultan Jamshid Abdullah in December 1963; thus precipitating the resolve by the Afro-Shirazi Party,  to throw that Government out of power.           
        As we shall see below, this revolution took place primarily because the Afro-Shirazi Party had been continuously cheated, through the British Administration’s gerrymandering of constituency boundaries  and  through other uncouth election malpractices, aimed at ensuring the success of the Arab  political parties the Zanzibar Nationalist Party (ZNP), and the Pemba Peoples’ Party (ZPPP),  at the relevant elections. 
The ugly face of elections in Zanzibar. 
Zanzibar has an unfortunate long history of controversial, closely fought, and violent elections. Consequently, it has always been haunted by its troubled past, based on politics of hatred and animosity, that had divided that country into two warring parties, which appeared to be unable, or unwilling, to cooperate and work together.   
         Except for the praise worthy reconciliation pact which was successfully worked out by  President Amani Abeid Karume, who  boldly crafted an innovative reconciliation pact with Maalim Seif Sharif Hamad, which enabled the two sides to form a ‘Government of national Unity (GNU) after the 2010 general elections, with Dr. Shein (CCM) as President of Zanzibar, and  Maalim Seif (CUF) as First Vice President. Initially, it all went smoothly, with no indications of conflicts within.                                           
        But, indeed sadly, the old politics of animosity soon reappeared as the 2015 general elections approached. It would appear that there were certain extremist politicians there in Zanzibar, whose vested personal interests were seemingly being served by the continuation of the political stalemate therein. This appears to be so because the formation of the Government of National Unity (GNU), was very short lived; as the next following general elections of 2015 sent Zanzibar right back to its old politics of hatred and animosity.                  
        The 2015 elections in Zanzibar actually amounted to what may be described as ‘organized chaos’, which led to the annulment of the election results, and the holding of a fresh general election.  But this action itself made the situation even worse; for these repeat elections were boycotted by the Civic United Front (CUF), which, refused to recognize the legitimacy of the CCM Zanzibar Government of Dr. Ali Mohamed Shein that was formed after that disputed election. 
        Thus, in view of the violence, and other nasty conflicts which continuously erupted after every general election in Zanzibar since 1957, one could justifiably even describe those previous  elections as a “curse”; that is to say, ‘something that magically causes harm or evil’.                     
        No wonder therefore, that soon after assuming power following the successful revolution of 1964, President Abed Amani Karume declared that “there will be no elections in Zanzibar for the next fifty years”. He must have been utterly frustrated, and hugely disappointed, by the negative experience of those pre-independence elections.               
        What follows below, is a historical narrative of the British administered pre-independence elections in Zanzibar.
The first general election, July 1957.
The process started, as was also the case in Tanzania Mainland during the same decade, with the formation of political parties which would compete in the proposed elections. The first to be formed was the Zanzibar Nationalist Party (ZNP), which was established in December 1955, consisting mainly of the Arab subjects of the Sultan, also known as ‘Hizbu’.                  
          On the African side, a Union was formed between the ‘African Association’ and the ‘Shirazi Association’, which gave birth to the ‘Afro-Shirazi Union’, which was later renamed the ‘Afro-Shirazi Party’. For the purpose of that first election, Zanzibar was divided into six constituencies, which were: Zanzibar North and South; Pemba North and South; Ng’ambo, and Stone Town.                
        The newly formed Afro-Shirazi Party won in five of those constituents, and lost only in Stone Town, which was won by a candidate fielded by ‘The Muslim Association’, one of the two Indian Associations. The Arab Zanzibar Nationalist Party did not get any seat.                                       
         It is reported that “this resounding defeat of the ZNP (with the resultant disappointment to its supporters), greatly contributed to the rise in the political temperature, which, from there onwards, continued to gain momentum”.  
        The Report of the Provincial Administration for the year 1958, recorded that “the year was notable to the extent to which politics infested almost every side of life in Zanzibar. Traders, cultivators, laborers, fishermen, and even house wives, were all affected. Villagers in the rural areas argued among themselves. Funerals and religious functions were boycotted by rival political parties. Women even pawned their clothes in order to raise funds for the bus fare to political meetings. 
        Such were the immediate results of the first common roll elections for these formerly peaceful islands”.                                                           
The second general election, January 1961.
For the second Zanzibar general election, the number of constituencies was increased to twenty two, and that is when the first gerrymandering activity in favour of the Arabs took place; when the tiny Stone Town constituency, a predominantly Arab and Indian residential area with only 1,622 registered voters, was split into two constituencies; instead of Ng’ambo constituency, a predominantly Africa residential area with 4,853 registered voters.
        By then, some positive constitutional changes had been introduced, including the enfranchisement of women, and the lowering of the voting age from 25 years to 21 years. Those two measures considerably increased the voting population, from a total of 39,833 in July1957; to 94,310 in January 1961. In the meantime, a new Arab party had been formed, known as the ‘Zanzibar and Pemba Peoples Party’ (ZPPP).                                                
        This second general election was held in January, 1961. Its results were that the Afro-Shirazi Party obtained a total of ten Legislative Council seats, eight in Zanzibar, and two in Pemba. The Zanzibar Nationalist Party obtained nine seats, all in Pemba; while the newly formed ZPPP won three seats, all in Pemba. Two of the elected ZPPP members formed a coalition with the ZNP, while the remaining ZPPP member joined the ASP. Thus, producing a stalemate, because each side now had eleven seats.
The third general election, June, 1961.
In those circumstances, a fresh election was quickly organized, which took place on 1st June, 1961, after an extra constituency was created in Pemba, in order to make an odd total of twenty three constituencies. This was explained as an effort to avoid a repeat of the stalemate which had been caused by the even number of twenty two constituencies.                                          
         But again, the additional constituency was deliberately created in Pemba in favour of the Arab parties, which had their greatest strength in Pemba.   The results of this third general election were that the ASP, and the ZNP, tied with ten seats each; while the ZPPP retained its three seats, whose members again divided themselves as they had done previously. This therefore gave the ZNP twelve seats, while  theASP got eleven seats. The British Government granted Self- government to the majority ZNP/ZPPP coalition. But there quickly ensured bloody riots that reportedly left sixty eight people dead, and more than 350 injured. 
The fourth general election, July  1963.
Thereafter, a Constitutional conference was held in Lancaster House, London, in 1962; in order to determine the constitutional way forward. The Afro-Shirazi Party insisted on two conditions: one that another general election be held before the granting of independence; and two, that independence be granted in 1962. The second demand was rejected by the British Government. But it was agreed that fresh elections be held in 1963.                                                               
        For that general election, which was held on 8th July, 1963; eight new constituencies were added, making a total of thirty one. The results of this election were that: the ASP secured thirteen seats; the ZNP got twelve seats, and the ZPPP got six seats.  
        This election is what demonstrated very clearly, the effects of the gerrymandering of constituency boundaries in favour of the ZNP; for ASP polled a majority 54% of all the valid votes cast (it had obtained 13,000 votes more than the total of the votes obtained by the ZNP and the ZPPP combined). And yet it obtained only 13 seats, while the other two, with a combined lesser number of votes, won a total of eighteen seats.              
        It is on record the Sir George Mooring, the last British Resident in Zanzibar; as well as Mwalimu Julius Nyerere, the President of Tanganyika, both warned the British Government against granting independence in such controversial circumstances, but their warning was ignored. The British went ahead and granted the Insruments of independence to Sultan Jamshid Abdullah, on 9th December, 1963; who thus became the Head of State of independent Zanzibar.                              
        Talking about “fee elections”? This presentation gives an illustration of elections which were far from being “free and fair”, a situation which should always be  avoided by our election managers. 
The final straw
As far as the Afro-Shirazi party was concerned, this British action of granting independence to Sultan Jamshid  must have been the “straw that broke the camel’s back”. Preparations for the overthrow of the Sultan’s Government must have started very soon thereafter, which culminated in the successful revolution which is being proudly celebrated tomorrow.                                                    
         By God’s grace, tomorrow’s  celebrations are being held in very peaceful circumstances, that have been created by the current  Government of National Unity, under the able leadership of Zanzibar President Hussein Mwinyi.                        piomsekwa@gmail.com /0754767576.
Source: Cde Pius Msekwa.

Hatuhitaji siasa majitaka, uviwawa, na uchumiatumbo

Tangu Bi Mkubwa, almaarufu maza, afyatue kijibwa kiitwacho Chihuahua au Chiwawa kwa Waswahili aka pet, kayani hakukaliki. Nimefyatuliwa. Kijibwa chenyewe kinabwekabweka sina mfano! Kinabwekea hata jua. Ila kwa woga, sina hamu. Akiruka inzi, kinatoka mkuku! Kakipa majina mengi. Mara kiitwe Mwamba, Tamba, Gilo, Jerome, Stanley, Ray, Kiemenaa, mara Miki. Taabu tupu. Ameigiza utasha kuipa mimbwa majina ya mafyatu kuonyesha walivyo smart na wa maana kuliko hata mafyatu weusi wanaowabagua. Chiwawa kanibandua. Akirejea kazini, ni chiwawa, chiwawa naye. Tuyaache. Ila amejua kututenda na kututenza!
        Leo nafyatua siasa za majitaka, uchiwawa, na uchumiastomach. Juzi nilimsikia fyatu wa upingaji ulogeuka upigaji, Mzito (mvivu kifikra) Zobahili Kabwela akifyatuka kama chiwawa eti vyata vya siasa na visasi vipewe ruzuku 10% ya njuluku za ruzuku! Akili au matope? Thubutu! Tunawaruzukia nini? Are you serious or seriously mentally sick? Huu nao ni upigaji wa kisiasa. Ulisomea nini na wapi veve dugu yangu kumbaff sana? Eti mzawadiwe na kufyatua 10% kwa kupiga domo na fitina mfyatue nyumba ndogo na kupanua matumbo siyo! Kama zipo za kumwaga, wapeni wakulima, wafugaji, au wastaafu tuliowatufyatua na kuwafyatulia huu utamu mnaofyatua sasa tuliofyatuliwa na kuzeeka na kufa kabla ya wakati. Au wapeni mafyatu wote basi mnaowatoza kodi na tozo bila kuwaonyesha mtumiavyo mbali na kutanua.
            Zikiwazidieni, nipeni nianzishe runinga nifyatue ukweli bila woga, au wapeni matabibu na wazoa taka wanaotuepusha na magonjwa, au wajawazito wanaojifungulia barabarani, au wagonjwa wasioweza kulipia matibabu. Zikizidi, wagawieni mafyatu mliowafyatua kwa miaka nenda rudi badala ya kujenga vyama visivyo na faida ala!
        Acha nifundishe uchumi. Kaya yetu haiendelei siyo kwa sababu tu wavivu. La. Inakosa waongozaji wabunifu na wachapikazi kama mimi au Jiwe aliyeibadili kwa muda mfupi japo alikuwa na mauzauza yake, mfano Chatolite. Waijua? Kaulize Gbadolite kule DRC kwa jambazi Mobuti Seseseka aliyefilisi kaya naye akafilisika na kuzikwa kama dog. Wajua? Siri-kali ya kaya kapuku inayobomubomu inakuwa kubwa na wanene wanaofyatua njuluku wasifanye lolote la maana wakiwa chanzo cha ukapuku wetu kwa sababu:
         Mosi, wana longolongo. Hawafyatui kazi bali ngonjera, kusifiana, usanii, na maigizo kibao kama kutaka 10% ya bajeti iwe ruzuku. Hamtosheki!!!? Mikataba feki na hovyo 10%, kupata huduma kwa mafyatu yanayofyatua rushua 10%.
            Pili, zaidi, wanene wanasifika kwa matanuzi ya hovyo na ulimbakeni. Mfano, maza na wenzake wanakwea Dreamliner kwenda Mbea au Ng’waanza. Hasara kiasi gani drimulaina kugeuzwa nkokoteni au taxii? Bado utitiri wa pangu-pakavu-fyatua mchuzi wajazanao kwenye haya matanuzi mbali na usiri wa misafara ya wanene wakati wanatumia njuluku zetu. Badilikeni vinginevvyo tutafia kwenye umaskini wa kujifyatulia. Sanasana, mnaongeza deni la kaya na kushindwa kufyatua maelezo ya kina mkidai linahimilika. Inshu inayotufyatua ni kuhimilika au kuumka? Mzito Kabwela kaniudhi kama yule Mwegulu Mwehuu Nchembi aka Madilu wa kughushi anayejitiatia mchumi kumbe mchumiatumbo. Natamami PhDii na tasnifu yake aifichue tumsasambue madoktari origijinali wa economia. Akijitia kujibu, ajue, shahada zangu 13 nimesomea zote ughaibuni mbali na kuandika vitabu zaidi ya 100 vya ufyatuaji.
            Tatu, akina Mzito wafungwe kwa kutaka kuhujumu uchumi. China hawa hula shaba. Hatuli politiki bali chakula. Hiyo 10% wapewe wakulima wafyatuao chakula au walimu wafyatuao elimu. Simpo, bila mitobozano wala utata. Ikizidi wapewe wazazi wafyatuao vitegemezi vya kesho.
            Nne, kwa vile natoa suluhu sio Sami.. we..koma! Nashauri yafuatayo kwa Mzito na wafilisika wenzake:
        Mosi, wasipewe njuluku. Wakauze nyanya. Tufyatuliwe tozo, wapewe wauza maneno wasitotupa suluhu ya matatizo yetu?
        Pili, tufutilie mbali vyama vyao vya mifukoni vinavyotamani vikiondoe chata twawala wale  wao na siyo kufanya lolote la maana kwa mafyatu. Chata gani cha maana kina mkiti mmoja kwa miaka zaidi ya mia? Kwani wanachata wake wote ni mataahira?
        Tatu, wapimwe akili au kuhojiwa na Takokuru kwa uhujumu.
        Nne, vyata vitozwe kodi hata kwa mapato ya kuuza kadi au misaada watoayo washitiri wake sawa na matapeli wa kiroho waliojaa roho mtakakitu wanaowaibia mazwazwa wakiwaahidi miujiza wakati ni kuwaibia tu. Mafyatu hatuli siasa wala neno. Tunakula msosi wafyatuao wakulima.
        Tano, tumechoka na vyata vya kisanii. Amerikani, pamoja na ukwasi, wana vyata viwili. Sijui  tunavyo gizilioni ngapi?
Sita, 10% itumike kwenye maendeleo siyo politiki. Mahospitali na zahanati hazina dawa japo hawa mavuvuzela hawayaoni bali mitumbo yao! Shame on you!
        Mwisho, sie si vyura! Kila fyatu anautaka urahisi au ukiti wa chata ili kuchumia tumbo kwenye siasa za uchumiatumbo au chiwawa kama siyo majitaka. Mkitaka kufanya kweli, unganeni mtengeze chata nene likibandue chata twawala kilichochoka na kuchakaa kulihali hadi kinategemea vichiwawa, wasanii, na chawa wanaotushambulia, kutupotezea muda kufua, kujikuna, na kutujaza magonjwa tusiwafyatue wawafugao.
        Hivi nami nina Chata cha Mafyatu (CcM)? Napendekeza nipewa 50% ya pato la Tanzatozo ya Sa100. Nikipewa, nitampongeza kama sina akili nzuri.
Chanzo: Mwananchi leo.

The song of the week from a friend on the plight of Africa

 

KWA HERI 2023; KARIBU 2024. LET US PRAISE THE LORD

 

We have already said goodbye to the year 2023 in last week’s article; so, in this presentation, we will only wish our readers a happy and prosperous new year to all our readers. The year 2023, was the second year of Mama Samia Suluhu Hassan’s Presidency of the United Republic of Tanzania; which can also rightly be called “the year of political reconciliation”, because of the fine achievements scored by the President during that year, in search of political reconciliation. At the end of that year, by the grace of God, our family celebrated the two traditional Christmas holidays (25^th and 26^th December) in abundant health, and in peace and tranquility.                

        In his sermon, the Parish priest heaped  praise on our  umuiya,“for showing the way”; and revealed that many other Jumuiyas, either just forget, or perhaps deliberately avoid, celebrating  similar anniversaries of their name sake saints. Hence, he took that opportunity to a remind them to always remember to do that. 
        And, talking about ‘death anniversaries of saints’ quickly reminds me of the death of Padre Celestine Kipanda Kasisi, a native of of Ukerewe,  who died  on 24^th December, 1953. Padre Celestine Kipanda was among the four first-ever  Catholic priests to be ordained in this country now known as Tanzania. They were ordained on 15^th August, 1917, at Rubya Seminary in Bukoba. The other three were: Angelo Mwilabure fror Kome; Oscar Kyakaraba and Wilbard Mupapi, both  from Kashozi, Bukoba.                                          
        Padre Celestine has such an amazing record of ‘miracles’ which he reportedly performed  at different times and places during his evangelization career; which clearly place him in the category of “undeclared saints”. His exciting story is told in a little book  titled “Historia ya Maisha ya Padre Celesitine Kipanda Kasisi”;with a Foreword written by Archbishop Renatus Leonard  Nkwande, of the Archdiocese of Mwanza. 
 Karibu  2024: the year of the ‘glorious Zanzibar revolution’.
        It is therefore important, especially for the present generation, to be made aware of that unique voluntary leadership resignation event, which actually delivers two important lessons, for others to follow. These are: One, the quality of selflessness, i.e. that of thinking more about the needs of other people than about your own; and two, that of humility; i.e. the quality of not thinking that you are better than other people. The first lesson is fully articulated in Nyerere’s book titled “TUJISAHIHISHE”; which he wrote soon after his resignation from the Premiership.                    
        It is further recorded therein, that upon hearing this surprise announcement, the meeting decided to postpone discussion on all other matters which were listed on its agenda, in order to enable the members to concentrate on this issue. And further that the deliberations regarding this issue alone, continued for a period of six full days; during which every member who got the opportunity to express his views, strongly opposed Mwalimu Nyerere’s intention to resign from the Premiership.
        He explained further as follows:-“I have taken this action after winning the support of my colleagues, but after a long debate that has taken several days. It is my firm belief that this is the best option for achieving our new objective, namely the creation of a country in which all the people will have the opportunity to take full and active part in the fight against poverty, ignorance and disease”
Mwalimu Nyerere also correctly predicted how his resignation would be received by different people, when he said the following: “I know that this will come to many of you as a shock, but this will   mainly be a product of habit. 
        The second lesson to be learnt from Nyerere’s  voluntary resignation, is humility; or the quality of not thinking  that you are better than other people.   In Biblical language, this concept is expressed as:-“Ajikwezaye hushuhwa; na ajishushaye hukwezwa”. His action of voluntary resignation clearly demonstrates that Mwalimu Nyerere possessed this divine quality in great abundance. He was a modest man in his personal life, and hated pomposity in his official life, even when he was the country’s top leader. 
      But the 26^{th of} December 2023 deserves special mention, for it was a very special day for us.                        The Catholic church calendar recognizes that date of 26^th December of every year, as the ‘death anniversary’ of St. Stephano; and the formal structure of this church, provides for the establishment of “Jumuiya ndogo ndogo” (neighbourhood communities)  at its lowest level. Our family belongs to a ‘Jumuiya’ known as  “Jumuiya ya Mt. Stephano, Bomani”, in the Parish of Nansio, Ukerewe.                       

        Because of that name, we normally commemorate that “St Stephano death anniversary” by celebrating  Holy Mass at a selected location within the Jumuiya’s  demarcated area. For this year, we it was again our turn to host these  celebrations. We decided to make it big. In consultation and agreement with the leadership, we designed a programme, which has the usual Holy Mass celebration; but this time we added two  important functions.                                                                              One was the wedding of a couple belonging to our Jumuiya; and the other was the baptism of 15 children, born of parents who are also members of our Jumuiya. And the final event was a luncheon, for every one present. For our family. it was, indeed, a “day to remember”. Because of the wedding and baptism events which were included, the attendance this time was much larger than is customary for such small functions. This auspicious event was presided over by the parish priest himself, Rev. Fr. Renovatus Twin’omkama, accompanied by the St. Joseph choir of our Parish.  This choir is the proud winner of the latest Diocesan choir competition.

        We shall revisit the Zanzibar ‘glorious revolution’ in our presentation next week. In today’s presentation, we will revisit the historic event of Prime Minister Julius Nyerere’s voluntary resignation from office on 22^nd January 1962;  hardly one month after Tanganyika’s independence. I have told this story in this column before, but due to the great historical significance of that action; and especially for the benefit of our new readers, I have included it in today’s presentation; for the primary reason that this  action alone, clearly distinguishes Mwalimu Nyerere’s unique leadership style, from that of many of his African peers, both past and present; who, as we all know, have cultivated an insatiable greed for power, such that once they have acquired that power, they will resort to all sorts of tricks, even including foul ones, in order to remain in power.

         In that book, he listed a number of ‘makosa’, (mistakes); which he said must be avoided by all TANU leaders and followers. He called the first of such mistake as “Ubinafsi”, or self-centeredness, which he described in the following words (translated from Kiswahili):- “With the exception of a few catastrophic events, whose occurrence is beyond the power of human beings to prevent such as floods and droughts; many of the other problems are caused largely by peoples’ self-centeredness; and this usually takes a variety of forms and appearances.                                                                               For example, sometimes we hear people asking this question: ‘what does the future hold for us? In many cases, such questions are motivated primarily by personal self-interests, for there are those who think that TANU was formed for their personal benefits. They seem to believe that TANU has a contractual obligation to reward them; by seeming to forget (or, maybe, to deliberately ignore), the fact that TANU was formed  in order to benefit the whole community.              

        This social trend is dangerous, for if our members, especially those who hold leadership positions, fail to judge our party’s usefulness on the basis of services rendered to the community; and instead, decide to judge it on the basis of how it satisfies  their personal ambitions and desires;  then the party will not last very long”.             

        From these words, it can be correctly inferred that when Mwalimu Nyerere resigned from the Premiership, he was actually giving a practical lesson to TANU leaders and followers, regarding the importance of not using the party for personal benefits.

        His unprecedented action of voluntarily resigning from the Premiership of newly independent Tanganyika, just about a month after that country had achieved its independence under his leadership; was, indeed, a historical event of great significance; and it generated many unsolicited comments from a variety of people, who expressed shock, surprise, and disbelief,  from across  the board. Some of the ‘wild’ comments, included unfounded speculations, alleging that Nyerere had been ‘kicked out of power’ by some power-hungry elements within his own party, TANU.                                                    

         However, such allegations were baseless; and totally misguided. For, being the charismatic leader he truly was, Julius Nyerere was in such a strong position that no one person, or group of persons, could possibly succeed in ousting him from power. The true reasons for his resignation are clearly stated in the minutes of the  meeting of TANU’s National Executive Committee, which was held from16^th to 21^st January, 1962, as follows:- “Mara baada ya ufunguzi wa mkutano huo, Rais wa Chama alikiarifu kikao kuhusu mpango wake wa kujiuzulu Uwaziri Mkuu, ili aweze kutumia muda wake wote,  katika kukijenga upya Chama cha TANU, na kukiweka katika mazingira mapya ya kuwa ni Chama Tawala; baada ya kuwa kimekamilisha  kazi za kuwa ni Chama cha kupigania Uhuru. Alieleza zaidi kwamba hiyo hasa ndiyo ilikuwa sababu yake kubwa ya kuitisha mkutano huo wa Halmashauri Kuu ya Taifa, ili aweze kuwataarifu na kuwashirikisha wajumbe, juu ya azma yake hiyo”.

        But eventually, upon realizing Mwalimu Nyerere’s firm resolve and determination to resign, and presumably having been convinced by his reasons for that resolve, the meeting unanimously agreed to his proposal. Thereafter, the meeting was in no mood to continue with the rest of the agenda, and so, it was decided to close the meeting at that stage.                                                                   

        In a press statement issued on 22^nd January, 1962; Mwalimu Nyerere himself said the following: “Today, I relinquished my position as Prime Minister of Tanganyika. But before doing that, I selected a new team of Ministers, with Mr. Rashidi Kawawa at its head as the new Prime Minister. I will not myself be a member of this new Government, but I will give it full support,  from my position as a Member of Parliament, and as President of TANU.”

        And it is the same habit which might cause some of the people to misunderstand the significance of this bold step; for the reason only that it is most unusual for a Prime to step down from his position as leader of the Government, and confine himself only to the leadership of the ruling party. But we do not believe that it is necessary for us to copy, or maintain, the practices of other countries; instead, we believe that we must work out our own pattern of democracy; and the step I have announced today is the best way for us to proceed in that direction at the moment  . . . It is therefore with the fullest confidence in the new Government, and in the people of Tanganyika, that I will now undertake my new task, that of leading the important task of building a new TANU, which must be reformed and reshaped in order to meet the changed circumstances of independent Tanganyika”. 

piomsekwa@gmail.com/0754767576.

Source: Cde Pius Msekwa.                                                   

Sitasahau tulivyofyatuliwa 2023

Japo nilisherehekea kutokomea kwa mwaka 2023, machugu yake sitayasahau. Mwaka ulinifyatua sina hamu. Kuna mambo yalifanya niilaani na kuichukia 2023. Nilifyatuliwa kwelikweli. Naamini hata mafyatu wasio wanene walifyatuliwa. Wakati sisi tukifyatuliwa, wanene wanalizidi kunenepa, kunenepeshana, kwa kupeana ulaji tena kwenye mgongo wetu punda wao wafyatuliwa.

Hakuna kitu kilinifyatua nikatamani mafyatu wote tuwafyatue wanaotufyatua kama tozo. Tozo kwa kila kitu hadi ukienda choo. Haya maisha gani jamani? Ukinunua au kuuza kitu, tozo. Ukifa, tozo. Nilitamani kaya yetu iitwe tozo tujue moja. Heri iwe Tanzatozo. Si inapendeza? Wakati tukiuguza machungu ya tozo, si ukaja mgao wa umeme. Hilo Tanesko si mnalijua lilivyo shi…pa? Mara alikuja Janwar wa Makambale akatufunga kamba na makamba kuwa mgao wa umeme ungekuwa historia asijue utaweka historia chafu mwaka mzima. Sijui hawa mafyatu walisomea nini na wapi. Hawajui kuwa ukiwageuza mafyatu kizani kama panyabuku wanafyatuana na kufyatua vitegemezi vingi na kuongeza umaskini kwa kaya isiyojali mafyatu wake wachovu?
         Kabla ya mafyatu kutulia, si kukaja kukatikatika na kufyatuka kwa maji.  Wakati dunia ikijivunia kiwango kikubwa cha maendeleo, kaya ya mafyatu inajivunia ujima! Mmejua kututenda na kututenza. Kila siku, utasikia fyatu fulani mnene akijipiga kifua kuchimba visima. Kuna visima au vyoo hasa kwa maeneo ya mjini? 

        Mwenzenu nimesoma hydrology kule kwenye chuo cha Fyatuology and Technology and advanced sciences. Kaya kilipo siwambii msinichimbe kama nilipewa shahada ya heshima, kughushi, au ya kununua. Kwa ufupi, maji huko chini yamechanganyikana kwenye kitu kinaitwa water table. Hivyo, mnapofyatua visima, mnakuwanywa na kuogea maji ya chooni kupitia visimani. Simpo.
        Hata maji ya mizega mnayoogopa tu kuyaita maji ya mizoga. Mnajua hao wauza maji wanakoyachota? Kwa mafyatu wasivyo na huruma na ila uchu wa njuluku, unadhani watayakuta Msimbazi yaliyojaa mizega na vinyesi wayaache wakati kuna uhaba kila wakati? Hapa, magonjwa yatokanayo na uchafu mtayaepuka? Kwanini hawa wanaojifisifia ujinga kufanya migawo historia wakati siyo hawafyatuliwi, au kuna namna?    

            Kero nyingine iliyonifyatua ilikuwa ukosefu na upatikanaji ajira. Kwa wenye madingi wenye majina manene, ajira ilikuwa bwerere. Kwetu sie? We, acha tu. Wapo waliopoteza njuluku wakakopa na kusomea shahada wakati wangeweza kupata za heshima ya kutokuwa na ajira au kufanya kazi mbaya kama wale wanaopewa. Walipomaliza vyuo, ajira hakuna. Mikopo inadai. Inauma, asikwambie fyatu. 2023, niliona wengi wakitusumbua mitaani. Wakati wakiteseka, vichipukizi vya vigogo vlichuania ulaji. Kaya hii, we acha tu. Isipofyatuka ikafyatua wanaoifyatua tutafyatuliwa wote tokana na ujinga na woga wetu.

        Mwaka jana nilichukia sana kuona vigogo wakiandaa vitegemezi wao kuwarithi. Dingi akiwa kigogo anafyatua kagogo, akiwa jibaka anafyatua kibaka, akiwa mnene chata anafyatua chipukizi, akiwa rahisi, anafyatua wazri, na akiwa mwizi mnene anafyatua kijizi.
Japo sitataja majina, 2023 ilivunja rekodi kwa kupeana ulaji kuanzia mashoga, washirika, wakwe, vitegemezi, hata wapambe kijiweni kwetu. Wakati tukipeana ulaji, mafyatu walikuwa wanafyatuliwa na matatizo usipime. Kwetu mafyatu, kama dingi akiwa rais, maza anakuwa raisa, bi mkubwa anakuwa rais dingi unakuwa raish. Hii ni tofauti na  nchi yetu isiyofuata sayansi hii.
Ukiachia hayo maumivu hapo juu, mw2023 ilijaa longolongo kipolitiki. Kila aliyevuruga, alihamishiwa kwengeni akavuruge zaidi. Taarifa ya ukaguzi na uthibiti wa njuluku ilifichua madudu bila hatua kufyatuliwa. Huu huitwa ulaji wa kujuana, kulindana, na kupeana. Hii hizi ndizo siasa za longolongo za songombwingo wa michongo michongo. Tena kabla sijasahau, mna habari wale fyatu wasiojulikana waliofyatua na kutesa mafyatu kama vile Tunduni Lishe wamerejea? Si  maneno yangu wala uzushi. Hamkuwaona wakirejeshwa kisiasa na kinamna tena kwa mbwembwe? Haya kalagabo.
Kimataifa, 2023 ilikuwa noma. Kule Sudan kwa mafyatu weusi tii wajiitao wamanga kiliumana. Maimla wawili waliwanyang’anya ulaji mafyatu walio wengi waliombandua Umar Bushir. Baada ya kufyatua madaraka si walifyatuana hadi kaya ikawaka moto hadi sasa. Mbali na huko unajua kwa wale mafyatu wanaojiona bora kuliko sote wakidai eti walichaguliwa na Maulana wakati hana ujinga huo. Yeye hata wezi na mibaka anawapa riziki wala hapendelei ingawa matapeli wengi wa kiroho wenye uroho hufundisha upuuzi huu wa mafyatu wateule. Sitaji jina ili wanaowaunga uzwazwa huu mkono wasinifyatue. Si unajua mafyatu wa kaya yetu wanaopenda mambo ya hovyo na kuchukia mambo ya maana? Wakifyatuliwa Wakongomani jirani hawaandamani. Lakini hawa jamaa kikiumana, wanaandamana wakidhani wanatumikia dini zao kumbe ujuha mtupu. 
        Mwaka jana kule nako nao walifyatuliwa na wale waliowapora kaya yao na kuwakalia. Acha wakinukishe. Hadi sasa wafyatuliwa wameishafyatuliwa kwa maelfu na jamaa hawa waliowahi kufyatuliwa kule Uropa na jamaa mmoja ambaye naye simtaji kwa sababu za kiusalama.
Hivi nilishawatakia heri ya mwaka mpya?

Chanzo: Mwananchi leo.