The ‘Lucrative’ presidency of President Mama Suluhu Hassan

 

The word “lucrative” is normally used in commercial terms, to describe a successful business, which is making, or is likely to make, good money. But, in my humble opinion, considering the huge reliefs and benefits that are accruing to the people of Tanzania as a result of President Samia’s heavy investments in the construction of the necessary social and economic infrastructures country wide; her Presidency has definitely become ‘lucrative’ or ‘profitable’  business,  for  the people of Tanzania. And that is the context in which I have used the word ‘lucrative’ in the heading of this presentation.
        William Shakespeare, that famous English Play wright of the sixteenth century, wrote the following in his Play titled "Twelfth Night”: “Some are born great; some achieve greatness; and some have greatness thrust upon them”. President Samia Suluhu Hassan of the United Republic of Tanzania; perhaps had “greatness thrust upon her” when she was peacefully elevated to the Presidency  two years ago by simple operation of the country’s constitution, upon President John Pombe Magufuli’s sudden death, on 17th march, 2021. But in the meantime she has, indeed, “achieved greatness” through her own sterling performance efforts.
            She must, presumably  also have been “born great”; in view of the gender obstacle which stood in her way during her consideration at the ruling party’s highest leadership level for the position of ‘running mate’  for the 2015 Presidential election.
        I was at that time CCM Vice Chairman for Manland Tanzania, and therefore a member of CCM’s “Baraza la Ushauri la Viongozi Wakuu Wastaafu” which is established by section of 123 (1) of the Chama cha Mapinduzi constitution, 1977; and its functions are prescribed in section 123 (3). They are, primarily “to give advice to the party and its governments” on issues of exceptional  national importance.
        President Jakaya  Kikwete apparently felt the the choice of the presidential ‘running mate’ was one of such exceptional importance, so he decided to consult the said ‘Baraza la Ushauri’. Former President Ali Hassan Mwinyi was the Chairman of this Baraza, and I was its Secretary,
        I was present at that special session of this Baraza, and can clearly remember the issues that were presented by the President Jakaya Kikwete for consideration and advise. He informed us  that the incoming President Magufuli had two candidates in mind, namely;  Hussein Ali Mwinyi (the current Zanzibar President); and Samia Suluhu Hassan (the current Union President).
        The main issue to be considered was “whether the Wananchi  of Tanzania were ready to be governed by a female President; should the President become incapacitated by disease or other cause, and thus becomes unable to govern the country”; which is provided for in article 37 (2) of the country’s constitution.
        This shows that the female gender of Samia Suluhu Hassan, was considered an obstacle, which might lead to her rejection by the voters, and consequently the rejection of both the Presidential candidate himself his running mate! Fortunately, the Baraza quickly dismissed such fears as totally unfounded, and  Mama Samia Suluhu Hassan was chosen as the ‘running mate’ for the 2015 Presidential election; and became the Vice President after CCM had won that  election.
        She was picked again, this time without any difficulty, for the 2020 Presidential election, and again, she became the Vice President after winning that election. But, unfortunately, President Magufulii’s suddenly died only a few months into his second term, on March 17th, 2021; and the same doubts about the capability of a female President to manage the affairs of the nation, were raised again, by some people; who harboured the unreasonable doubt that she would surely fail. These are known in Biblical parlance as the “doubting Thomases”.
        President Samia’s sterling performance, has proved that they were shamefully wrong. There is a little nursery school story  that I heard being told one day, about a baby mosquito’s exciting adventure, when it flew out for its first time, and found itself among a small gathering of human beings. On returning home.
The baby insect report the good news of its ‘grand reception’ by human beings:- “Wow’’, it exclaimed  excitedly to its parents, “everyone whom I approached, clapped his hands to welcome me”.
The insect’s father’s response was: “congratulations son, for successful adventure, and the that pleasant experience you have gained today”.
        But the mother said: Listen son, these people were not welcoming you at all. You should understand that they were, instead, trying to kill you! The moral of this story is that some women have greater wisdom than their men. This should be a good lesson for those men who tend to belittle the women’s intellectual capacity.
Mama  Samia Suluhu Hassan takes on the mantle of the of Union President.
Following her accession to the Presidency of the United Republic in March 2021, Mama Samia Suluhu Hassan quickly ”hit the ground running” and many appreciative Tanzanians, in the various  sectors of the Public Service, and the Private Sector; plus many other Organisations and Establishments, offered their sincere congratulations, and well wishes; plus expressing  their full confidence in her capacity to perform well in her new role.
These sentiments were repeated by the country’s religious leaders of all denominations in April, during their Easter celebration sermons; when these leaders additionally  called upon  all Tanzanians to pray for her and her new govern, asking the almighty God to grant divine guidance to her, and to constantly guide her in  the performance of her presidential duties.
        These well wishes and prayers, were apparently not just wasted, for they seemingly have helped President Samia to “achieve greatness” as Tanzania’s President, even  during her  initial two years in that office. According to article 40 (4), President Samia Suluhu Hassan is entitled to seek re-election only once, that is to say, only in 2030. Thus, if though her singular efforts, she has managed to achieve such pronounced “greatness”; we should reasonably expect her to achieve enhanced “greatness” during her remaining term in that office.
        Regarding the her gender, she herself showed that she was fully aware of the presence of the doubting Thomases mentioned above; and took the earliest opportunity to assure the public, in her maiden  “Address to Parliament’ delivered on 22nd April, 2021; in which she said the following;-“Kwa kuwa ni mara ya kwanza  katika historia ya nchi yetu kupata Rais mwanamke, najua kwamba  watakuwapo baadhi ya watu wanaodhani kuwa sitoweza kubeba majukumu mazito ya Urais. Nataka kuwaondoa hofu, kwa kusema kuwa  Mwenyezi Mungu hakuumba ubongo dhaifu kwa mwanamke na ubongo imara kwa mwanaume, La hasha.Wote tulizaliwa tukiwa sawa; isipokuwa ni kwamba malezi na umakini wa akili ya mtu, unategemea jamii inayomlea, pamoja na shughuli zinazomzunguka.   Nataka kuwahakikishieni kwamba mimi nimekuzwa katika jamii sahihi, na kwamba ninao uzoefu wa kutosha wa kazi za umma”.
        This sentimental statement by President Samia, reminds me of  a similar statement, which was made by Queen Elizabeth 1 of England, when her country was under the serious threat of being invaded by King Phillip II of Spain in 1588:- “I know I have the weak and feeble woman, but I have the heart and stomach of a King, and the King of England too”.
        This is  part of ‘European History’ which we were taught during my student days. It is about the Spanish King who had sent a fleet of 130 ships transporting his large army, on a mission to invade England and overthrow the heretical Queen Elizabeth 1. But the invaders were disrupted by English fire ships off Gravelines.
They suffered further losses from the Atlantic storms, and returned to Spain with only 86 ships”. In the words of the British national anthem "God had saved their  gracious Queen”. And to commemorate the defeat of the Spanish Armada, England minted a special medallion, with the Latin inscription“Flavit deus et dissipate sunt” (God blew, and they were scattered).
 In her other role as CCM Chairperson
The relevant books of authority inform us that “in all properly functioning parliamentary democracies, political parties play a pivotal role to play, by providing a stable base for the operations of the government of the day, in the country’s governance operations”.  The ruling party (CCM) has, similarly, been providing a  stable base for President Samia’s  governance.
        In continuation of CCM’s tradition of “kofia mbili” for Presidents who are elected to that high office on the party’s ticket, President Samia Suluhu Hassan was elected CCM national Chairperson on 30th April, 2021. The expression “kofia  mbili” (wearing two hats),  refers to the CCM convention, which provides that ‘the person who becomes the Union President, shall also become CCM’s national Chairperson’.
        There was a time in the past, when this convention applied also to the party cadres who were appointed Regional Commissioners and District Commissioners, who also became the Regional or District party Secretaries in their respective Administrative areas; but this practice was discontinued in 1983, when it was decided  that  these positions shall be held by different persons; thus confining the privilege of “wearing two hats” only to the Union President, plus the Zanzibar President, who becomes the national Vice Chairman of the party  for Zanzibar.
        In her role and capacity as the apex leader of the ruling party, she has attracted overwhelming support from the party, and particularly from UWT, which is the women’s powerful wing of the ruling party.
        But even the results of her election demonstrably showed the  high level of acceptance that she was enjoying;  for she obtained 100 per cent of all the votes cast by the 1,700+ conference delegates; whereas, with the exception only of Mwalimu Nyerere, all her other predecessors had always receive a number of dissenting votes, albeit very few.
A bright star that shines in the morning.
A Kiswahili proverb says“Nyota njema huonekana asubuhi”. This is precisely what Tanzanians have witnessed during the first two years of Mama Samia’s Presidency. She has clearly demonstrated that she will maintain her predecessor’s high tempo of constructing public (both mega and minor) development infrastructures. But she has also demonstrated, equally clearly, that she is determined to chart her own governance direction, of the kind that some observers had not expected; as evidenced by her introduction of her 4Rs philosophy.
        The abbreviation “4Rs” represents: Reconciliation; Resilience, Reform; and Rebuilding; whose implementation has greatly contributed to the maintenance of the country’s peace and tranquility; indeed, a welcome ‘breath of fresh air’. But with regard to sectoral infrastructure development, I must acknowledge the fact  that even our small-size, geographically isolated, Ukerewe Islands District, has hugely benefitted from President Samia’s  equitable distribution of development projects resources,  particularly in the health, education, and transport sectors. The residents of this District  are full of admiration and gratitude, for the unprecedented large share of resources being allocated to Ukerewe by President Samia Suluhu Hassan; specifically in the construction, or rehabilitation of the infrastructures in the  above mentioned health, education, and transport sectors.
        The construction of ferries which provide a reliable connection between the largest island and the smaller ones of Bwiro, Kamasi, and Ghana; is particularly impressive, and will greatly improved the lives of the residents of these densely populated islands. Longtime residents of Ukerewe, like myself, have never seen such massive government investments coming to our islands!
piomsekwa@gmail.com /0754767576.

    Source: Daily News today.

Wanajifanya kufyatuana ili watufyatue tena

 

Naandika nikilia kwa utungu. Juzi nilinusurika kupata kichaa. Sikuamini niliyoona kwenye runinga kuwa fyatu tena muishiwa wa chata twawala angewafyatua wanene mawazira wasiozira bali kufyatua kuwa wamefyatua matrilioni ya madafu. Unajua madafu trilioni yanaonekaje? Kama hujui, ukipanga noti za jero, trilioni ina urefu kuliko mlima Kimaranjaro. Mnainyaka mafyatu wangu? Wamjua Luhanga Mpini? Alimfyatua paka kapuni na kufyatua mtama kwenye kuku wengi tukiwemo wafyatuaji na kutupa nyenzo ya kufyatua haya mafyatu manene mafyatuaji njuluku za mafyatu waliofyatuliwa.

            Kabla ya kuendelea, kabla ya hapo nilipata nyuzi kuwa maza na washauri wake wananyaka ufyatuzi wangu. Nimewafyatua hadi wakafyatuka na kugeuka mafyatu kama nyinyi mafyatu zangu mnaosoma ufyatuaji, ufyatukaji, na ufyatuzi wangu. Fyatu mmoja alinitonya kuwa maza alisoma vitu vyangu alicheka hadi akaomba maji ya kunywa. Hivyo, nawataarifuni rasmi, nami ni mshauri wa maza msikivu na msomi dokitari. Hivyo, ninachofyatua hapa kitamfikia na atakifanyia kazi kwa kuwafyatua ninaotaka wafyatuliwa baada ya Mpini kutaka wafyatuliwe na kurejesha njuluku walizofyatua wakati mafyatu walio wengi wakifyatuliwa na ukapuku. Mpini kweli kashika mpini. Maana ukimsikiliza anapowaambia takokuru wawafyatue mafyatu anaowatuhumu tena wanene, anajua anachofyatua. Nawashauri watuhumiwa wajue hivyo na kumwelewa hata wale waliowapa ulaji.  Je siku zote alikuwa wapi? Give the devil his due. Amethubutu hata kama ni kwa faida ya chata lake na kutaka kuwaingiza mafyatu mkenge kama kawa wapige kura ya kula kwenye uchakachuaji.

Mpini alisema kuwa mawazira waliokwiba njuluku wajipime au maza awapime na kuwafyatua kabla hajafyatuliwa na mafyatu kwenye uchakachuaji ujao. Mpini alitaja ripoti ya CAG ambayo ilifanya jana nishindwe kula. Nilijaribu kanywaji nikashindwa. Kila kitu hata chakula cha usiku nilishindwa. Nilijikuta nachanganyikiwa kwanini nakuwa kapuku wakati mijizi minene ikiendelea kupiga utadhani shamba la bibi. Hii kaya ya mama siyo ya bibi.

Kwa mujibu wa ripoti ya CAG, kaya ilipigwa madafu trilioni 30 bado mafyatu wanalala na wengine kupeana ulaji! Inakuwaje zipigwe njuluku ndefu kama hizi halafu mama anahangaika eti kwenda na kombe mkononi akibomu ukiachia mbali kaya kujaliwa ukwasi mwingi ajabu ambao tunao lakini tunaukalia? Inakuwaje halioni hili au linahitaji macho ya ziada au linampendeza tu? Iweje? Kwanini? Hajui? Anajua? Ilikuwaje akawapa ulaji tena nyeti watuhumiwa kama Mwiguu Michembe, Janiwari son of Joseph Makambale, ImmaTutubu, Maukame Mbawala na wengine aliowafyatua Mpini? Kwanini njuluku ndefu hupigwa kila karibu na uchakachuaji au hii kitu ni kubwa kuliko inavyoweza kuonenaka? Halafu anatokea muishiwa anatetea chata la walaji kuwa halitetei hawa wevi kana kwamba wanachaguliwa au kuteuliwa na wapingaji. Oneni aibu jamani, nasi hata kama mafyatu, tuna akili pia kumbukumbu za kufyatuliwa. Natamani yule anayejiita doktari wa uchumi aliyeficha tasnifu yake tuwekwe kitimoto nimuubue lau aseme udoktari wake ima ni wa kupewa au kughushi au kufanyiwa lakini si wa kusomea. Hayo tuyaache.

Inapofikia muishiwa wa chata twawala kushindwa uzalendo akaamua kama mbaya mbaya akafyatuka, jua mambo siyo poa. Hii huitwa kufyatua, kutyatuliwa, kufyatuka, na kufyatuana katika sayansi ya mafyatuzi na ufyatuzi. Hata hivyo, huu ufyatuaji wa njuluku za mafyatu si wa kawaida wala wa kuufyata. Nani aufyate wakati huu ambapo mafyatu wanafyatuliwa na taabu tena za kutengenezwa na mafyatu wanene wanaopaswa kufytuliwa hasa baada ya wao kufyatuana? Je huu uchungu umeanza lini? Kwanini sasa? Je kuna kitu mafyatu hawajakimanya, hivyo wanapaswa kuwa makini wasifyatuliwe kwa maneno matamu na uzalendo mahepe na machezo?

Je hapa wanashindwa uzalendo au ni yale yale ya karata tatu kwa kujua uchakachuaji umekaribia lazima mafyatu wavikwe mkenge kwa uzalendo wa ghafla bin vu? Kwanini sasa si wakati ule njuluku zilipoanza kupigwa? Je hatuwaoni akina Kagoda wakiandamana au kumtangulia bi mkubwa kwenye ziara zake nje? Je hapa tumuamini nani kati ya hawa wadogo wa chata lile lile? Kama mnamaanisha kweli basi fyatukeni mjiunge na mafyatu wa upingaji mpige mzigo kieleweke kuliko kuwa ndumakuwili kwa kiingereza.

Hivi uchakachuaji wa uchaguzi ni lini? Alaa kumbe!

Chanzo: Mwananchi leo.

Kanuni za upinzani fyatu usiofyata bali kufyatua

Baada ya kugundua kuwa upinzani kayani haufanikiwa kufyatuka na kulifyatua hadi kulinyaka dola, nimekuja na njia ya kuupiga tafu lau uondoke kwenye ufyatu wa kukamia na kuyafyatua maulaji ya dezo ya kaya hii ya mafyatu fyatuliwa. Kwa kituo na utuo bila ngoa, nakuja na kanuni za upinzani wenye siha kisiasa bila usaha na visasi. Hivyo, wote mnaojiita wapinzani, soma hii kitu kwa makini. Zifuatazo ni kanuni za upinzani wenye siha kisiasa ambazo zitaacha historia ya kuuwezesha upinzani kunyakua dola tena haraka na kirahisi:
        Mosi, ili ufanikishe upinzani wako, lazima upinge kila kitu kifyatufyatu na  kifyatuzi.
        a) kama chata twawala wakila wewe unawaaminisha mafyatu kuwa, wakikupa dola, utakuwa ukifunga kila siku. Mfano, wafunge kamba kuwa hutatumia mashangingi na mashankupe wala maboeing na mapipa mengine kusafiri na kutanua. Muhimu, wahakikishie kuwa utapiga marufuku ununuzi wa mashangingi. Badala yake useme utanunua bajaj kwa ajili ya kusafirisha wanene wote. Ili kuokoa njuluku, kila mnene atajifunza kuendesha bajaj. Hakuna mnene atakayekuwa na dereva, mfagizi, fyatu wa bustani, ngwea za dezo, walinzi na wasaidizi wanaolipiwa kwa njuluku ya kodi za mafyatu.Waaminishe kuwa hutavaa suti badala yake utavaa mgolole. Mashangingi na suti vinachafua mazingira.
         Uhakikishie kuwa utafyatua miujiza ya kisiasa. Mfano, waaminishe unawapenda hadi kutumia bajaj bila kujali hatari ya kugongwa na madereva wasiojali. Hii iite sera ya kujitoa sadaka kwa ajili ya kaya kwa sababu unaipenda kuliko uhai wako. Kwa wanaojua bajaj zinavyonyonga, watakuamini: kweli unaipenda hata kama baadaye utaiponda kaya hadi kutoa uhai wako kwa ajili yake. Kadhalika, waaminishe kuwa hutakula kwenye mahoteli ya kitalii bali utakuwa unakula kwa maza ntilie ili kukuza uchumi wa ndani. Piga marukufu semina, warsha, na ujumbazi mwingeni.
        b) piga marufuku ruzuku. Kwanini kila kitu kiwe kibaya ila ruzuku? Unaruzukiwa nini wakati unachofanya ni kupinga na kuanzisha vurugu? Waaminishe mafyatu kuwa ruzuku wanayopewa vyama vya siasa itakwenda kwa wafanyakazi na wakulima. Hii itasaidia kujua umefyatuka na hupendi njuluku. Hapa, ongeza kuwa hutokuwa na mabaunsa aka bodyguards. Unaogopani wakati huli wa kuiba cha fyatu yoyote hadi ulindwe kama mfungwa hatari?
        Kadhalika, uwaaminishe mafyatu kuwa umchumi ambaye hutawalipa njuluku washikaji zako hasa waume au wake za wanene eti kwa sababu mnachangika bedrooms. Yours is boardroom but not bedroom politics. Uwaaminishe kuwa vitegemezi vyako havitapelekwa kusoma, kujiangalia, au kutibiwa majuu kwa vile utafutua na kuimarisha huduma za afya. Muhimu, waaminishe kuwa hutakuwa na misafara sumbufu ya kufunga barabara wala wasanii wa kukusifia wakati wanapaswa kukufyatukia na kukufyatua hata kukuzomea kama alivyosema Chalalamika. Waambie mafyatu uko radhi kukosolewa na kutoa zawadi kwa wakosoaji ambao watakulaumu siyo kusifiwa ujinga, upoyoyo au uzwazwa.
        c) upinge kila kitu na kwa kelele kuu. Mfano, bibie akipenda kwenda majuu kudanda, ufyatuke kuwa anazurura na kupoteza njuluku za mafyatu. Asipofanya ziara kama Mwendaze, piga kelele kuwa ni mshamba anayeogopa kwenda majuu kuzoza kimombo au kukwea pipa. Akileta wawekezaji, unawaita wachukuaji. Akinunua madege, mwambie anapoteza njuluku kwani, mafyatu hawayataki madege bali uhuru usio na mipaka. Akijenga barabara, madaraja, vyanzo vya kuzalisha umeme, viwanja vya ndege, reli ya kisasi, mwambie mafyatu hawataki vitu bali utu. Tangaza hutotumia madege wala miundombinu. Uulize bila aibu wala woga hata ukichekwa kwa ufyatu wako kuwa tangu lini miundo ikawa mbinu kama siyo mbinu ya kuibia mafyatu? Umeme ukikatika tokana na ukame, unapiga kelele kuwa rahisi amemkosea Mungu. Maji yakiadimika, unafyatuka kuwa rahisi anaoga sana. Akiongea kitasha, unaongea kimanga. Waishiwa wakiongea kiswanglish, unaongea kimasai, kisambaa, na kibarbaig au siyo?
        d) kama chata twawala kikianzisha sera ya uchawa unaipinga kwa kuanzisha sera ya usafi ya kuondoa ukunguni, upanya, na uroboto.
Mwisho, lazima uwe bingwa wa kufyatuka na kufyatua. Kila jambo lazima bila unyong’onyo uanzishe payo, na ngebe yosayosa hata chawa, kunguni, na viroboto wakusikie na kuelewa. Uwe mkali kama koyokoyo ukihakikisha kila wanachofanya wapinzani wako ni upoyoyo, uongo, na hakifai hata kama chafaa kuwaonyeshe wewe ni fyatu au siyo? Jikumbushe kibonzo cha zamani cha Bayoyo.
Acha niache nisijipinge mwenyewe!
Chanzo: Mwananchi leo.

THE ENDLESS STORY OF THE WAR AGAINST CORRUPTION IN OUR SOCIETY.

 

Earlier this week, I saw a clip  aired by  the Tanzania Broadcasting Corporation (TBC), reminding its audience about some of the most significant speeches, which he made on various subjects and different occasions, during his lifetime, not only during  his leadership period, but also after retirement. One of which was that which he made after his retirement, regarding the harsh legislation which was enacted by his government, intended to discourage, or even completely eliminate  corruption; in which he said the following (my translation from the original Kiswahili):-“You should not entertain the misconception that  there was no corruption during my Administration. 

        There was corruption; but we enacted stringent legislation which, hopefully, would  discourage, or even completely  eliminate corruption from our society, because of the severe  punishments that were imposed; which were that anyone found guilty of corruption by a competent court, would be liable to imprisonment for a period of not less than two years, plus twenty four strokes of the cane, twelve to be administered upon entry into prion, and twelve more upon discharge;  so that he may go and show it to his wife”.                                                                                                 

        That particular clip is what moved me to make this matter the focus of my presentation today, mainly for the reason that corruption has persistently been “an enemy of the people” of this country; and, indeed, of practically all the  other countries of the world. The description of corruption as “an enemy of the people” is borrowed from yet another of Mwalimu Nyerere’s speeches, which he delivered in the colonial Legislative Council on 17^th May 1960, when  he was contributing to that year’s budget speech,  in which the Minister of Finance, Sir Ernest Vasey, had  referred to the ‘war against the three enemies of poverty, ignorance and disease’.                                    

        Mwalimu Nyerere was, at that time, the Leader of the ‘Tanganyika Elected Members Organization’  in  the Legislative Council, when  he said the following, among other things:-  “I want to say  that there is another enemy we must add on  the list of these enemies of poverty, ignorance and disease.  That other enemy is corruption. I think corruption is a greater enemy to the welfare of the people during peacetime, than war is during wartime”.
        The  short clip ends there; but the original  speech  is much longer, for it also tells the story of Mwalimu  Nyerere’s utter  frustration and disappointment;  when, in his opinion, the High Court (which was hearing a bribery case), failed to deliver justice,  in view of its finding of ‘not guilty’  regarding only one of the accused persons, and jailing the other,  in circumstances which were totally perplexing; which were the following:-
        President Nyerere had, obviously, expected that the fact of arraigning a government Minister on  charges of corruption, and getting a conviction,  was going to be his ‘show case” demonstration  that he was indeed serious, and genuinely  determined, to eliminate corruption from all levels of our society;  which partly accounts for  his great frustration and disappointment when the accused Minister was so  acquitted.                                                                               
        Under the provisions of said anti-corruption law, both the giver and the receiver of bribery are held to have committed an offence; and that is precisely what happened also in this case. 
A person who was a Member of Parliament, and also held the post of Minister in President Nyerere’s government, Chief Abdallah Fundikira,  was accused of having accepted a bribe.               

        Another law, namely, the Parliamentary Powers and Privileges Act; requires that whenever an MP is taken to court for any offence, the Speaker of the National Assembly must be informed of that fact.   It was some time in 1963, when Speaker Adam Sapi Mkwawa, was informed of  Chief Fundikira’s arraignment for the offence of bribery.  I was the Clerk of the National Assembly at the material time, so the Speaker routinely informed me also of this matter; which thus made it part of my duties to follow closely the ensuing court proceedings of that case; which was being heard by the High Court of Tanganyika, presided over by a British Judge.                      

        This court found the giver of the bribe “guilty of the offence” he had been charged with, but found the receiver of the bribe, Chief Fundikira, ”not guilty”  of that same offence,  and was, consequently,  acquitted. These were the ‘perplexing circumstances’ referred to above.                                                                   

          But on the other hand, this story carries an important lesson; which is that ‘combating corruption through the court process  is  an uphill task which cannot always guarantee success”; and this has indeed been the case even in our own jurisdiction, as manifested by the failure, so far, to eliminate corruption, particularly electoral corruption from our society.
        It is a sad story, considering the fact that our legal regime recognizes ‘corruption’ as a criminal offence; and the that certain special State Agencies have been created for the  sole  purpose of  “combating and preventing corruption.  Yet all these measures appear to have had negligible impact in the war against corruption.  There is also the fact that corruption’s menacing presence is roundly condemned by practically everyone, as an unmitigated evil,  But yet, this evil continues to flourish in our society.  One may be tempted to ask: Is there a way out of this dark tunnel?                             

        During his ‘reign’ as President of the United Republic, the late President Benjamin Mkapa  appointed a special commission, the Warioba commission, “to investigate the level of corruption in the country, and recommend  such additional measures that would  produce greater impact in the war against that evil.  The word “corruption” carries several meanings.  Many people tend to define ‘corruption’ only as ‘bribery’, i.e. the giving or taking money, or something valuable, in exchange for some service, which should be given free of charge.  But, in fact, ‘corruption’   has a much wider meaning, and  ‘bribery’ is only  one aspect of it. For example,  in the public service, ‘corruption’ includes “all wrongful deviation from the basics which are laid down in the  governing  laws, plus the  rules and regulations associated therewith”.
         The said Warioba commission’s report observed that “there has been a large increase  of people who demand bribes, as well as those who give such bribes. The nation has also witnessed an increase in the use of state power for personal gains among public servants. At the same time, incidents of deliberate breaches of the laws have also greatly increased”.                                               

         These observations help to illustrate the large extent to which ‘wrongful deviation from the basics public service norms and ethics’ has reached.These findings also  seems to indicate, that even the legal regime itself, together with its anti-corruption enforcement Agencies mentioned above, have  failed to accomplish their specified mission.
Corruption in the political field.
It has been said in the relevant books of authority, that “corruption is a kind of virus which infects any political system, and makes it very  ill.  And if there is no resistance, the virus will eat the vitals of the system itself, and eventually destroy it.  . . . But, like the human body, political systems are capable of developing their own immune systems, which are capable of fighting this virus, and preventing its growth.  In a democratic polity, a vigilant ‘public opinion’ is the most reliable built-in immune system, which can resist and restrict the onslaught of this virus in the country’s political system”.     

        This reminds me of the statement that is  attributed to Edmund Burke (1729–1797), who is reported to have said the following: “For evil to triumph,  it is necessary only for the good man to do nothing about it”.  Thus, it would appear that the ultimate solution to the problem of corruption in all its aspects, is for every citizen to be that ‘good man’  who “refuses to do nothing” about corruption n our society  by actively participating in its prevention; thus effectively contributing to the formation of a “vigilant public opinion, which resists and restricts the onslaught of the corruption virus in the country’s political system”.
        Then there is the aspect of ‘electoral corruption’, which is a major component of corruption in politics.   ‘Electoral corruption’ means the menacing corrupt practices that take place during elections. These perhaps are, or may be, the primary cause of the corrupt practices in which some of the elected leaders tend to engage themselves.                                             

         The problem of electoral corruption appears to be a worldwide one.  One Theodore H. White, an American writer and journalist, made a statement on 19^th November, 1984, in which he lamented that “the flood of money gushing into politics (in his country), is polluting our democracy”.                                                                                       

        Furthermore, there is a story told in a book titled “The politics of corruption” by Shashi B. Sahai, (Gyan Publishing House New Delhi, 1995;  in which the author reveals that “one of the largest sources of electoral corruption in India, was the collection of funds for political parties, ostensibly for financing what is described as “party work”. Whereas in fact, the line between the party chest and the personal pockets of party leaders, was totally obliterated.     

        The author explains further, that in an honest attempt to find a solution to this corruption problem, the Indian Parliament made an amendment to their Companies Act, which  made it illegal for companies to make donations  to political parties.  However, the ‘corruption  masters’ soon found a convenient loophole, which they now used to carry on merrily,  with their illegal activities.  

        In the words of the author himself: “when companies were allowed to make donations to political parties, they were obliged to disclose it to their shareholders; and their accounts would be statutorily audited. But once such open donations were banned by law, there was no limit to secret, unaccounted for donations,  being made to all and sundry who had access to the centers of power,  in exchange for a quid  pro quo. It became ‘free for all’ in terms of funds collection. No one knew from whom and for whom. Everyone in a position to do so, merrily went about doing that without any accountability”.
        Yet another relevant story relating to ‘corruption in politics’, is in respect of the  “cash-for-questions” scandal in the British House of Commons. In 1994, two Tory MPs were alleged to have been “selling” questions in the House, at one thousand sterling pounds each. A team of reporters from the  Sunday Times  newspaper, went out to try to prove these  allegation, and found that they were  indeed true.
Accordingly, the House held an emergency debate on the matter, and appropriate punishments were recommended to be taken against the offenders. 
Electoral corruption in Tanzania.
However, the fact that this corruption problem is worldwide,  is no consolation at all to Tanzania, because the said virus has also invaded our electoral democracy system; as evidenced by the numerous election petitions (alleging the occurrence of corrupt actions), that are filed in the High Court after every general election; as well as in some of the bye-elections.                                         

            The success of many of these petitions could, perhaps, be regarded as some consolation that our court system is making a valuable  contribution  to  the war against electoral corruption. It all depends, of course, on the nature of the evidence that is produced in court; which must satisfy the High Court beyond any reasonable doubt.
piomsekwa@gmail.com / 0754767576.

Source: Daily News last Thursday.
                                                                                                                
 
Earlier this week, I saw  a clip  aired by  the Tanzania Broadcasting Corporation (TBC),  reminding  its audience about some of the most significant speeches which he made on various subjects and different occasions, during his lifetime, not only  during  his leadership period, but also after retirement. One of which was that which he made after his retirement, regarding the harsh legislation which was enacted by his government,  intended to discourage,  or even completely eliminate  corruption; in which he said the following  (my translation from the original Kiswahili):-                                                                                                              “You should not entertain the misconception that  there was no corruption during my Administration. There was corruption; but we enacted stringent legislation which, hopefully, would  discourage, or even completely  eliminate corruption from our society, because of  the severe  punishments that were imposed; which were  that  anyone found guilty of corruption by a competent court,  would be liable to imprisonment for a period of not less than two years, plus twenty four strokes of the cane, twelve to be administered upon entry into prion, and twelve more upon discharge;  so that he may go and show it to his wife”.                                                                                                                                                            
 
That particular clip is what moved me to make this matter the focus of my presentation today, mainly for the reason that corruption has persistently been “an enemy of the people” of this country; and, indeed,  of practically  all  the  other countries of the world.                                                                                                             The description of corruption as “an enemy of the people” is borrowed from yet another of Mwalimu Nyerere’s speeches, which he delivered in the colonial Legislative Council on 17th May 1960, when  he was contributing to that year’s budget speech,  in which the Minister of Finance, Sir Ernest Vasey, had  referred to the  ‘war against the three enemies of poverty, ignorance and disease’.                                   
 
Mwalimu Nyerere was, at that time, the Leader of the ‘Tanganyika Elected Members Organization’  in  the Legislative Council, when  he said the following, among other things:-  “I want to say  that there is another enemy we must add on  the list of these enemies of poverty, ignorance and disease.  That other enemy is corruption. I think corruption is a greater enemy to the welfare of the people during peacetime, than war is during wartime”.
 
The  short clip ends there; but the original  speech  is much longer, for it also tells the story of Mwalimu  Nyerere’s utter  frustration and disappointment;  when, in his opinion, the High Court (which was hearing a bribery case), failed to deliver justice,  in view of its finding of ‘not guilty’  regarding only one of the accused persons, and jailing the other,  in circumstances which were totally perplexing; which were the following:-
 
President Nyerere had, obviously, expected that the fact of arraigning a government Minister on  charges of corruption, and getting a conviction,  was going to be his ‘show case” demonstration  that he was indeed serious, and genuinely  determined, to eliminate corruption from all levels of our society;  which partly accounts for  his great frustration and disappointment when the accused Minister was so  acquitted.                                                                              
 
Under the provisions of said anti-corruption law, both the giver and the receiver of bribery are held to have committed an offence; and that is precisely what happened also in this case.
 
A person who was a Member of Parliament, and also held the post of Minister in President Nyerere’s government, Chief Abdallah Fundikira,  was accused of having accepted a bribe.                                                                                                                            Another law, namely, the Parliamentary Powers and Privileges Act; requires that whenever an MP is taken to court for any offence, the Speaker of the National Assembly must be informed of that fact.   It was some time in 1963, when Speaker Adam Sapi Mkwawa, was informed of  Chief Fundikira’s arraignment for the offence of bribery.  I was the Clerk of the National Assembly at the material time, so the Speaker routinely informed me also of this matter; which thus made it part of my duties to follow closely the ensuing court proceedings of that case; which was being heard by the High Court of Tanganyika, presided over by a British Judge.                                                                                                                                    
 
This court found the giver of the bribe “guilty of the offence” he had been charged with, but found the receiver of the bribe, Chief Fundikira, ”not guilty”  of that same offence,  and was, consequently,  acquitted. These were the ‘perplexing circumstances’ referred to above.                                                                     But on the other hand, this story carries an important lesson; which is that ‘combating corruption through the court process  is  an uphill task which cannot always guarantee success”; and this has indeed been the case even in our own jurisdiction, as manifested by the failure, so far, to eliminate corruption, particularly electoral corruption from our society.
 
It is a sad story, considering the fact that our legal regime recognizes ‘corruption’ as a criminal offence; and the that certain special State Agencies have been created for the  sole  purpose of  “combating and preventing corruption.  Yet all these measures appear to have had negligible impact in the war against corruption.  There is also the fact that corruption’s menacing presence is roundly condemned by practically everyone, as an unmitigated evil,  But yet, this evil continues to flourish in our society.  One may be tempted to ask: Is there a way out of this dark tunnel?                                                                                                                                                                                   
 
During his ‘reign’ as President of the United Republic, the late President Benjamin Mkapa  appointed a special commission, the Warioba commission, “to investigate the level of corruption in the country, and recommend  such additional measures that would  produce greater impact in the war against that evil.  The word “corruption” carries several meanings.  Many people tend to define ‘corruption’ only as ‘bribery’, i.e. the giving or taking money, or something valuable, in exchange for some service, which should be given free of charge.  But, in fact, ‘corruption’   has a much wider meaning, and  ‘bribery’ is only  one aspect of it. For example,  in the public service, ‘corruption’ includes “all wrongful deviation from the basics which are laid down in the  governing  laws, plus the  rules and regulations associated therewith”.
 
 The said Warioba commission’s report observed that “there has been a large increase  of people who demand bribes, as well as those who give such bribes. The nation has also witnessed an increase in the use of state power for personal gains among public servants. At the same time, incidents of deliberate breaches of the laws have also greatly increased”.                                                                               These observations help to illustrate the large extent to which ‘wrongful deviation from the basics public service norms and ethics’ has reached.These findings also  seems to indicate, that even the legal regime itself, together with its anti-corruption enforcement Agencies mentioned above, have  failed to accomplish their specified mission.
 
Corruption in the political field.
 
It has been said in the relevant books of authority, that “corruption is a kind of virus which infects any political system, and makes it very  ill.  And if there is no resistance, the virus will eat the vitals of the system itself, and eventually destroy it.  . . .  But, like the human body, political systems are capable of developing their own immune systems, which are capable of fighting this virus, and preventing its growth.  In a democratic polity, a vigilant ‘public opinion’ is the most reliable built-in immune system, which can resist and restrict the onslaught of this virus in the country’s political system”.                                      
 
This reminds me of the statement that is  attributed to Edmund Burke (1729 – 1797), who is reported to have said the following: “For evil to triumph,  it is necessary only for the good man to do nothing about it”.  Thus, it would appear that the ultimate solution to the problem of corruption in all its aspects, is for every citizen to be that ‘good man’  who “refuses to do nothing” about corruption n our society  by actively participating in its prevention; thus effectively contributing to the formation of a “vigilant public opinion, which resists and restricts the onslaught of the corruption virus in the country’s political system”.
 
Then there is the aspect of ‘electoral corruption’, which is a major component of corruption in politics.   ‘Electoral corruption’ means the menacing corrupt practices that take place during elections. These perhaps are, or may be, the primary cause of the corrupt practices in which some of the elected leaders tend to engage themselves.                                                                                                                                          The problem of electoral corruption appears to be a worldwide one.  One Theodore H. White, an American writer and journalist, made a statement on 19th November, 1984, in which he lamented that “the flood of money gushing into politics (in his country), is polluting our democracy”.                                                                                                                                              
 
Furthermore, there is a story told in a book titled “The politics of corruption”  by Shashi B. Sahai, (Gyan Publishing House New Delhi, 1995;  in which the author reveals that “one of the largest sources of electoral corruption in India, was the collection of funds for political parties, ostensibly for financing what is described as “party work”.  Whereas in fact, the line between the party chest and the personal pockets of party leaders, was totally obliterated.                                                                                                     The author explains further, that in an honest attempt to find a solution to this corruption problem, the Indian Parliament made an amendment to their Companies Act, which  made it illegal for companies to make donations  to political parties.  However, the ‘corruption  masters’ soon found a convenient loophole, which they now used to carry on merrily,  with their illegal activities.                                   In the words of the author himself:  “when companies were allowed to make donations to political parties,  they were obliged to disclose it to their shareholders; and their accounts would be statutorily audited. But once such open donations were banned by law, there was no limit to secret, unaccounted for donations,  being made to all and sundry who had access to the centers of power,  in exchange for a quid  pro quo. It became ‘free for all’ in terms of funds collection. No one knew from whom and for whom. Everyone in a position to do so, merrily went about doing that without any accountability”.
 
Yet another relevant story relating to ‘corruption in politics’, is in respect of the                                         “cash-for-questions” scandal in the British House of Commons.
 
In 1994, two Tory MPs were alleged to have been “selling” questions in the House, at one thousand sterling pounds each.
 
 A team of reporters from the  Sunday Times  newspaper, went out to try to prove these  allegation, and found that they were  indeed true.
 
Accordingly, the House held an emergency debate on the matter, and appropriate punishments were recommended to be taken against the offenders.
 
 
 
Electoral corruption in Tanzania.
 
However, the fact that this corruption problem is worldwide,  is no consolation at all to Tanzania, because the said virus has also invaded our electoral democracy system; as evidenced by the numerous election petitions (alleging the occurrence of corrupt actions), that are filed in the High Court after every general election; as well as in some of the bye-elections.                                                                              The success of many of these petitions could, perhaps, be regarded as some consolation that our court system is making a valuable  contribution  to  the war against electoral corruption. It all depends, of course, on the nature of the evidence that is produced in court; which must satisfy the High Court beyond any reasonable doubt.
 
piomsekwa@gmail.com   /   0754767576.

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.

 BOOK PREVIEW

Currency

British Pound: £

British Pound£

Paperback

£24.00 BUY

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