Muhtasri

Mgogoro unazuka kati ya jamii mbili za zamani zilizokuwa na urafiki huko Mndika taifa la kufikirika la Kiafrika.

Ni mzozo wa pili wa aina yake. Kama vile katika mzozo wa kwanza, jamii iliyopotea inalazimishwa kukimbilia katika nchi jirani, Nderema, ambapo wanapata makao ya pili. Miongoni mwa wengi aliyekimbia ni mwona mzee, Mgofu Ngoda ambaye anaondoka na mke mdogo mjamzito.

Anakufa hivi karibuni baada ya kuvuka mpaka. Mke wake mzito anasaidiwa kutafuta njia ya kwenda kwenye hekalu la Kadesa ambako huko pia ni kambi ya waliokimbia Mndika katika mgogoro wa kwanza.

Anajifungua mara baada ya kuwasili mtoto wa kiume aliyepewa jina la marehemu baba yake, Mgofu Ngoda. Mgofu anakuwa mtu muhimu sana wote wawili katika hekalu la Kadesa na Nderama. Ushauri wake unatafutwa na yeye ni nguzo yenye nguvu ndani Maendeleo ya Nderema.

Mwanawe anakuwa msaidizi binafsi wa Waziri Mkuu wa Nderema na daktari binafsi wa kiongozi hapo. Binti yake pia ni mtu anayeheshimiwa sana anasoma uhusiano wa kimataifa katika Chuo Kikuu cha Southampton.

Kiongozi mpya wa maendeleo katika Mndika, nchi ambayo Mgofu ana mizizi yake inajifunza kuwepo kwa Mgofu. Inaanza juhudi kumrudisha Mgofu Ngoda huko Mndika, ambako ni kwake. Inatuma wajumbe wanaomshawishi Mgofu kuwa mgeni rasmi katika Siku ya Kumbukumbu ya Kitaifa inayokuja.

Mgofu akipamba hafla hiyo na binti yake, hali ya afya yake ilizidi kuzorota anapozungumza………..

Hadithi Inaendelea…….

Swala la uhakiki kama fasili ya fasihi ni swala ambalo limeendelea na kukua sana kihistoria. Ni swala pana sana na ni swala lenye utata mwingi. Uhakiki ni swala lililoendelea kwa sababu kila kuchapo panatokea nadharia au maelezo mapya kulihusu. Kwa mfano, hapo jadi palikuwa na uhakiki uliohusu umithilishi, uasilia, na urasmi. Lakini baadaye pakaingia uhalisia, […]

Nadharia za uhakiki wa fasihi.…..

Everything has its reward later.. The photo was taken by KEVIN CARTER, as part of a project he went to do in Sudan. The picture shows us a bird (Vulture) in the corner, waiting for the child to die so that it can eat the carcass.

The story grew like this in 1993 Kevin Calter traveled to Sudan to the village called Ayod. While on the way, he saw a child resting after walking a long way to the United Nations feeding center. Before he took a picture, he saw the bird, Kevin hid somewhere for about twenty (20) minutes so that the bird wouldn’t hear that someone was coming and run away for him not to miss the picture. The goal of hiding all that time was waiting for the bird to get closer to the Child so that he could capture his picture.

Later he managed to take his picture, and continued his journey. The picture went viral and started getting different opinions than what he was thinking.

The PETERSBURG TIMES newspaper in FLORIDA wrote that, “The person who took this picture also has an animalistic spirit because instead of chasing the bird not to destroy hungry child, he was busy taking pictures”.

Kevin explained that, when he was assigned to do that project, he was given instructions not to hold anything he would meet on the way so as not to encounter diseases. Although he later showed regret for not taking any action to save the child.

In 1994, Kevin Calter won a prize in a competition for pictures that are scary/sad just because of this picture. However, in the same year, Kevin Calter, at the age of 33, committed suicide due to mental stress. It is said that this was not the first time he had taken pictures of this kind.

In the past he had taken several pictures of people being killed, injured and even taking pictures of dead bodies as part of his work as a Journalist/Photographer. After he committed suicide, they found that he had left a note explaining how the memories of those pictures made him lose joy in his life every time he remembered and then decided to commit suicide.

This story teaches and shows us how people these days have started doing acts that are animalistic. Instead of saving someone, one grabs the phone to start taking pictures so that he has a memory in his phone or computer.

Recently, in Entebbe on Nabinoonya beach, a couple had gone to enjoy life in that same area. Suddenly, an eleven-year-old boy was seen screaming and drowning in the water. Other people who had the ability to save him did not hesitate but started capturing pictures the child drowning and dying.

What are you learning? Help your fellow because life is meaningless and these are animalistic actions.

Thank you very much

@Johnpaul Arigumaho-Kamapala

Kila Jambo Lina malipo yake baadaye..
Picha ilipigwa na KEVIN CARTER, kama sehemu ya mradi wake ambao alikwenda kuufanyia huko huko Sudan. Picha inatuonesha ndege (Vulture) akiwa pembeni anavizia mtoto afe ili aende kula mzoga.

Hadithi ilikuwa hivi mwaka 1993 Kevin Calter alisafiri kwenda Sudan. Karibu na kijiji cha Ayod. Alipokuwa njiani, alimuona mtoto akiwa amepumzika baada ya kutembea safari ndefu sana kuelekea Kambi ya chakula ya Umoja wa Mataifa (United Nations feeding centre).

Kabla hajapiga picha alimuona huyo ndege, Kevin akajificha sehemu fulani kwa takribani dakika ishirini (20) ili ndege asishtuke akaruka akaikosa picha. Lengo la kujificha muda wote huo alikuwa akisubiria ndege asogee karibu kabisa na Mtoto ili aweze kunasa picha yake. Baadaye alifanikiwa kupiga picha yake, akaendelea na safari yake.

Picha ilisambaa ikaanza kupata maoni tofauti na vile yeye alivyokuwa akifikiria. Gazeti la PETERSBURG TIMES huko FLORIDA liliandika kwamba, “Aliyepiga picha hii naye pia ana roho ya unyama kwa sababu badala amfukuze ndege yeye yuko bize kupiga picha”. Kevin alifafanua kwamba, wakati alipoagizwa kwenda kufanya mradi huo, alipewa maelekezo kwamba asishikeshike kila kitu akutanacho njiani ili asije akaambukizwa magonjwa. Japo baadaye alionesha hali ya kujutia kwa kutochukua hatua yoyote kumwokoa yule mtoto.

Mwaka 1994 Kevin Calter alipata tuzo katika mashindano ya picha ambazo zinatisha/zinahuzunisha kwa kupitia picha hii. Hata hivyo mwaka huohuo Kevin Calter akiwa na miaka 33 alijiua kutokana na msongo wa mawazo.

Inasemekana hii haikua mara yake ya kwanza kupiga picha za aina hii. Huko nyuma alikuwa amepiga picha kadhaa za matukio ya watu wakiuawa, wakiumizwa na hata kupiga picha za Maiti ikiwa kama sehemu yake ya kazi kama Mwandishi wa habari/Mpiga picha.

Baada ya kujiua walikuta alikuwa ameacha maandishi akieleza jinsi kumbukumbu za picha hizo zilivyopoteza furaha katika maisha yake kila alipokuwa akizikumbuka na ndipo akaamua kujiua.

Hadithi hii inatufunza na kutuonyesha vile watu siku hizi wameanza kutenda matendo ambayo siku hizi ni ya kiunyama. Badala ya mtu kumwokoa mwenzake siku hizi anashika simu yake yake na kuanza kunasa picha ili awe na kumbukumbu katika simu au kompyuta yake.

Hivi juzi sehemu za Entebbe ufukoni Nabnoonya, wenye hela zao walikuwa wameenda kula raha katika eneo hilo. Ghafla mtoto wa miaka kama kumi na mmoja akaonekana akipiga kelele akizama majini. Watu wengine ambao walikuwa na uwezo wa kumwokoa hawakusita bali walianza kunasa picha moja kwa moja na mtoto akazama na kufa.

Unajifunza nini? Saidia mwenzako kwa sababu maisha hayana maana na haya matendo ya kunyama.

Asanteni sana,

@Johnpaul Arigumaho-Kamapala

https://www.youtube.com/live/0ATgUJq19I4?feature=share

Vyombo vya habari hutekeleza jukumu muhimu sana katika jamii. Vyombo vya habari ni nguzo kuu za demokrasia pamoja na utendaji kazi. Katika muktadha huu, ni muhimu kutambua kwamba vyombo vya habari ni walinzi wa tabia za umma kwa viongozi waliochaguliwa na walezi kwa nia njema ya watu wengi wanaporipoti juu ya mambo yanayoendelea katika jamii.

Vyombo vya habari huwajibisha viongozi serikalini, biashara, viongozi wa mashirika na dini pamoja na watu wa matabaka mbalimbali. Vyombo vya habari vimekuwa walinzi wa jamii kuwawajibisha watendaji kwa kile wanachosema na kufanya.

Vyombo vya habari vimekuwa
walinzi wa jamii kuwawajibisha watendaji kwa kile wanachosema na kufanya.

Vyombo vya habari pia ni chanzo cha burudani kwa wanajamii wengi. Kwa maelezo haya, vyombo vya habari ni muhimu kwa jamii na hivyo bila hivyo, binadamu kamwe angejua kinachotokea katika ulimwengu unaomzunguka au angekuwa kama aeropleni kusafiri bila dira.

Ni kutokana na hili kwamba, Kiswahili ni lugha inayovuma Afrika Mashariki na Afrika kwa ujumla. Kutokana na hayo, pendekezo la nakala ni kwamba kuna hitaji kubwa la kuelimisha, kuburudisha na kuibadilisha Uganda kwa kukubali lugha ya Kiswahili kama sehemu ya Vyombo vya Habari na jamii kwa ujumla.

Ukuzaji wa Kiswahili ni mojawapo ya malengo makuu ya sera za Jumuiya ya Afrika Mashariki. Hata hivyo, kiasi kidogo tu cha utafiti kimefanywa kuhusu matumizi ya lugha hiyo nje ya nchi zinazozungumza Kiswahili kiasili za Tanzania na Kenya hasa nchini Uganda. Uganda ni nchi ya tatu kwa ukubwa katika eneo la Afrika Mashariki lakini kuna ukosefu wa uelewa kuhusu jukumu la lugha ya Kiswahili katika vyombo vya habari kwa umma.

Kwa kuzingatia kuimarika kwa Jumuiya ya Afrika Mashariki kama muungano wa kisiasa na kiuchumi na mchakato unaoendelea wa Mtangamano wa Afrika Mashariki, Kiswahili katika miaka iliyopita kimekuwa kitovu cha sera za elimu kote katika kanda hili lakini Uganda haijatambulika wazi umuhimu wake katika sekta ya mawasiliano.

Lugha ya Kiswahili inatumika kama kawaida lugha ya pili ya Jumuiya Chini ya Kiingereza na ukuzaji wake ni sehemu muhimu ya jaribio la kuleta watu wa eneo pamoja na kuoanisha mazoea ya biashara na kuvuka mipaka ya nchi bila Matatizo

Tangu 2005, kufuatia marekebisho ya katiba ya Uganda, Kiswahili ni lugha rasmi ya pili nchini (Jamhuri ya Uganda 2006). Kwa marekebisho haya, ilifuata majirani zake wa mashariki na kusini, Kenya na Tanzania mtawalia katika kutambua umuhimu wa lugha hiyo kama lingua franka kati ya miktadha tofauti ya kitamaduni na kilugha.

Hata hivyo, kwa wengi hii ni mbali na jitihada zinazohitajika kuanzisha lugha katika mazoea ya isimu ya Waganda.

Kawoja & Makokha (2009),
kwa mfano, alidai kwamba, zaidi ya kuundwa kwa Baraza la Kiswahili la Afrika Mashariki, kuna haja ya kuwekwa na kuanzisha taasisi za kikanda ili zipewe jukumu la kukuza Kiswahili katika Afrika Mashariki hasa katika sekta ya habari.

Wengine kama vile Mukhuturia (2006) waliona nyanja ya biashara kama msingi wa kuimarisha dhima ya Kiswahili akipendekeza kwamba, mataifa mengi na mashirika ambayo yanafanya kazi katika mipaka ya Jumuiya ya Afrika Mashariki yanapaswa kutumia lugha ya Kiswahili kwa ajili ya kuboresha mawasiliano.
Pengine umakini mkubwa zaidi unaelekezwa katika sekta ya elimu, ambapo Kiswahili kitapokea nafasi kubwa zaidi.

Mukuthuria (2006) anaeleza kuwa “hakuna shaka kuwa lugha ya Kiswahili itashuhudia maendeleo ya haraka nchini Uganda karne hizi tofauti na katika karne tatu zilizopita”, na kufafanua zaidi kwamba “wakati umefika kwa Waganda kuvuka mizozo ya kikabila kutafuta hali ya juu zaidi ili kuendelea na masuala ya maendeleo ya taifa. Ni kwa miale hii ya matumaini ndipo Kiswahili kitakua na maendeleo katika hii
nchi inaweka mustakabali wake wa kuimarisha majukumu yake nchini Uganda”

Mojawapo ya mambo yanayozungumzwa wakati wa kujadili Kiswahili nchini Uganda ni uhusiano wake changamano na lugha ya Kiganda. Imeundwa kama
“Luganda-Swahili controversy” ya PawlikováVilhanová (1996), suala hili lilianza tangu kuanzishwa kwa Kiswahili wakati wa ukoloni.
Wakati huo, viongozi wa kabila la Buganda, ambao walikuwa wamejiweka mashuhuri ndani ya ukoloni walikuwa wakipigania lugha ya Kiganda kuwa lugha ya mawasiliano baina ya makabila nje ya utawala wa Uingereza. Haya yalikuwa mapambano dhidi ya utangulizi na utekelezaji wa Kiswahili ambacho kilikuwa na nafasi katika makoloni mengine ya Afrika Mashariki yaliyomilikiwa na Uingereza.

Mwishowe, mwanzoni mwa karne ya 20, utawala wa kikoloni uliamua kwamba Kiswahili kingepata hadhi rasmi katika eneo na kuepusha mizozo inayoweza kutokea kwa msingi wa kukuza moja tu ya lugha nyingi za walio wachache nchini.

Kiswahili kilikuwa muhimu sana kwa mawasiliano kati ya makabila katika jeshi, ambapo kilikuwa tayari kinatumiwa na jeshi la kikoloni la Waingereza Kenya na Tanzania. Urithi wa matumizi haya ya kijeshi bado unaweza kuonekana leo.

Kiswahili katika vyombo vya habari nchini Uganda

Kama ilivyotajwa awali, vyombo vya habari vinafahamika na wengi kuwa sehemu muhimu ya kukuza matumizi ya Kiswahili ndani ya ukanda huu. Katika mazingira ya vyombo vya habari vya Uganda, Kiswahili kinatumika zaidi katika utangazaji, kwa mfano katika vipindi vya habari kwenye UBC TV Habari na Edwin Nyanchwara Mobegi kwa sasa huduma ya taifa ya utangazaji inayoongozwa na Wizara ya Teknolojia ya Habari na Mawasiliano Nchini Uganda.

Pia, Kuna redio kadhaa zinazotangaza kwa Kiswahili kote nchini kama vile Radio Nyumbani huko wilayani Kamwenge, BBC Swahili, na baadhi ya redio za ndani huko Kasese na sehemu za Mashariki mwa Uganda.

Zaidi ya hayo, Kiswahili kina utamaduni wa muda mrefu kutumika katika mziki wa Uganda, huku msanii maarufu Jose Chameleone akiwa ndiye mfano bora wa Kuendeleza Kiswahili katika sekta ya Sanaa (nyimbo).
Pia, wasanii wengine Kama vile David Lutalo katika baadhi ya nyimbo zake, Bobi wine na wengine wachache ambao huchanganya tungo chache za Kiswahili katika nyimbo zao.

Maswali yanaibuka, “Je, Kiswahili kina nafasi gani kwa sasa katika tasnia ya vyombo vya habari vya Uganda?”, mkazo ulibakia katika aina za jadi za vyombo vya habari na
zinaeleweka kwa upana kama aina zisizo za kidijitali za habari na burudani.

Ikilinganishwa na lugha zinazochukuliwa kuwa muhimu zaidi katika vyombo vya habari, Kiswahili ndicho kinachotumiwa mara chache zaidi nchini Uganda.
Nilichukua wajibu kuwauliza watu kadhaa kupitia kurasa tofauti za mitandao ya kijamii kuhusu nafasi ya Kiswahili katika vyombo vya habari vya Uganda, baadhi
majibu yalishuhudia haja ya kupata Kiswahili katika vyombo vya habari vya Uganda kwa ajili ya maendeleo yake ya haraka.

Katika miaka iliyopita, vituo kadhaa vimezidi kujumuisha utayarishaji wa programu kwa kutumia Kiganda; kwa habari, mahojiano, mijadala ya kisiasa na hata vipindi vingine vya TV, Kiswahili kama lugha ya pili huonekana kwenye UBC TV HABARI pekee. Inatisha na kuweka sera za Uganda shakani.

Gugudde Tv ilikuwa imeanza kukubali vipindi vya mazungumzo ya Kiswahili lakini kwa hakika, shirika la biashara halikupata faida yoyote na likaamua kutupa. Hii inatoa wito kwa serikali kutekeleza kwa mapana na kuweka hatua za kuboresha uzungumzaji wa Kiswahili nchini Uganda kupitia vyombo vya habari.

Kufuatia utafiti huo, inaonekana kuwa changamoto kubwa inayokabili uboreshaji wa hadhi ya Kiswahili nchini Uganda imejikita zaidi katika ukosefu wake na umuhimu katika mawasiliano ya kila siku. Wananchi wanaonyesha mitazamo chanya kuhusu Kiswahili kwa ujumla kama lugha rasmi ya pili nchini Uganda lakini hawapati nafasi ya kuitumia.

Ingawa idadi kubwa ya wananchi wana umahiri wa namna fulani katika Kiswahili, ustadi wao wa kujitathmini uko chini sana.
Inaweza kudhaniwa kuwa kuongezeka kwa juhudi za kutekeleza Kiswahili katika mitaala ya shule na vyombo vya habari kunaweza kusababisha kuimarika kwa viwango vya uelewa na ustadi lakini pia inaweza pia kudhaniwa kuwa ukosefu wa mwinuko utabaki kuwa kizuizi kwa juhudi hizi.

Kuongezeka kwa umuhimu, ujuzi na matumizi ya Kiingereza (kutokana na jitihada za jumla za kuboresha ujuzi wa kusoma na kuandika katika Kiingereza) kunaweza kupunguza nia ya mtu binafsi katika kupata ustadi wa kutosha katika lugha ambayo haichukuliwi kuwa muhimu kwa uwezo wa mtu kufanikiwa katika mazingira yao.

Inaonekana kwamba hasa
katika muktadha ambapo lingua franka inatarajiwa kutumika na wengi katika maeneo ya umma kama vile masoko, biashara ndogo ndogo au kanisani, Kiswahili kinatumika kwa nadra sana, badala yake, katika hali ambapo lugha za kienyeji hazitumiki sana, Kiingereza ndio lugha ya kuchagua/hiari.

Nchini Uganda, kesi ambapo Kiswahili kinatumika kwa kawaida ni pamoja na watu wanaotoka nje ya Uganda na hawajapata elimu rasmi ya muda mrefu kwa mfano watu wanaokuja kutoka DRC/wakimbizi au wanajeshi walioko ndani au nje ya nchi ingawa watu Kama hao sio wengi ukilinganisha na idadi ya Waganda.

Lipi linahitajika kuweka Kiswahili katika vyombo vya habari??

Katika utamaduni wa ANKOLE, Mtoto aliweza kupewa jina mara baada ya kuzaliwa. Zoezi la kawaida lilikuwa baada ya mama kumaliza siku akiwa katika kifungo kilichojulikana kama “ekiriri”.
Mwanamke angejifungia mwenyewe kwa siku nne ikiwa mtoto ni mvulana na siku tatu ikiwa mtoto ni msichana.
Baada ya siku tatu au nne, jinsi ilivyokuwa wanandoa wangeanzisha tena uhusiano wao wa kimapenzi katika mazoezi yanayojulikana kama “okucwa eizaire”.
Jina alilopewa mtoto lilitegemea uzoefu wa kibinafsi wa baba na mama wakati ambapo mtoto amezaliwa, siku za wiki, mahali pa kuzaliwa, au jina la babu.
Jina lingepewa na baba, babu, na mama wa mtoto lakini, chaguo la baba kwa kawaida lilichukua nafasi ya kwanza.
Majina yaliyotolewa yalikuwa ni vitenzi au nomino ambazo zinaweza kuonekana katika usemi wa kawaida. Mara nyingi majina pia yalionyesha hali ya akili ya watu waliopewa mamlaka ya kumpa jina mtoto.

Kwa mfano, jina Kaheeru miongoni mwa wanyankole lilionyesha ukweli kwamba mume alishuku kwamba mwanamke huyo alipata mtoto nje ya familia.

Katika utamaduni wa Ankole hasa katika upande wa Bahima lilikuwa jambo la kawaida kwa mwanamke kufanya mapenzi na wakwe zake na hata kuzaa nao watoto.
Watoto kama hao hawakuangaliwa tofauti na watoto wengine katika familia.

According to the descriptive studies of sociolinguists, culture plays an indispensable role in the forming of our impression about language. Sociolinguists, along with anthropologists, have used language as a source of information in the general study of ‘culture’.

It is generally believed that culture is all of the ideas and general assumptions that we acquire when we grow up in a certain society. On the basis of these explanations, language and culture are inseparable ends of one line, where the latter plays as a pillar for the former.

According to the Spair-Whorf hypothesis, the entire linguistic understanding of each society differs from the other societies because of the grammatical and semantic distinctions. On the opposite of this hypothesis stand Cartesians, who believe in the idea of an international language, an idea suggested by the French philosopher René Descartes.

During the middle of twentieth century, two American linguists, who never worked as colleagues, introduced new theories about human understanding of languages on the basis of their culture. We grow up within a society, and, consequently, we construe the functions of languages with the influences of this culture. As an instance, also experimented by Whorf, some American native tribes consider clouds and stones as animate and living entities which carry spirits.

For an individual of such culture, who has deified clouds for many years, artificial impregnation of clouds can be inferred as an insult or even sacrilege. Contrary case is true as well, where a foreign student wants to study the language of aforementioned tribe.

For English students who study Deutsch academically, it may look peculiar to find out that words have been classified into three genders. The division is Feminine, Masculine and Neutral. It is evident that a genderless grammar will sound quite crude for Germans. To stretch the point a bit further, from semantic perspective, the word ‘snow’ has only one defined meaning for English speakers, while for Eskimos there are more than twenty kinds of snows with different lexicalized terminologies.

It was in the midst of 17th century, when the French mathematician and philosopher René Descartes espoused the idea of inventing an international language for all the human beings, one that included all the people on the earth. He bulwarked his theory by saying that “language would have only one kind of conjugation, declension, and word structure. The changes in verb and word construction would have to be effected by affixes added to the beginning or end of the root word.” But to what extent this idea can be implementable? From the very beginning, this ideology raised squabbles among theoreticians, and most of them tried to stultify him. The problem was that Descartes never thought about Social Categories that affect individuals of each society. A simple example for this would be the word ‘uncle’, which in English has only two meaning (e.g. ‘parent’s brother’), But in many situations this simple word can be used for a much larger number of people, and Descartes probably was either incognizant of this fact or he had his justifications and solutions for it.

An international language is an idealistic term, but to attain such point, where there is only a unique language for all, human beings must meet a paradigm shift. Only a radical change, which seems improbable, can entail this ideal outcome.

The word culture is so vast that nobody can do away with it. In terms of studying, every subject is influenced by culture. It is necessary to coordinate the subjects of books, especially in the field of Language, with the pervading culture of the target country. Otherwise, cultural problems such as cultural alienation and culture shock will be inevitable.

Culture is the quintessence of individual’s life, and language is one ramification of it. Teaching a new language will be difficult, unless we reconcile language teaching methods and culture. Thus we can achieve the objective of an ideal language, which in no ways contradicts entrenched culture.

Mass media performs a vital and a crucial role in society. They are called the Fourth Estate, as they are one of the pillars of democracy along with the executive, legislature, and the other socio-economic forces that bind a society together. In this context, it is important to note that they are both the watchdogs of public behavior of elected officials and custodians of popular goodwill as they seek to report on the goings-on in society.

Mass media holds accountable leaders in government, business, the clergy, and individuals of all walks of life. The media houses have become the watchdogs of the society holding actors accountable for what they say and do.

Mass media is also a source of entertainment for a lot of its audiences. On this note, mass media is relevant to the society and so without it, we would never know what is happening in the world around us and be without the moral compass and ethical conscience needed to hold society together.

It’s on this note that, Kiswahili is a language trending in East Africa and Africa at large. We upload our proposal for the need to educate, entertain and transform Uganda through accepting Kiswahili language as part of Media and the community at large.

The promotion of Kiswahili is one of the main goals of the policies of the East African Community. However, only a limited amount of research has been conducted on the perception and application of the language outside of the traditionally Kiswahili-speaking countries of Tanzania and Kenya. Especially in Uganda, the third largest country of the region, there is a lack of understanding for the role of the language in public communication.

In light of the strengthening of the East African Community as a political and economic union and the ongoing process of East African Integration, Kiswahili has, over the last years, become a focal point in educational policies all across the region. Used as the community’s second common language behind English, its promotion is a key part of the attempt to bring the people of the region together and harmonize business practices across the national borders.

Since 2005, following an amendment to the Ugandan constitution, Kiswahili is the country’s second official language (The Republic of Uganda 2006). With this amendment, it followed its eastern and southern neighbors, Kenya and Tanzania, in recognizing the importance of the language as a lingua franca amongst an extremely diverse cultural and lingual context.

However, to many this is far from the effort required to establish the language in the linguistic practices of Ugandans. (Kawoja & Makokha 2009), for instance, demanded that, beyond the creation of the East Africa Kiswahili Council, there is a need for the installation of regional institutions tasked with the promotion of Kiswahili in East Africa; especially in the media sector.

Others like Mukhuturia (2006) viewed the business sphere as the key to strengthening the role of Kiswahili; suggesting that multi-national corporations, which operate across the borders of the East African Community, should adopt the language for improved communication. Probably the greatest attention is directed towards the educational sector, where Kiswahili is to receive a more prominent role.

Mukuthuria (2006) writes that “there is no doubt that the Kiswahili language will witness rapid development in Uganda this century unlike in the last three centuries”, and further elaborates that the “time has come for Ugandans to overstep tribal polemics in search of higher morals in order to forge ahead with national development issues. It is with this ray of hope that Kiswahili growth and development in this country banks its future to enhance its roles in Uganda”

One of the main talking points when discussing Kiswahili in Uganda is its complex relationship with the language Luganda. Coined as the “Luganda-Swahili controversy” by Pawliková-Vilhanová (1996), the issue dates back to the introduction of Kiswahili during the colonial period.

At the time, the leaders of the Buganda ethnic group, who had positioned themselves prominently within the colonial apparatus, were fighting for Luganda to become the language for interethnic communication outside the British administration. This was a struggle against the introduction and implementation of Kiswahili, which held position in the other East African colonies of the British Empire.

In the end, at the beginning of the 20th century, the colonial administration decided that Kiswahili would nonetheless attain the official status; in part to avoid possible conflicts based on promoting just one of the many minority languages in the country.

Kiswahili was especially important for interethnic communication in the military, where it had already been used by the British colonial army in Kenya and Tanzania. The legacy of this military use can still be seen today as the policy was continued following the independence of Uganda.

However, the knowledge and literature regarding the role that Kiswahili has played outside of the military remains very limited.

This problematic issue, already recognized by Mazrui & Mazrui (1993) but not fully materialized until recently due to the ongoing internal conflicts of the 1990s and early 2000s, has become highly topical:

Kiswahili in the media Houses

As previously mentioned, the media is understood by many to be a key part of the promotion of Kiswahili use within the region.

In the Ugandan media landscape, Kiswahili is mostly used in broadcasting, for instance in news programs on UBC TV Habari by Edwin Nyanchwara currently; the national broadcasting service headed by the Ugandan Ministry of Information and Communication Technology. There are also several radio stations that broadcast in Kiswahili across the country such as Radio Nyumbani in Kamwenge, BBC Swahili, and some other local radios in Kasese and parts of Eastern Uganda.

Furthermore, Kiswahili has a long tradition of being used in Ugandan music, with the popular musician, Jose Chameleone, being the most prominent example, David Lutalo in some of his songs, Bobi wine and some few others who mix few Kiswahili phrases in their songs.

Questions arise, “What role does Kiswahili currently play in the Ugandan media landscape?”, the focus remained on traditional types of media; broadly understood as non-digital forms of information and entertainment.

Compared to the languages which are considered the most important in the media, Kiswahili is the least frequently used in Uganda.

I took a concern to ask several people through different social media pages about the place Kiswahili takes in Uganda’s media houses, some responses witnessed the need to attain Kiswahili in Uganda’s media houses for it’s quick development.

Over the past years, several channels have increasingly included programming using Luganda; for the news, interviews, political discussions and even some TV series, Kiswahili as second language is only seen on UBC TV HABARI. It’s alarming and putting Uganda’s policies on a doubt. Gugudde Tv had started embracing Kiswahili talks but as a matter of fact, a business entity realized no profits and pulled off. This calls for the government to extensively implement and put measures on how to improve Kiswahili speaking in Uganda via media houses.

Following the analysis of the study, it seems that the biggest challenge facing the improvement of Kiswahili’s status in Uganda is mainly rooted in its lack of relevance in everyday communication. The citizens demonstrate positive attitudes towards Kiswahili in general and as an official language of Uganda but find only limited use for it.

Even though a considerable number of the citizens have some form of competence in Kiswahili, their self-assessed proficiency is remarkably low. It can be hypothesized that increased efforts to implement Kiswahili in the school curricula and media could lead to improved levels of proficiency, but it can equally be assumed that the lack of elevance will remain a hindrance to these efforts.

The increased importance of English competence (due to overall efforts to improving literacy in English) could lessen the individual’s interest in acquiring adequate proficiency in a language that is not considered vital to one’s ability to succeed in their environment. It appears that especially in contexts where a lingua franca is expected to be most commonly used, in public spaces like markets, small businesses or the church, Kiswahili was barely present. Instead, in cases where the local languages are not sufficient, English is usually the language of choice.

The cases where Kiswahili is used usually include people who originate from outside Uganda and have not received extended formal education, for instance people coming from the DRC or soldiers stationed in or around country. However, such cases remain rather uncommon.

It was noted that, the local parish of the Catholic Church establishes a service on Sundays which was either be held in Kiswahili or have a translator present in a bid to promote the language.

Two reasons for that were that the number of potential attendees within the large Catholic community was not significant enough to justify the inception of a service specifically targeting people who could neither speak Acholi nor English, and the lack of potential translators who had sufficient skills in Kiswahili and either of the languages (Acholi and English) spoken by the priests of the parish.

Northern Uganda is certainly one of the more interesting regions in the ongoing discussion of the role of Kiswahili in Uganda. Due to the historically high number of people from Northern Uganda in the military, including people from the Acholi region, the language was rather widespread. As the families of soldiers lived on military compounds, the language policy of the military equally affected the extended family members, who would use Kiswahili in the interethnic communication of these generally multiethnic and multilingual places. When Idi Amin declared Kiswahili to be the country’s national language in 1973, it was mainly those from Northern Uganda who supported this decision (Mazrui & Mazrui 1995)

THE NEED TO IMPLEMENT UGANDA NATIONAL KISWAHILI COUNCIL PLAN

The approval for the establishment of the National Kiswahili Council exhibits Government’s commitment to the regional integration process. To be specific, Article 137(2) of the Treaty for the establishment of the East African Community (EAC) states that, Kiswahili shall be developed as lingua franca of the community.

Uganda has an obligation and commitment to establish a National Kiswahili Council since it is a signatory to the Protocol on the Establishment of the East African Kiswahili Commission. The protocol places commitment and obligation for each of the partner states, to establish a National Kiswahili Council as the
main channel for participation and promotion of the activities of the Commission.

Furthermore, under the protocol on establishment of the Kiswahili
Commission (EAC, 2008) it is also a requirement under article 10 for
States Parties to establish the National Kiswahili Councils (Balaza la Kiswahili
taifa).

But you will also note that Article 6 (2) of the Constitution of Uganda
provides that “Swahili shall be the second official language in Uganda to be used in such circumstances as Parliament may by law prescribe”. The establishment of the National Kiswahili Council shall
operationalize this article.

Uganda’s Vision 2040 and the National Development Plan II,
acknowledge that Uganda lacks a shared culture and national value
system. This has created divergence in perception, mindsets and attitudes, which affects the social transformation process of the Country. The establishment of the Uganda National Kiswahili Council (Baraza za Kiswahili Taifa Uganda) will promote Kiswahili as one of the core values that will strengthen a shared language in the country and hence promote a shared culture.

There are several benefits that will accrue from the establishment of the Uganda National Kiswahili Council;

The growth opportunities in the emerging EAC market present compelling reasons to re-emphasize Kiswahili as we steadily move towards the four integration pillars of
Custom Union, Common Market, Monetary Union and Political
Federation.

The EAC Partner States have a shared historical, cultural and linguistic heritage. Partner States are keen on bringing about regional integration in East Africa through regional educational, scientific, technological, social, economic, cultural and linguistic ties for mutual benefit and development.

However, it is important to note that the establishment of the
Kiswahili Council will not and is not intended to replace and
substitute other local languages of national heritage like some tribes claim but rather to harness benefits of greater wider integration, mutual and reciprocal
benefits under the common market protocol, free movement of Labour and tapping into wider business opportunities and employment.

The main functions of the Uganda National Kiswahili Council will be:

To advocate, popularize and promote the development and usage of Kiswahili at all levels throughout Uganda.

To encourage the use of Kiswahili in the conduct of official and public life.

To encourage the achievement of high standards in the use of Kiswahili.

To provide advice and services to Government, public authorities and individual Kiswahili writers and authors with the aim of furthering of the use and development of Kiswahili.

To regularly carry out research, document and publish Kiswahili papers or magazines for the purpose of promoting the usage and development of the language and its literature.

To work with relevant institutions to carry out periodic reviews and
approve the Kiswahili curriculum and literature intended for use in
schools and the public.

To develop and publish suitable journalistic, periodical, educational, creative and scholarly Kiswahili materials.

To cooperate with the authorities concerned in establishing standard Kiswahili technical terms.

Hold annual general meetings of representatives from the lower
Kiswahili Councils for the purpose of reviewing the Councils performance and also to plan for the subsequent year.

To support institutions to mainstream Kiswahili into work plans and budgets.

To monitor Governments compliance with National and the EAC Treaty and EAC Kiswahili Commission Protocol.

To publish and submit annual reports to the Minister responsible for culture.

To carry out or commission research on any matters or incidents related to Kiswahili usage.

To cooperate and coordinate with other bodies in Uganda, East Africa and elsewhere in the world concerned with the promotion and development of Kiswahili

With all these being implemented, Kiswahili will be at it’s peek of development in Uganda without any hesitation.

Kwa mujibu wa watalaamu mbalimbali una maana ya; Kimani Njogu na Rocha Chimera (1999) wanasema kwamba udhanaishi ni nadharia inayoshughulikia zaidi na “dhana ya maisha “Swali la kimsingi katika nadharia hii ni maisha ni nini? Wadhanaishi huchunguza kwa undani nafasi ya mwanadamu ulimwenguni, pia wanajishughulisha na uchunguzi kuhusu uhusiano uliopo kati ya binadamu na mungu.

Wamitila K.W (2003) katika kamusi ya fasihi na nadharia amefanunua udhanaishi kama dhana inayotumia kuelezea maono au mtazamo inayohusiana na hali ya maisha ya binadamu, nafasi na jukumu la binadamu ulimwenguni, na uhusiano wake na Mungu au kutokuwepo na uhusiano na Mungu.

Wanjala Simiyu (2012) katika kitabu Kitovu cha Fasihi Simulizi Udhainishi ni falsafa au mtazamo wa maisha ulio na kitovu chake katika swala kuwa, maisha ni nini na yana maana gani kwa binadamu? Ni kwa njia gani mwanadamu anaweza kuyabadilisha maisha yake yaliyojaa na dhiki, mashaka na huzuni?

Kimani Njogu na Wafula L M katika Nadharia za Uhakiki wa Fasihi (2007) wanasema, Udhanaishi ni falsafa kuhusu dhana ya maisha. Ni falsafa inayo husiana na utamaushi kutokana na neno “kutamauka”. Kutamauka ni kutokuwa na furaha au kutokuwa na tamaa kwa kuhisi kutokuwa na matumaini katika maisha.

Naye Camus (1984) Udhanaishi ni falsafa inayoshugulikia maswala kuhusu maisha; ni mtazamo unaokagua kwa upembuzi hali ya nafasi ya mtu katika ulimwengu anamoishi na pia ni falsafa inayo zungumzia uhusianao uliomo kati ya mtu na Mungu na iwapo mtu anapaswa kuamini kuwepo kwa Mungu.

Nadharia hii inatusaidia kuhakiki maisha ya mwanadamu anayeishi katika ulimwengu uliojaa shida na matatizo mengi ambayo yanayosababishwa na binadamu mwenyewe. Matatizo anayoyapitia ni kama vita vya wenyewe kwa wenyewe kwa misingi ya kidini, njaa na uchumi kuharibika, kukosa kazi, ajali barabarani. Matatizo haya yanafanya mwanadamu kukata tamaa na kushuku iwapo kweli mungu yuko.

WAASISI WA NADHARIA YA UDHANAISHI

Wasisi wa nadharia hii wamewekwa kwenye vitengo tofauti.

Wanaoamini kuwepo kwa Mungu
Soren Kierkegerd ni mwanathiolojia wa Kidenimaki aliyekuwapo kati ya mwaka wa 1813 hadi 1855 na aliweza kuandika makala mbali mbali hasa;

 The concept of dread
 Fear and trembling
 The sickness unto death.  Wafula R.M na Kimani Njogu (2007) na Wamitila. W (2003)
Wasiomini kuwepo kwa Mungu
Wanafalsafa wakijerumani wakiongozwa na FRIDRICK NIETZSCHE,MARTIN HEIDEGGER,
GABRIEL MARCEL na KARL JASPERS walitokea katika karne ya ishirini. (Wamitila K.W 2003)
Wasio na uhakika wa kuwepo kwa mungu.
JEAN PAUL SATRE aliyetokea baada ya vita vikuu vya dunia na alikuwa mwanafalsafa wa kifaransa. Kimani Njogu na Rocha chimera (1999)

HISTORIA FUPI
Udhanaishi unaouhusishwa kwa kiasi kikubwa na mwanathiololojia wa Kidenimaki kwa jina Soren
Kierkegaard (1813-1855) katika maandishi yake mbalimbali
Soren kieregaard (1844), The concept of dread
Soren kieregaard (1843), Fear and trembling
Soren kieregaard (1849), The sickness unto death.

Kierkegaard anaeleza kuwa mtu haishi kwa nguvu zake mwenyewe kuna nguvu zinazomtawala ambazo
ni za Mungu. Binadamu anapoishi hutenda dhambi na ili apate utulivu wa kiroho inambidi atubu dhambi hizo. Wanaamini kuwepo kwa Mungu kwa binadamu wote.

Anaeleza kuwa binadamu ni kikaragosi cha nguvu zilizomuumba ni katika kuzicha mtu huyu hupata utulivu wa kiroho.

Anaendelea kusema kwamba udhanaishi ni dhana ya hofu pale ambapo binadamu huogopa adhabu kutoka kwa Mungu kwa hivyo, amefunikwa na wasiwasi hataki kumkosea Mungu.

Anasisitiza binadamu ni mtu binafsi (hali ya
kujijali).

Binadamu hupata kimbilio kutoka kwa mivutano ya maisha kupitia kwa Mungu. Imani hii ilishika nguvu sana kwenye ukristo, huu ukawa mwanzo wa udhanaishi wa ukristo. (Christian Existentialism)

Kwa mujibu wa Wamitila .K.W (2003) kamusi ya fasihi, istilahi na nadharia, anasema kuwa katika karne ya ishirini, Udhanaishi ulipata msukumo mpya kutoka kwa mwanafalsafa wa kijerumani Friedrich Nietzsche na wengine kama Martin Heidegger, Gabriel Marcel na Karl Jaspers.
Nietzche(1927) “” anadai kuwa Mungu amekufa.

Tamko hili lake pamoja na misimamo ya wenzake vinakuwa misingi muhimu ya kuzuka kwa udhanaishi wa ukanaji Mungu (atheistic existentialism)

Kwa mujibu wa tovuti, Martin Heidegger, mwanafalsafa wa Kijerumani na mwanafunzi wa Husserl aliamini kuwa neno ‘nitakufa’ si katika dunia ya ukweli.

Kwa mujibu wa kimani Njogu na Rocha Chimera (1999) wanaelezea kuhusu mwanafalsafa wa Kifaransa Jean Paul Satre ambaye ndiye mwasisi mkuu wa udhanaishi. Baada ya vita vikuu vya dunia anadai kuwa mtu huzaliwa au hujipata ametumbukia katika ombwe la aina fulani.

Vilevile mtu yuko huru kuishi tu na kukabiliana vilivyo na ulimwengu unaomzunguka. Isitoshe, kwa vile
binadamu hana uwezo kwa yale anayoyapitia maumivu na mateso, anaweza kukata tamaa. Katika mhadhara alioutoa Jean Paul Satre, (1946) “Existentialism and Humanilism”alisisitiza kuwa “kuzimu ni za watu wengine” Hii ni ishara kuwa ana uwezo wa kuchagua na uhuru wa kila mtu anaweza kuathiriwa na watu wengine.

Alisisitiza pia, dini haiwezi kutatua shida za binadamu.

Ishitoshe, aliegemea katika suala
la ubinafsi wa mtu.

MIHIMILI YA UDHANAISHI

Waandishi mbalimbali wameweza kutoa mihimili ya udhanaishi, kwa kuwarejelea Wafula .R.M na
Kimani Njogu (2007) wao wameainisha mihimili hiyo kama ifuatavyo;

a. wanatilia mkazo matatizo halisi yanayomsibu mwanadamu na kuwa anakwepa imani ya kijozi juu ya imani ya kuishi.

b. Hawaamini uwepo wa mungu na uumbaji wake wa ulimwengu.

c. Juhudi za mtu binafsi kujisaka au kupambana na maisha huishia katika mauti.

d. maudhui yanayotajwa na wadhanaishi ni kama vile uhuru wa mtu binafsi, uwezo wake wa kujifikilia na kujiamlia.

e. Hujadili hali kama vile mashaka na uchovu wa mambo mbalimbali yanayotutatiza maishani na jinsi
yanavyoathiri maisha ya binadamu.

f. Hujadili maudhui ya ukengeushi (hali ya kukata tamaa au kutokuwa na uhakika)

g. Mtindo wanaotumia wa udhanaishi ni taswira wanayochorea msomaji picha mbalimbali za maisha ya
kuteseka anayopitia mwanadamu ulimwenguni.

HITIMISHO
Ufaafu
a) Nadharia ya udhanaishi inaweza kuhakiki wahusika katika kazi ya fasihi mfano wahusika waliokata
tamaa, walio na matatizo, walijawa na uchovu.

b) Kuhakiki maudhui katika kazi za fasihi kama vile ukengeushi, ubinafsi, kukata tamaa.

Udhaifu
Nadharia hii haiwezi kuhakiki vitabu ambavyo havijatumia nadharia ya udhanaishi.

UHAKIKI WANADHARIA YA UDHANAISHI KWA KUZINGATIA RIWAYA YA DUNIA UWANJA WA FUJO-E. KEZILAHABI.
Mwandishi Euphrase Kezilahabi ni miongoni mwa wadhanaishi wa fasihi ya Kiswahili.
Kwa kutumia riwaya ya Dunia Uwanja wa Fujo tunapata Nadharia ya udhanaishi.

MAREJEREO

a.Kimani, N na Chimera, R.(1999). Ufundishaji wa fasihi,Nadharia na mbinu. Nairobi, Jomo kenyatta
foundation.

b.Wafula, R na Kimani, N (2007) Nadharia za uhakiki wa fasihi. Nairobi. Jomo Kenyatta Foundation.

c.Wamitila, K.N (2002) Uhakiki wa fasihi, misingi na vipengele vyake, Nairobi: Phoenix publishers ltd.d.Wamitila,K.N (2003): Kamusi ya fasihi, Istilahi na Nadharia, Nairobi: Focus publications ltd.

When you are in a difficult place in your life, is when you find out who the people are, who really care about you.

There are People in the world who will take advantage of you, just because, they can.

Belief is one of the most powerful source in the universe

Practicing gratitude is a good way to keep our perspective and keep our mind focused on positive things.

There are some things in life we will never know the answers to, as long as we are alive.

Go broke or say “no” to people, and watch all the fake people in your life run.

Ultimately you are the only one who could change your life. People will help out at times, give you support, etc. But you are the only one who could actually make the changes.

If you make a conscious effort to let go of the people who don’t care about you, and focus on the people who choose you, you will be much happier.

It is important to make a concentrated effort to create or establish loving, caring supportive relationships in your life. It will make all the difference in the world.

•  

Fumo Liyongo or Liongo was a Swahili writer and chieftain on the northern part of the coast of East Africa sometime between the 9th and 13th centuries. He is celebrated as a hero, warrior, and poet in traditional poems, stories, and songs of the Swahili people, many associated with wedding rituals and gungu dances. Liongo himself is credited with many such songs and poems. Oral tradition is generally coherent in describing Liongo as a king or prince of Pate island. Several towns on the Tanzanian coast claim to be Liongo’s birthplace. He is supposedly buried at Ozi.

Mythical hero of the Swahili and Pokomo peoples of eastern Kenya. Historians have endeavoured to place Liongo in the chronology of the history of the Kenya Coast, as early as 1200 or as late as 1600.

A large number of Swahili poems are attributed to Liongo, many of them popular wedding songs which are still performed at weddings, accompanied by special dancing, the so-called gungu dances, after the rhythm. Even the myth of Liongo is fragmentary and not a coherent story.

Liongo was born in one of seven towns on the Kenya Coast which all claim the honour of being the great poet’s cradle. He was exceptionally strong and as tall as a giant. He could not be wounded by any weapon, but when a needle was thrust into his navel, he would die; fortunately only he and his mother, whose name was Mbwasho, knew this. Liongo was King of Ozi and Ungwana in the Tana Delta, and of Shanga on Faza (Pate Island).

Liongo was passed over for the succession to the throne of Pate, which went to his cousin Ahmad (Hemedi), probably its first Islamic ruler. It seems that the advent of Islam caused the changeover from matrilinear to patrilinear succession. King (Sultan) Ahmad tried to get rid of Liongo and had him chained and gaoled. By means of a long and self-laudatory song, the refrain of which was sung by the crowds outside the prison, Liongo caused enough noise to file through his shackles without being heard by the guards. As soon as they saw him unchained, they fled, for he was a formidable man. He escaped to the mainland, where he lived with the Watwa, the forest-dwellers.

Each episode of this saga is marked with a song, which has been preserved. He learned to perfect his sureness of hand with bow and arrow, so that he later won an archery contest organised by the king to entrap him, and escaped again. Little is known about Liongo’s successful battles against the Galla (Wagala), whose king decided to offer him his own daughter in marriage so as to tie the hero to his own family. With her Liongo had a son who later betrayed and killed his father.

The epic of Fumo Liyongo talks about the misunderstandings between Fumo Liyongo and his brother, the unnamed sultan of Pate. At first, the epic suggests that Liyongo was in his middle age, and his height and physical strength surprised many so they praised him a lot.
When the people of the Wagalla tribe came to Pate to look for food to buy, they were told the praises of Liyongo by the people, likewise the Sultan of Pate praised Liyongo. On hearing these wonderful qualities, the Gallas really wanted to see Liyongo, so they wrote to Liyongo and asked him to come to see him.

Liyongo responded to the call, so he planned his journey to Pate while carrying a whole lot of luggage. For an ordinary person, the journey takes four days, but Liyongo took only two days to reach Pate.
 
When he approached the city of Pate, he blew on the first a big whistle panda until it burst. He blew on the second and it also burst. He blew the third and entered the city to the council of the sultan. Many people gathered to see him, when he landed his luggage was full of many things that were enough to fill the whole house. 

Directly, the Gallas admitted that Liyongo is indeed a fat and strong man. The Gallas really wanted to get his seed, so they asked the sultan to allow them to get the seed, the leader agreed. They made a plan to marry Galla wife who requested him him a son. As Liyongo's fame spread, so did the conflict between him and the Sultan of Pate.
The king feared that Liyongo might usurp the kingdom from him so he looked for a way to destroy him.

When Liyongo discovered the Sultan's plot to destroy him, he escaped from Pate and went to live in the wilderness with the Wadahalo, the Watwa, the Sanye and the Boni. The king made a secret plan with the Sanye and Wadahalo to kill him in the forest by promising them a payment of one hundred reales if they brought him Liyongo's head. The people befriended Liyongo and then advised them to play the domain together. So they chose each other by taking turns to pluck the leaves from the fig tree. They planned that when it was Liyongo's turn, they would wait for him to climb up the hill and then shoot him with their arrows and kill him while he was in the tree.

With the mental ability that Liyongo had, he discovered the plot. Instead of climbing a fig tree, he dived down and used an arrrow to hit the fruit, so they failed to kill him. The people sent a report to the Sultan that it was impossible to kill Liyongo.

The king told them to go back to where Liyongo was and tell him being in the city is safe and there is no danger for them to go there with him. When they returned they told Liyongo the lie which he believed to be true, so he followed them and went with them to Pate town. 
The Sultan organized a Gungu dance with his family and invited lovers of that type of dance, Liyongo was one of them. When the dance got faster, the soldiers caught Liyongo and took him to prision.

The king and his men decided to kill Liyongo while he was in prison.  As the day of execution approached, Liyongo was given time to make requests for anything he wanted. Liyongo asked to have his family dance by Gungu to his people.  This request was accepted and the dance was prepared. When the dance was prepared, Liyongo sent a poetic message to his mother through the maid Saada who brings her food.) 

In the message, he explained that on the day of the dance, he should bake bread and put a chainsaw in it. His mother did the as she was told.  When the maid Saada brought him food, the guards took the bread they thought was good and threw away the last one to go to Liyongo. When the dance started, Liyongo used the opportunity to tighten the chains, so he succeeded in cutting them. He broke the main gate of the prison and escaped into the forest.

When the king saw that he had failed to kill Liyongo, he persuaded his son to go and ask his father what could kill him.  The Sultan promised Liyongo's son to marry his daughter, to give him a ministry in his leadership and other wealth if he succeeds in it. Liyongo's son continued until where the father was staying, and asked him to tell him the secret of not being harmed by anything.

Although Liyongo realized the plot of his enemies to go through his son, he agreed to reveal the secret to him.  He told him that the only thing that can kill him is a copper needle inserted into his navel. The Sultan was very happy, when he was given this information by this young son of Liyongo.

So he gave him a copper needle, made further promises and gave him rich gifts. 
He returned to Shaka again where his father was, waited for him while he was asleep, and inserted a needle into his navel. Liyongo woke up and got up in anger, took his arrow and went to the well looking for the enemy.

Kneeling down, he put an arrow in the bow while pointing it at the city and died. When the crowd saw him in that condition, they thought he was alive and were very upset. So they were filled with fear to go and get water from the well.

When they were overwhelmed by the lack of water, they went to ask Liyongo's mother to come and persuade him to leave and draw water. His mother used to go to cheer him up from time to time but she was not successful. 
Finally his body fell and people realized that he was already dead. 
When the Sultan learned of Liyongo's death, he was filled with joy. He informed his son Liyongo that his father had died. Instead of being sad, sad and mourning, he was happy. 
This act offends the king who took all the wealth he had given him. Community members chased this young man away from interacting with them. A few days later he encountered an incurable disease that destroyed him.

Kiswahili ni lugha ambayo ilikuwa ikitumiwa na wakazi wa maeneo ya pwani ya Afrika Mashariki hata kabla ya ukoloni. Lugha hii ilitumika katika kufanyia mawasiliano na ilitumika kuwaunganisha watu kwa kuwa waliweza kuelewana na kuongea kwa mshikamano wa watu wengi.

Lugha ya Kiswahili iliweza kukua sana na kuenea katika nchi ya Tanzania kuliko Kenya na Uganda kutokana na sababu zifuatazo.

• Kuteuliwa kwa lugha ya Kiswahili kuwa lugha ya taifa: baada ya kupata uhuru mwalimu Julius Kambarage Nyerere aliteua lugha ya Kiswahili itumike kama lugha kuu.
• Hii ilipelekea sana kuenea kwa lugha ya Kiswahili Tanzania kuliko nchi za Kenya na Uganda pamoja na kuanzisha vyama mbalimbali kama BAKITA, BAMITA na vingine ambavyo vilisaidia kukua kwa lugha ya Kiswahili kwa kuongeza misamiati ambayo ilifanya lugha ya Kiswahili kuendelea kukua.
• Vyombo vya habari kama vile televisheni, redio na hata magazeti ambavyo vilizungumza na kuchapisha majalada mbalimbali kwa kutumia lugha ya Kiswahili.
• Kutumika kwa Kiswahili kama lugha ya kufundishia: lugha ya Kiswahili ilitumika kufundishia katika shule za msingi mpaka vyuoni kwa hiyo hili lilipelekea kuelea na kuenea kwa lugha ya Kiswahili Tanzania kuliko Kenya na Uganda. Mnamo mwaka 2009 taasisi hiyo ilibadilishiwa jina baada ya kuungana na idara ya Kiswahili chuo kikuu cha Dar es Salaam na kujulikana kwa jina la Taasisi za Taaluma za Kiswahili (TATAKI) ikawa imejiongezea dhima nyingine ya kufundisha taaluma mbalimbali za Kiswahili. Dhima hizo ni:
• Kufanya utafiti wa kuiendeleza na kuikuza lugha ya Kiswahili
• Kuendeleza uchapishaji wa jarida la Kiswahili
• Kutoa machapisho mengine yatakayoonekana kuwa na manufaa
• Kukusanya taarifa zote za sasa zilizopo ulimwenguni
• Kufanya miradi ya utafiti ya muda mrefu
• Kutafsiri maandishi yafanyayo katika Kiswahili
• Vyombo vya habari
• Tangu kupata uhuru hadi hivi sasa kumekuwepo na ongezeko kubwa la vyombo vya habari nchini. Vyombo hivi ni kama:
• Magazeti: kuna magazeti mengi yanayochapishwa kwa lugha ya Kiswahili; mfano wa magazeti hayo ni Uhuru, Mzalendo, Mwananchi, Nipashe, Mtanzania na kadhalika. Magazeti yanayochapishwa kwa lugha ya Kiswahili yamekuza Kiswahili kwa njia kuu mbili:
• Mfumo wake wa kuchapisha habari kwa kutumia Kiswahili
• Kuwa na safu maalumu zinazohusiana na taaluma ya Kiswahili, mathalani uhakiki wa vitabu, mashairi na hadithi. Kutokana na kusoma magazeti hayo watu wengi wameweza kukijua Kiswahili kuliko hapo awali
• Redio na televisheni; kumekuwa na ongezeko kubwa la vituo vya redio na televisheni baada ya uhuru. Kwa upande wa redio baadhi ya vituo hivyo ni TBC taifa, Redio one, Redio Free Afrika, Sauti ya Tanzania Zanzibari na kwa televisheni kuna ITV na vinginevyo.
• Uenezi wa Kiswahili na magazeti kama vile; Daima – Tanzania, Zanzibar, Taifa Leo, Un Nuur, Jamvi ya Habari, Mwananchi, Habari Leo, Majira, Nipashe, Raia, Moja, Mwanahalisi, Upendo, Uhuru, Michezo, Maendeleo.

Ghanem (2005) anaeleza kwamba lugha ya Kiswahili ni miongoni mwa lugha kubwa barani Afrika.

Ukubwa wake inafaa kabisa kuwa lugha ya kidiplomasia .Matumizi ya lugha katika masuala ya kidiplomasia yatakifanya Kiswahili kuenea kwa kiasi kikubwa Zaidi ya kupata wazungmzaji wengi kuliko sasa.

Mohamed (2006) anataja lugha kubwa barani Afrika kuwa Kihausa, kifulani, kizulu, kilingala, kiarabu na Kiswahili. Hata hivyo, Kiswahili kinazishinda lugha za kihausa na kifulani katika kuruka mipaka na kutumiwa katika shemu kubwa ya bara la Afrika ikilinganishwa na lugha hizo. Lugha za kihausa na kifulani huzungmzwa katika nchi za Nigeria na karibu nchi zote za magharibi. Kiswahili kinazungmzwa katika nchi zote za Afrika mashariki yaani Kenya, Tanzania, Rwanda, Burundi, na Uganda.

Pia, kinazungmzwa Afrika ya kati hasa katika Jamhuri ya kidemokrasia ya kongo, Zambia, Malawi, msumbiji, Somalia, na sehemu mbalimbali za Afrika na nje (Amir; 1994, sherrif; 1994, na ohwida; 2006). Kiswahili kuwa lugha kubwa duniani kumekifanya kitumike katika maendeleo ya maisha ya mwanadamu ya kila siku.

Mohamed (2006) anaeleza kuwa Kiswahili nchini Kenya, Tanzania, na Uganda kimetangazwa kama lugha ya taifa kwa maana ya kutumika katika shughuli za kila siku za kiserikali, kisiasa, kidini, na kijamii.

Katika kukienzi na kukikuza Kiswahili, mifano ya nchini Tanzania kinafundishwa kama somo kuanzia ngazi ya elimu ya msingi mpaka vyuo vikuu. Vile vile, kinatumika kama lugha ya kufundisha elimu ya msingi.

Katika nchi za Kenya, Rwanda, Burundi na Uganda Kiswahili kinafundishwa kama ngazi ya elimu ya msingi hadi vyuo vikuu.

Pia, Mohamed (2006) anaeleza kwamba hivi sasa Kiswahili kinafundishwa kama somo katika viwango mbalimbali vya elimu katika nchi za lybia, Afrika ya kusini, Nigeria, Ghana, sudani, marekani, uingereza, china, japan, korea ya kusini, oman, mexico, nakadhalika. Hali hii huifanya lugha ya Kiswahili kukua na kuenea Zaidi katika sehemu mbalimbali kote duniani.

Mohamed (2006) anaongeza kusema kwamba kwa sasa ipo mikakati ya kukifanya Kiswahili kuwa lugha ya umoja wa nchi za Afrika. Dalili za kufanikiwa kwa mikakati hiyo zimeishaanza kuonekana kutokana na lugha ya Kiswahili kuwa miongoni mwa lugha maalumu zinazotumiwa katika mikutano ya umoja wa nchi za Afrika.

Rais mstaafu wa Msumbiji bwana Chisano na rais wa Tanzania dkt Jakaya Kikwete ni miongoni mwa viongozi wakubwa wanaotumia lugha ya Kiswahili katika vikao vya mataifa ya Afrika.

Mohamed (2006) anashadidia kwamba kiongozi wa Lybia kanali Mohamed Al-Qaddafi (kwa sasa ni marehemu) alionyesha dhamira ya dhati kabisa kukifanya Kiswahili kuwa ndyo lugha kuu barani Afrika.

Nia yake njema bwana kanali Mohamed Al-Quddafi juu ya kukifanya Kiswahili kionekane pale serikali yake ilipoamua kutoa fedha za kuwasomesha wanafunzi wa Lybia, lugha ya Kiswahili ngazi mabalimbali ili wapatikane walybia ambao ni walimu wa lugha ya Kiswahili (Ghanem; 2005,

Mohamed; 2006, ohwida; 2006). Wanafunzi hao kutoka lybia wanasomea katika vyuo mbalimbali ndani na Nje ya Lybia, mfano wapo wanafunzi toka Lybia wanasomea Tanzania, Kenya na nchi nyingiine za Afrika. Hata baada ya mapinduzi ya Lybia, sera ya kukieneza Kiswahili bado imeshikiliwa na viongozi wapya wa serikali.

Lugha ya Kiswahili inatambuliwa kama lugha ya kimataifa kwa sababu inatumika katika shughuli za kiuchumi, kidini na kisiasa katika ngazi za kimataifa. Vyuo vingi barani Afrika, Ulaya, Asia na Marekani vinafundisha somo la Kiswahili.

Vituo vingi vya redio hurusha matangazo yao kwa lugha ya Kiswahili pia. Kiswahili ni miongoni mwa lugha zilizotafitiwa sana na kuandikiwa vitabu vingi na makamusi. Maandishi mengi ya Kiswahili yamechapishwa na kusambazwayakiwemo majarida, vitabu vya dini, riwaya, tamthilia, mashairi na nyimbo zinazoimbwa pamoja na vitabu vya hadithi fupi. Kazi nyingi pia zimetafsiriwa kwa Kiswahili. Wazungumzaji wa Kiswahili wanakadiriwa kuwa zaidi ya watu milioni 140, ( (R.M, 1998) Chimerah 1998; Lewis na wenzake 2013) katika makala ya Ethnologue Toleo la 17

Kwa mujibu wa (Nkwera, 2003) waarabu walifika pwani ya Afrika mashariki karne ya kumi. Walipofika hapa waliwakuta wenyeji wanazungmza Kiswahili na kutokana na nia ya kueneza biashara yao hususan ile ya watumwa, walishirikiana sana na watumwa katika dini, biashara na kuoana. Waarabu walitumia lugha ya Kiswahili kila walipopita kufanya biashara yao. Lugha ilikuwa ya muhimu sana katika mawasiliano ya kila jambo walilolifanya waarabu kati yao na wenyeji hususan kwa kuwatumia watumwa wao. Kwa kufanya hivyo, walijikuta tayari wanaeneza Kiswahili.

Katika kuhakikisha kuwa lugha hii inafundishwa vyema na biashara inaendelea bila tatizo, waarabu walianzisha vituo maalumu kwa ajili ya biashara na huo huo kufundisha dini ya kiislamu. Vituo vya kibiashara kamavile Tabora, Ujiji, vilikuwa na umuhimu mkubwa sana katika kueneza dini ya kiislamu na lugha ya Kiswahili.

Wamishenari na dini yao ya kikristo walifika pwani afrika mashariki kabla ya utawala wa wakoloni. Mashirika mbalimbali ya kidini yaliingia afrika mashariki katika nyakati tofauti tofauti. Mashirika haya ni roho mtakatifu toka ufaransa mwaka wa (1868), white fathers toka ufaransa mwaka wa (1878), church missionary society ambalo liliongozwa na J.C krapf kutoka ujerumani. Shirika hili mwaka wa (1876) liliandika sarufi ya kwanza ya Kiswahili cha kimvita katika kitabu kilichoitwa ‘’OUTLINES OF THE ELEMENTS OF KISWAHILI LANGUAGE’’ amabyo ilikuwa na marejeo mahususi ya lahaja ya kinika. (Tafsiri yangu)

Pia, mwaka wa (1845) orodha pana ya maneno (muhtasari) wa sarufi pamoja na tafsiri ya injili ya luka na yohana ili kuwasaidia wamishenari wengiine ambao walikuwa wakiletwa Afrika ya mashariki. Mwaka wa (1905) misioni ya Magila walitoa kijitabu juu ya historia ya wasambaa na kilichoitwa ‘’habari za Wakilindi’’ Makao makuu ya shirika hili yalikuwa Mombasa.

Shirika la misioni ya vyuo vikuu katika Afrika ya kati (UMCA) (UINGEREZA) iliingia mwaka wa (1875). Shirika hili lilijishugulisha kukiweka kiunguja katika maandishi mwaka wa (1870). Askofu Edward steere alichapisha toleo la kwanza la sarufi ya Kiswahili cha kiungujalililoitwa ‘’A HANDBOOK OF THE KISWAHILI LANGUAGE’’ iliyozungmzwa nchini unguja. Pia walichapisha vitabu vya nyimbo na kamusi za Kiswahili na kingereza-kiswahili.

Kazi ya awali ya kuziandaa kamusi hizo ni ya Edward Steere lakini ilikamilishwa na A. Madan na badaaye kurudiwa na F. Johnson aliyeandaa kamusi mbili ‘’A STANDARD ENGLISH-SWAHILI DICTIONARY’’ ambazo zilitolewa mwaka wa (1939).

UMCA pia walichapisha magazeti ya msimulizi (1888), Habari za mwezi (1876) pwani na bara (1910).

Kwa ujumla, wamisheni walijishughulisha sana na kiswahili kwasababu walikihitaji katika shughuli zao za kidini na kwakufanya hivyo walijikuta wanakikuza na kukieneza Kiswahili kwa kiasi kikubwa kufuatana na uongezekaji wa vituo vyao.

Baadhi ya vituo hivyo Bagamoya (1868), Magila (1864), mpwapwa (1876), ujiji (1877), Masai (1876), Zanzibar (1860), na ziwa nyasa (1881).

Tunafahamishwa na Nkwera (2003) kwamba wajerumani wameitawala Tanganyika kwa miaka thelathini (28) yaani (1885-1916) kwa jina la ‘’DEUSTCH UST AFRIKA’’ (Afrika mashariki). Wajerumani walipoingia Tanzania walikuta tayari kuna misingi mizuri ya lugha ya Kiswahili.

Wamisheni walikuwa tayari wameandaa mfumo wa elimu na dini uliokuwa unatumia lugha ya Kiswahili. Kutokana na misingi hiyo, utawala wa kijerumani ulipoanzishwa nchini tayari Kiswahili kilikuwa kimeimarika. Kwahiyo, wajerumani walikiona kama chombo muhimu sana kwa kuwasiliana na wananchi.

Kama inavyofahamika, chimbuko la Kiswahili ni upwa wote wa Afrika Mashariki. Hata hivyo lugha hii haikubaki tu katika eneo la pwani bali ilienea katika sehemu kubwa ya Afrika Mashariki. Sababu za kuenea katika sehemu mbalimbali za Afrika Mashariki kulisababishwa na mambo mengi. Yako mambo yaliyosababisha kuenea kwa Kiswahili kutoka pwani hadi bara. Mambo hayo ni shughuli za biashara, dini, ukoloni na hatimaye harakati za kupata uhuru.

Mbali na biashara, (Mwaro, 2002) anaeleza kuwa wamishenari nao walipofika hapa Afrika Mashariki walisaidia sana katika kufanikisha maenezi ya Kiswahili.

Kwa kuanzia wamisionari waliandika vitabu na hata kuchapisha magazeti kwa kutumia Kiswahili. Mwaro (2002) anaeleza kuwa shughuli za utangazaji pia zimechangia katika kukisambaza Kiswahili ulimwenguni kote na hivyo kukifanya kuwa lugha ya Kimataifa. Idhaa maarufu za utangazaji duniani kama vile B.B.C, V.O.A, Dutche Welle, Radio China na Radio Moscow huwa na vipindi vya matangazo kwa Kiswahili.

Idhaa hizi basi huchangia katika kuikuza lugha ya Kiswahili kama lugha ya kimataifa. Tunayo magazeti yaliyochapishwa na yalisaidia sana kukieneza Kiswahili, kwa mfano, Habari za mwezi -1988, Pwani na bara – 1910, Barazani – 1910, Rafiki yangu, Habari za Wakilindi 1903, Gazeti la Msimulizi, Kitabu cha Wakilindi.n.k.

Baada ya nchi za Afrika Mashariki kupata uhuru (Tanganyika 1961, Uganda 1962, Kenya 1963 na Zanzibar 1964 baada ya Mapinduzi, kila nchi ikawa na kipaumbele chake katika sera ya lugha. Nchini Tanganyika na Kenya, Kiswahili kilitumika kujenga umoja na kilifanywa kuwa ni lugha ya taifa kwa nchi hizi mbili.

Kwa upande wa Tanganyika, Kiswahili kilifanywa kuwa ni lugha ya kufundishia masomo yote katika shule za msingi na pia kama somo kuanzia darasa la kwanza hadi la nane/saba. Kwa upande wa sekondari, Kiswahili kinatumika kama somo kuanzia kidato cha kwanza hadi cha nne na kwa kidato cha tano na sita ilikuwa ni somo la upendeleo na si la lazima.

Hatua zilizochukuliwa na Serikali ya Tanganyika katika kukiendeleza na kukikuza Kiswahili ni kwa kuanzisha asasi kadhaa kama:

Taasisi ya Uchunguzi wa Kiswahili (TUKI) katika Chuo Kikuu cha Dar es Salaam. Idara ya Kiswahili kwa ajili ya kufundisha fasihi na isimu baada ya Chuo Kikuu cha Dar es Salaam kuundwa kwa Sheria ya Bunge, 1970.Taasisi ya Elimu ya Watu Wazima 1975, Baraza la Kiswahili la Taifa (Bakita) 1976

Taasisi ya Kiswahili na Lugha za Kigeni (TAKILUKI), Zanzibar kwa ajili ya kufundisha, kukuza na kuendeleza Kiswahili na pia lugha za kigeni kama Kiarabu, Kifaransa, Kireno, Kijerumani na Kiingereza. Baraza la Kiswahili Zanzibar (BAKIZA)

(Muaka, 2011) anaeleza kuwa hata ingawa lugha ya Kiswahili ni lugha ya kiasili nchini Kenya, lugha hii imekuwa na kusambaa kimatumizi hadi kuwa lugha ya taifa na lugha rasmi nchini Kenya mbali na kuwa lugha ya Kimataifa. Kufikia karne ya 13, lugha ya Kiswahili ilikuwa imeanza kukua na kuenea hadi kufikia kiwango hiki chake cha sasa wakati ilipoanza kutumiwa kama lugha ya kibiashara kati ya wageni wa awali wa pwani ya Afrika Mashariki kama vile Wareno na Waarabu na wenyeji wa Kiafrika wa pwani ya Afrika Mashariki.

Nchini Kenya Kiswahili kilipata msukumo mkubwa baada ya Rais wa Kenya Mzee Jomo Kenyetta kutoa kauli kuwa Kiswahili kinafaa kuwa lugha rasmi kwa nchi ya Kenya na kuwa hapo baadaye kingekuwa ni lugha ya mawasiliano katika Bunge. Mwaka 1975 Kiswahili kilianza kutumika katika Bunge la Kenya. Ili kufanikisha azma hii, Ofisi ya Bunge la Kenya ilimtuma mtaalamu wake kuja Tanzania kuonana na viongozi wa Bakita ili kushauriana kuhusu istilahi zilizosanifiwa na kukubaliwa kuwa ni istilahi rasmi za Bakita na kulinganisha orodha hiyo na ya Kenya.

Inafahamika kuwa vyuo vikuu vyote vya serikali nchini Kenya vilivyoanzishwa miaka ya 1980 vinafundisha somo la Kiswahili kwa kutumia Kiswahili. Mifano hai ni Chuo Kikuu cha Nairobi, baadaye Chuo Kikuu cha Kenyatta na cha Moi. Kwa utaratibu huu idadi ya wahitimu wa Kiswahili wa kiwango cha digrii ya kwanza nchini Kenya ni kubwa ikilinganishwa na idadi ya wahitimu wa Kiswahili kutoka Tanzania.

Kiko chama nchini Kenya kinachojulikana kama Kenya Kiswahili Association (KKA) ambacho wanachama wake ni walimu pamoja na wakuza mitalaa ya Kiswahili katika shule za sekondari. Pia wako wanafunzi wa Kiswahili walioungana na wenzao wa Tanzania na kuanzisha chama cha kukuza Kiswahili kinachojulikana kama CHAWAKAMA. (Chama cha Wanafunzi wa Kiswahili vyuo vikuu Afrika Mashariki). Chama hiki kinawaunganisha wanafunzi wote wa Kiswahili wanaosoma katika vyuo vikuu vya Jumuiya ya Afrika Mashariki. Huandaa semina na warsha za Kiswahili kila mwaka na hukutana kwa nchi wanachama kwa mzunguko ili kushughulikia masuala ya ukuaji na uendelezaji wa lugha ya Kiswahili.

Suala linalotokana na mfumo wa elimu ya Kenya wa 8-4-4 unawalazimisha wanafunzi wa shule za msingi na sekondari kuchukua somo la Kiswahili kama somo la lazima. Hatua hii itawafanya wanafunzi wa shule za msingi na sekondari nchini Kenya kuona umuhimu wa lugha ya Kiswahili.

Lugha ya Kiswahili ni lugha muhimu katika masuala ya siasa, elimu, uchumi, biashara na utamaduni. Kwa maana hiyo, Kiswahili kina nafasi kubwa kwa maendeleo ya Afrika Mashariki. Tumeona kuwa lugha ya Kiswahili inawaunganisha watu na kuwaletea umoja. Hakuna lugha nyingine ambayo imeenea sehemu kubwa ya Afrika Mashariki kama Kiswahili.

Kwa mfumo huu ndiyo lugha inayoweza kuleta maelewano katika masuala ya kisiasa kwa wananchi wote.

Katika masuala ya kiuchumi, Kiswahili kinatumika kama lugha ya mawasilano. Kwa upande wa biashara, Watu wote toka nchi za Afrika mashariki wanaweza kwenda sehemu yoyote ya vijijini katika nchi nyingiine na kufanya biashara bila shida. Sehemu nyingine wanazoweza kutumia Kiswahili katika biashara ni Mashariki mwa Kongo na kwa kiasi fulani Rwanda na Burundi.

CHANGAMOTO ZILIZOKUMBA UKUZAJI NA UENDELEZAJI WA KISWAHILI NCHINI UGANDA

Pamoja na mafanikio hayo, zimekuwapo changamoto kadhaa zinazoathiri maendeleo ya Kiswahili. Baadhi ya changamoto hizo ni:

Upotoshwaji wa lugha ya Kiswahili

Upotwashwaji wa Kiswahili hutokea kwa namna kadhaa kwamfano,) anatufahamisha kwamba lugha ya maandishi ya Kiswahili chini uganda ilianza kutumika katika Baraza la Kifalme la Buganda na Bunyoro, hata kabla ya ukoloni (1862). Nchini Uganda Kiswahili kilitumika katika shughuli za biashara, dini na mila.

Wakoloni walipofika walikuta lugha hii inatumika, ingawa sio kwa kiwango kikubwa. Wakoloni walikitumia katika maswala ya kiserikali na kidini. Lakini maendeleo ya Kiswahili nchini Uganda yalikuwa duni sana ukilinganisha na Tanganyika na Kenya.

Maganga, (1997) anaeleza kuwa Sababu zilizokifanya Kiswahili nchini Uganda kuwa duni sana ukilinganisha na Tanganyika na Kenya ni kama ifuatavyo:

(a) Waganda walikiona Kiswahili kwamba ni lugha ya ki-Islamu, na Waislamu ni maadui wa dini

ya Kikristo, na kwa hiyo, Waislamu ni maadui wa Wakristo. Hivi ndivyo ilivyoaminika wakati ule

huko Uganda.Kwa mantiki hiyo, kukipenda Kiswahili waliona ni kuwakaribisha Waislamu ambao nimaadui wakubwa wa Wakristo, kwani Kiswahili kilimaanisha Uislamu.

(b) Katika kufundishia elimu, mkazo zaidi ulikuwa katika matumizi ya Kiingereza na lugha yaBuganda. Kiswahili kilitumika katika sehemu chache tu kwa upande wa Elimu, kama vile Jimbo laMashariki (isipokuwa Busoga), sehemu za Kaskazini na Magharibi ya Nile.Kwa msingi huo,Bunyoro, Toro, Ankole na Buganda hazikufundishwa lugha ya Kiswahili.

• Watawala na viongozi pia walipinga kuenezwa kwa Kiswahili nchini Uganda. Kabaka Daudi na Maaskofu wa Uganda walipinga kuenezwa kwa Kiswahili nchini Uganda; badala yakewalipendelea lugha ya Buganda iwe lugha rasmi ya Uganda.Kutokana na hatua hii, Kiswahili kilitengwa kuhusishwa katika shughuli au mipango ya maendeleo ya Uganda.

• Kiswahili kilididimizwa zaidi na Tume ya Kifalme ya Afrika Mashariki ambayo ilizuia kutumika kwa Kiswahili na Vyombo vya Serikali, Kiingereza peke yake ndicho kilichopewa kipaumbele badala ya Kiswahili.

• Nchini Uganda Kiswahili kilifikiriwa kwamba ni lugha ya watumwa. Na kwa kuwa Kiswahili kilitumiwa zaidi na Polisi na Wanajeshi ambao, kwa bahati mbaya mara nyingi walikosa nidhamu, wananchi wengi waliichukia lugha hii kwa kuinasibisha na utumwa.Kwa msingi huo, Waganda kwa ujumla wao hawakuwa tayari kukipokea Kiswahili.

• (Mnamo, 1960) na (Maganga, 1997) Serikali ya Uganda iliporuhusu na kulazimisha Kiswahili kitumike nchini Uganda; Kiingereza na lugha za kikabila zilikuwa tayari zinatawala mawasiliano Uganda nzima.

• Kwa ujumla wakati wa ukoloni, matumizi ya Kiswahili nchini Uganda yalibakia sehemu za Kaskazini tu, tena mapolisi, wanajeshi na madereva wa taksi tu, ndio waliotumia Kiswahili; na watumishi hotelini waliongea Kiswahili cha kibiashara.

• Uchanganyaji wa Kiswahili na kingereza na pia kutumia Kiswahili kwa maneno yasio sanifu na pia utumizi wa Kiswahili ulioathiriwa na sarufi ya lugha za kikabila hususan kimatamshi na kimuundo.

Athari za lugha za kigeni

Tatizo la kutokithamini Kiswahili miongoni mwa wanajamii ni changamoto ya kuathiriwa na kasumba za ukoloni ambapo wanajamii huthamini Zaidi lugha za kigeni hususan kingereza.

Kutokuwepo uwiano wa kimatumizi

Hii ni changamoto nyengine ambapo Kiswahili hakina uwiano wa kimatumizi katika nchi nzima, tofauti hizi zipo kutokana na jamii moja na nyingine kuathiriwa na lugha mama.

Utofauti wa sera, malengo na mipango ya vyombo vya ukuzaji Kiswahili

Juhudi za ukuzaji Kiswahili zinaonekana hazina mashiko kutokana na kuwepo idadi kubwa ya vyombo vya ukuzaji Kiswahili ambayo havina mshikamano wa pamoja kwani kila chombo kina malengo, sera, na mipango ya yake ya uendeshaji wa Kiswahili.

Uhaba wa wataalamu

Uhaba wa wataalamu katika vyombo vya ukuzaji wa Kiswahili husababisha vyombo kutofanya na kutekeleza malengo kwa ufanisi.

Kutokwepo mipango ya kukitumia Kiswahili kama lugha ya kufundishia

Ni tatizo jengine linalokwamisha maendeleo ya Kiswahili kwa kutotekelezwa kwa mpango wa kukitumia Kiswahili kama lugha ya kufundishia katika ngazi zote za elimu nchini, na hivyo kutoa nafasi hasa kwa lugha za kigeni kama vile kingereza kustawi zaidi na hivyo kuathiri nafasi ya Kiswahili katika jamii.

Maandishi kuhusu dhima ya ukuzaji na uendelezaji wa Kiswahili

Mipango iliyokuza Kiswahili Nchini Uganda

(Mulokozi, 2000) anatambua kwamba lugha ni nyenzo kuu ya utambulisho. (Nsibambi, 2000). Hii na kwa maana kwamba, nchi nyingi za Afrika ambazo zinatumia lugha za kigeni hazijihisi vizuri katika kujitambua kiutamaduni na badaaye wako tayari kupokea lugha asili ambayo inaweza ikawatatua kutoka misha hayo.

Whiteley (1969) anaripoti kuwa Kiswahili kiliendelea kutumiwa na polisi, sehemu za Kaskazini kuwasiliana na watu ambao hawajui Kiingereza na Luganda. Vilevile Wanilotiki wa Uganda walitumia sana Kiswahili kuwasiliana na makabila mengine. Kiswahili kilitumika pia kwenye mipira, na sehemu nyingine ambazo Kiingereza na Luganda havikuhitajika au havikuwezekana kutumika.

Kingine, kuja kwa wote wasome ya shule za msingi (UPE), serikali inalaumiwa kwamba wote wanaoacha kusoma shuleni ni kwa ajili ya kutojua kingereza katika shule za misingi (1981, December 2oo4) .Hata hivyo, kwa urahisi wanaweza wakazungmza katika Kiswahili.

Kiswahili ni lugha inayotumiwa katika vyombo vya habari. Sasa hizi televiseni ambazo zinakuja zinaendelea kutumia Kiswahili kamaRadio FM OPG, Mbale FM,Uganda Radio zinachangia katika kukuza Kiswahili katika nchi nzima ya Uganda. Hata hivyo Uganda inakaribia kuanzisha magazeti yanayotumia Kiswahili. Hivi vyote vitasaidia katika kuelimisha watu na kuwaangazia kuhusu masuala yanayowakabili. Mfano thabiti ni kwamba wakati ugonjwa wa ebola ilipokuwa inasambaa katika Uganda ya kaskazini, wakati huo Kiswahili kilikuwa kinatumika kuelimisha watu kuhusu jinsi ya kujiokoa na kuelewa usafi wa watu binafsi.

Katika siasa, wanajeshi wanatumia Kiswahili kuendeleza umoja na kukomesha ukabila. Katika Uganda ya kaskazini, Kiswahili ndiyo lugha inayotumiwa kupigania uhalifu na ukosefu wa usalama inayoletwa na uasi. Kupitia njia hiyo, Kiswahili ni kifaa cha kuleta umoja wa makabila inayotamaniwa leo.

Sasa, wanasiasa wanaowakilisha Uganda katika bunge la afrika masahriki wanatumia lugha ya Kiswahili. Hata nyumbani, wagombea viti vya ubunge kutoka kaskazini, mashariki, na magharibi wanatumia lugha ya Kiswahili katika kampeni zao. Juu ya yote, mbio uraisi haiwezi ikakamilika bila wagombezi kutumia Kiswahili. Hii ni maanakwamba hivi karibuni lugha ya Kiswahili itachukua jukumu la kuleta demokrasia kati ya wanaUganda na hatimaye itachukuliwa kiraia kutumika katika elimu kama ilivyo Kenya na Tanzania.

Katika biashara, jukumu la Kiswahili linaweza kukaguliwa. Inabidi kieleweke kwamba lugha hii iliingia Uganda hasa juu ya Biashara na imechangia sana kitaifa na kimataifa. Juu ya hayo yote, lugha hii ni lugha muhimu katika kuleta umoja. Inatumiwa katika thieta na barabarani na wakomedia kubrudisha watu.

⚠ WARNING TO PARENTS

DADDY’S

Daddy, don’t wear ordinary boxers at home, you sit down, your ‘stuff’ is dangling and your daughter is seeing it. There are things you should not wear beyond your bedroom, just for your spouse. Don’t say because you want to enjoy your freedom in your house. It’s not your house alone, it’s a family house/home. You are putting your children into sexual bondage through these acts. The initiation starts from home.

MUMMY’S

Mummy, wearing an ordinary bra around the house in the presence of your sons is dangerous. Yes, they won’t lust after you, but you might be messing up with their sensuality; and increasing their curiosity to see the breasts of ladies out there.

Let’s stop being ‘pornographic materials’ to our children. Raising sexually pure children begins at home.’ It begins with me and you.

My Counsel:

Thank you very much for the issues raised in family porn. It is still our responsibility to build virtue in our family. We need to learn from others.

Still on building virtuous homes. Look at this:

HABITS THAT SHOW IMPROPER UPBRINGING IN CHILDREN

Please, carefully look into the list below to see where you may want to make amends for yourself or the young ones you are caring for.

Children, if not properly groomed may never get to the top in life, even if their parents are at the top of their careers.

Manners take you to where your education can’t take you, irrespective of your status, money, or the “who you know” factor

This is not meant to hurt anyone or pinpoint someone for their upbringing. It’s a general message targeted at all the parents of today.

1. Going to your child’s school dressed indecently? Think again.
2. Speaking rashly to your child’s teacher.
3. Cursing, using foul words, or swearing in front of your children.
4. Using makeup on children.
5. Dressing with tight clothes and indecently for children (they lose the sense of their princess hood and may not listen to you in the future)
6. Your child holds the cup or glassware by the brim and you don’t correct it.
7. Your children don’t greet and you just feel they will come around one day because they have a mood swing. (You will be blamed for it)
8. Your children eat with their mouths opened and you feel they will grow up someday.
9. Your children brought home something you did not buy for them and you said nothing. (That is the beginning of stealing)
10. They talked back at you and you concluded it’s okay since you’re a 21st-century mummy. (You will hate yourself if they do that outside and they are disciplined)
11. They interrupt when you are speaking with another adult and you think they are bold and clever. (It’s really bad manners)
12. They exercise authority over their nanny and domestic staff and you let them be. (That is bad parenting)
13. They say things like “my driver is on his way…”

I am not an advocate that children should call your domestic staff aunty or brother but, calling them by names when they are not young people is not poise either. The use of Miss, Mr or Mrs will look good on them.

15. Your children don’t say- ‘Thank you when they have been helped or served something. They don’t know how to say “please” when they need someone for help, and you are cool with that. (Bad parenting)
16. When your children cannot stand less privileged children.
17. When they pick their nose with their hands.
18. When they don’t wash their hands after visiting the washroom.
19. When your children take something from the fridge without taking permission. (Bad parenting)
20. When your children don’t knock on closed doors.
21. When your children don’t collect from your hands the stuff you brought in as you walk in through the door.
22. When your children request a bribe to carry out their home chores or extra task. (That is disgraceful)
23. When your children act like their grandparents are irritating them.
24. When your children have not learned to get up from the chair for the elderly or visitors to sit.
25. When your child tells a lot of lies. (You will both cry in the future if such is not put to check)
26. When your child asks “who is that?” at a knock on your door instead of “please, who is there.”
27. When your child is always seated by your visitors when being served drinks etc.
28. When your children still point their fingers at other people.
29. When your children play and jump around when prayers are going on. (age 4 above).

Don’t be a 21st Century parent who cannot correct a child. Train your child in the way of the Lord, so that when he grows up he will not depart from it.

IT IS BETTER TO LET YOUR CHILDREN CRY AT AN EARLY AGE WHEN YOU CORRECT THEM, IF NOT YOU WILL BOTH CRY AT NIGHT WHEN THEY BRING DISGRACE TO THE FAMILY WITH BAD AND TERRIBLE BEHAVIOURS!

May Almighty God never let this be our portion. Amen.

You can do well to circulate this piece to all parents and grandparents that are on your contact list.”

Copied please and pasted.

1. General Guidelines
   • Length of Dissertations/Theses
     For purposes of guidance, PGDs may range between 30-50pages, Masters between 50-80pages while PhDs may range between 100-150pages. This is subject to differ according to the subject matter and content.The Content: (to add some for FISAL after approval)
     The word INTRODUCTION is used as a title for chapter one. Otherwise the word introduction does not appear in the rest of the dissertation/thesis, as a section in any of the chapters.Format:n
     All writing should be in Times New Roman and Times New Arabic for Islamic based research, and in font 12. Dissertations written in Arabic should be in font 24 for the topic, 20 for the sub topic and 18 for the body. The entire dissertation should be written in Traditional Arabic style.
   
   -All work should be double spaced save for the title page and the abstract, which are single spaced. for all Dissertations/Theses, the left and top margins should be 1.5 ” each whereas the right and bottom margins should be 1”, each.
   Headings-All chapters and their titles are written in CAPITAL LETTERS (upper case). All sections are written in small letters (Title Format).
   1. Three levels of subordination as indicated below should be followed.
   2. Level 1: Centered, BOLD, UPPERCASE
   3. Level 2: Left-aligned, bold, Title Case.
   4. Level 3: Left-aligned, bold, italicized, lowercase with period.
2. Binding:
   • Five copies of the dissertation/thesis should be spiral bound for examination purposes. After examination and passing, six final copies shall be bound in Army Green colour with a black ridge.
   • The contents of the title page and the ridge should be written in Golden letters. The ridge of the report should contain the surname and initials of the awardee, the award, and year of the award, (eg EJOTRE I. MSC (Zoology); 2009).
   • The cover shall include the title/topic, full names of the author, the submission and the month and year of the viva voce examination.
   • Each dissertation or thesis will be crosschecked for acceptability by the Center for Postgraduate Studies before being accepted for final submission.
   • The six hard-cover bound copies of the dissertation/thesis shall be submitted to the CPGS together with a soft-copy of the same.

PART I

Preamble:

The Center for Postgraduate Studies (C.P.G.S) at the Islamic University in Uganda (IUIU) is privileged to provide the following guidelines on research, papers, proposals, and report writing. It is very important that researchers and all graduate students get familiar with these guidelines since they constitute the roadmap for all to follow. Being well conversant with them at an early stage makes research and graduate studies less tedious and saves a lot of time. All Postgraduate programs at IUIU are done by coursework and dissertation. Therefore the procedure for submission of a research report or dissertation/thesis presumes completion of the coursework component first. Currently however, PhDs by research alone are accepted at IUIU under the Faculty of Islamic Studies and Arabic Language ( FISAL). Masters degrees are to run for a minimum of two years and a maximum of four years, while PhDs run for a minimum of three years and a maximum of five years.

Before students are admitted to PhD programs, they must have developed a proposal, which is an admission requirement at this level. Masters students are required to submit a concept paper not exceeding one page.

The research roadmap

1. Students are advised to seriously think about their research topics as early as when they are still studying research methods.(Usually in the first semester of the first year of study),
2. By the end of the semester in which they study research methods, students should have developed a research topic, and a draft proposal should be ready for presentation in a Mini Defence (MD), to the Faculty Higher Degrees Committee (FHDC) at a later date.
3. >The Department must approve every topic and propose a supervisor before students get on with formulating a draft proposal. Faculties should draft areas of interest from which students will chose the research topics.
4. By the end of semester II of the first year each student should have a supervisor with whom he/she should work on the proposal.
5. When the supervisor finds a student’s proposal suitable for research, he/she should endorse it for onward submission to the Dean through the Head of the Department.
6. All endorsed proposals should be forwarded to the Dean for preparation of a mini-defense done at the F.H.D.C within a month from the date of submission.
7. After defense of a proposal, students should proceed with research putting into consideration the recommendations and observations of the F.H.D.C.
8. By the beginning of the second semester of the second year of study, students should be in advanced stages of data analysis and report writing.
9. Both supervisors and students will submit a progress report, each to the CPGS and copied to the Dean, after every two months.
10. Five copies of the finished report/dissertation, endorsed by the supervisor shall be submitted to the C.P.G.S through the HOD and the Dean, for preparation of the oral examination (the viva voce exam).
11. By the end of the same semester (semester II, second year) students should have defended their reports before a viva panel.
12. After the viva voce examinations, a student shall receive a written report from the C.P.G.S outlining the corrections or changes he/she has to effect before submitting the final report. This has to be done within a minimum of two weeks and a maximum of six months from the date of viva voce sitting, depending on the intensity of the corrections.
13. The internal examiner, who is a member of the viva voce panel, shall always certify that the student has fully complied with the recommendations of the panel and shall submit a written report to that effect addressed to the Director of the C.P.G.S.
14. A student will then submit a copy of the approved report/dissertation/thesis to the center for final crosschecking before proceeding to make the six hard-cover-bound copies, together with a soft copy (CD) of their report.
15. After submission of the six copies, the faculties shall process student’s results for approval by the Executive Board after which students will be free to collect their academic transcripts from the Academic Registrar’s office.
16. No submitted report shall be processed for internal and external examination before a student has fully paid all the University dues.
17. Schedule for research process:
    1. First Year, Semester 1 – Teaching of research methods and topic formulation.
    2. First Year, Semester 2 – Proposal Development and MD.
    3. Second Year Semester 1 – Data collection Report writing.
    4. Second Year Semester 2 – Submission and Viva Voce examination.

Part II: The Research Proposal

1. Definition of a proposal
   This is a written presentation of an intended research specifying the background to the problem, the problem, the hypothesis, the significance, scope methodology and references thereof.
2. The necessary components of a proposal in the preferred order of arrangement are:
   1. Title or topic (compulsory)
   2. Declaration (compulsory)
   3. Approval (compulsory)
   4. Table of contents (compulsory)
   5. List of tables (where applicable)
   6. List of Illustrations, figures or plates (where applicable)
   7. Abbreviations and acronyms (where applicable)
   8. Descriptive Abstract (for natural and physical sciences where applicable)
3. Chapter One: Introduction
   This chapter has the following sections written in the order given below:

PART III

BACK
PART IIITHE RESEARCH REPORT, DISSERTATION/THESIS FORMAT

1. Definition of a report
   It is a detailed account of the study or research conducted.

1. Research report comprises of the following:

1. The preliminary pages (numbered in Roman numerals and Arabic letters for Arabic texts)

1. Title Page (Not numbered).
   This page is comprised of the following:-

1. 1. The IUIU logo: This should appear at the topmost part of the page and centered.
3. 1. Title or Topic: This is the most essential component. It should be phrased in a precise manner and should be able to accurately indicate the meaning of the research. It should be all Caps and not exceeding 25 words.
4. 1. The Author: This includes the full names of the researcher or candidate, the registration number and the latest qualification already attained together with the awarding Institution.
5. 1. The submission: All reports are submitted to the mother departments stating the faculty and then the University. Where the report is submitted for an award of the Islamic University In Uganda, the candidate must state whether the study is submitted for the award or it is submitted in partial fulfillment of the award of the degree of Master or of PhD of the Islamic University in Uganda.
6. 1. The Date: Title pages should cite the month and year when viva voce exam was done and NOT when report was submitted. (See appendix I)
   (Note: Each line typed on this page should begin from the center between 1 ½” margin on the left and 1” margin on the right.)

1. Declaration
   This is a pronouncement by the candidate that his/her study is original and has not been published and/or tendered for any other degree award to any other Institution before. The candidate must sign it.

1. Approval. This is the page where the supervisor, internal and external examiners append their signatures approving the report after the candidate has duly defended it before the viva voce panel to which the three are members The appointed supervisor and examiners have to sign the declaration page following the statement that: We certify that this dissertation or thesis satisfies the requirements for the award of the degree of (name the degree) of the Islamic University in Uganda. (See appendix III)

1. Dedication: This mentions names of the individual or a group of individuals to whom the research is dedicated. It must be stated in a very short and precise form.

1. Acknowledgement: This calls for recognition of mentors, relatives, colleagues, individuals, sponsors and institutions, which contributed to or supported the research. It is ptional.

1. Table of Contents: This is a list of the headings and subheadings starting with declaration and their corresponding page numbers. The title page is not paginated. The format of table of contents must be uniform with the format in the text (ie following the hierarchy of sections in the text).

1. List of tables
   This lists table numbers and titles in the research report/thesis/dissertation and their corresponding pages.

1. List of Illustrations or Figures or Plates (all listed as figures.): It lists titles of images used in the report and their corresponding pages. In the text each figure is assigned a new page.

1. Abbreviations and acronyms
   This refers to abbreviations used in the report other than those commonly used.

1. The Abstract: This gives a synopsis of the report. In precise terms it gives what the research set out to do, how it was done, what was found out, and what the recommendations are. It is written as one single spaced paragraph, and preferably not exceeding one page, or 250 words.

For natural and physical sciences there are two types of Abstracts.

• Informative abstract (For Reports). This is more detailed. It includes all the elements of the descriptive abstract plus the results, analysis, conclusions and implications of the research. research.

PART IV

BACK

1. The preliminary pages (numbered in Roman numerals and Arabic letters for Arabic texts) Read More………..
2. The Text (to be paginated in Arabic numerals at the bottom center) The text will consist of:
3. Appendices
   These are constituted by any subsidiary information pertaining to the study but whose information may not be put in the body of the text. They may be in form of, data tables, sample questionnaires, interview guides, maps, introductory letters; personnel met and research approval letters etc. They are not continuously paginated with the main text. Instead they are paginated afresh and in roman numerals. Each appendix with more than one page should begin with fresh pagination. Single page appendices need not be page numbered. All appendices though should be numbered, e.g. Appendix I, II, III or A, B, C etc.
4. General Guidelines
   • Length of Dissertations/Theses
     For purposes of guidance, PGDs may range between 30-50pages, Masters between 50-80pages while PhDs may range between 100-150pages. This is subject to differ according to the subject matter and content.
   • The Content: (to add some for FISAL after approval)
     The word INTRODUCTION is used as a title for chapter one. Otherwise the word introduction does not appear in the rest of the dissertation/thesis, as a section in any of the chapters.
   • Format:
     All writing should be in Times New Roman and Times New Arabic for Islamic based research, and in font 12. Dissertations written in Arabic should be in font 24 for the topic, 20 for the sub topic and 18 for the body. The entire dissertation should be written in Traditional Arabic style.
   
   -All work should be double spaced save for the title page and the abstract, which are single spaced. for all Dissertations/Theses, the left and top margins should be 1.5 ” each whereas the right and bottom margins should be 1”, each.
   Headings-All chapters and their titles are written in CAPITAL LETTERS (upper case). All sections are written in small letters (Title Format).
   1. Three levels of subordination as indicated below should be followed.
   2. Level 1: Centered, BOLD, UPPERCASE
   3. Level 2: Left-aligned, bold, Title Case
   4. Level 3: Left-aligned, bold, italicized, lowercase with period.
5. Binding:
   • Five copies of the dissertation/thesis should be spiral bound for examination purposes. After examination and passing, six final copies shall be bound in Army Green colour with a black ridge.
   • The contents of the title page and the ridge should be written in Golden letters. The ridge of the report should contain the surname and initials of the awardee, the award, and year of the award, (eg EJOTRE I. MSC (Zoology); 2009).
   • The cover shall include the title/topic, full names of the author, the submission and the month and year of the viva voce examination.
   • Each dissertation or thesis will be crosschecked for acceptability by the Center for Postgraduate Studies before being accepted for final submission.
   • The six hard-cover bound copies of the dissertation/thesis shall be submitted to the CPGS together with a soft-copy of the same.

APPENDIX V

BACK

Appendix IV: Citation/Referencing of Sources:

Reference:

The Islamic University in Uganda prefers footnotes to endnotes or any other method of citation of sources for all Arts dissertations following the Turabian manual. As for Social Sciences the American Psychological Association, (APA), manual is preferred to all others, while for the Natural and Physical Sciences the Chicago Manual is preferred as indicated below.

1. Citation/Bibliography for Arts

In the Turabian Manual, bibliography style is used widely in literature, history, and the arts. Here, this style presents bibliographic information in footnotes and a bibliography at the end of the document.

The bibliography may incorporate sources which may have been read by the authors as background but not referred to or included in the body of the Dissertation/Thesis.

Note:

1. The first time a work is noted, full details should be given. Subsequent notes to the same work can use a shortened form of entry. Turabian’s Manual recommends that notes and bibliographies be single-spaced with one blank line between entries. The first line of a note is indented with succeeding lines on the left margin, while in the Bibliography the reverse is true.
2. In the note the authors name will appear in the usual order, in the bibliography it will be given with the last name first.
3. Authors are listed with the last name first, followed by a period and then the title of the cited work, which is also followed by a period, then the place of publication follwed by a colon, and then the publisher followed by a comma and lastly the date of publication.
4. Notes are in a smaller typeface than the research paper. Font size 10 to be used with single spacing within notes (font 14 for Arabic texts).
5. All footnotes are to be arranged in numerical order at the foot of the page. A footnote must begin at the bottom of the page on which it is referenced though it may extend to the bottom of the next page if it is too long. Footnotes shall be written according to chapters; meaning that each chapter shall begin with footnote 1.
6. Use Ibid: To show you are citing from the same source as the previous reference. If you are citing from a different page in the same source, add a page number: e.g, Ibid., 68.
7. If you repeat a reference after using one or more other references, use an abbreviated form: e.g. Habib, Literary Criticism, 201
8. Books written by the same author may be arranged by date or according to alphabetical order.
9. When recording articles from journals or periodicals the pages of the articles must be indicated. When citing multi-voluminous works authored by the same person, the volume must be indicated, and when citing multi-voluminous works by different authors such as Encyclopaedia, the volume along with the pages must be indicated. If a work does not have an author, start the citation with the work’s title.
10. Spelling: In giving titles of published works in-text notes or bibliography, the spelling of the original should be retained. For capitalization the Headline Style/Title Format is to be followed. In the titles of works in English, either books or articles, the Headline Style/Title Format is used for all words except articles, prepositions and coordinate conjunctions: e.g.

1. Economic Effects of War upon Women and Children
2. Islam and Human Rights: A Critique of Contemporary Muslim Approaches

In titles of French, Italian, Spanish and German works, capitalize only what should be capitalized. e.g.Dictionnaire illustre de la mythologie et des antiquites grecques et romainesHistoria de la Orden de San Geronimo

In Arabic titles written in Latin text, all words with the exception of definite articles and prepositions should be Title format and written in the Times New Arabic font.

Below are some common examples of materials accordint to the Turabian mannual. Each example is given first as a citation footnote(N) and then as a bibliographic entry (B).

1. Books.
   1. One author: For citation of a book, the first full reference should include the following information in the order shown: name(s) of author(s); title and if any, subtitle (in italics); name of editor, compiler or translator if any; (place of publication, name of publishing agency; date of publication(in parentheses)), and page number(s) of the specific citation. e.g.:
   2. . Two authors: all names of the authors are given, eg:N: Guy Cowlishaw and Robin Dunbar, Primate Conservation Biology (Chicago: University of Chicago Press, 2000), 104–7.
      B: Cowlishaw Guy, and Robin Dunbar. Primate Conservation Biology. Chicago: University of Chicago Press, 2000.
   3. Three authors and more. Only the first author given on the title page should be cited, and should be followed with “et al.” No comma should come between the author’s name and et al.; and a period always follows the “al.” e.g.N: Edward O. Laumann et al., The Social Organization of Sexuality: Sexual Practices in the United States (Chicago: University of Chicago Press, 1994), 262.
      B: Laumann, Edward O., John H. Gagnon, Robert T. Michael, and Stuart Michaels. The Social Organization of Sexuality: Sexual Practices in the United States. Chicago: University of Chicago Press, 1994.
2. Journal articles and periodicals.
   1. Article in a print journalThe first full citation to an article in a journal or periodical includes the following and in the order shown: name of author(s); title of the article; name of periodical or journal, volume number or issue; publication date (if any) in parentheses; and page number.
      References to periodicals and journals omit publishers and place of publication. The title of the article is written between quotation marks and is not italicized. Instead the title of the journal or periodical is italicized. E.g.
      N: John Maynard Smith, “The Origin of Altruism,” Nature 393 (1998): 639.B: Smith, John Maynard. “The Origin of Altruism.” Nature 393 (1998): 639.
   2. Article in an online journal.N: Pliny the Elder, The Natural History, ed. John Bostock and H. T. Riley, in the Perseus Digital Library, http://www.perseus.tufts.edu/(accessed November 17, 2005).
      B: Perseus Digital Library. http://www.perseus.tufts.edu/ (accessed November 17, 2005).
   3. Popular magazine article. Magazines of general interest even if they may have volume numbers are to be identified by date alone. E.g.
   4. Newspaper article

Ankole Marriages and Families.

Marriage; When girls turned eight or nine, especially among the Bahima, marriage preparations Would begin.

They were no longer free to run and play without being controlled in one way or another.

The girls were kept inside the house, where they ate millet porridge and beef and were also forced to drink a lot of milk to gain weight.

Being fat was associated with beauty, and drinking milk is said to contribute to a person's physical beauty.

As soon as the girl's breasts appeared, she was warned by her parents to refrain from sexual acts that would bring pregnancy and humiliate the family.

In the past, pregnancy before marriage was punishable by death or banishment.

A munyankole father often helped by his relatives, had to find a wife for his son by paying the required money/wealth. This dowry/wealth included two cows, three goats, and several pots of liquor among the Bairu.

Among Bahima It could be an average of two to twenty cows, depending on how rich a person was.

Marriages could be arranged by the parents of the couple or the boy and girl during adolescence.

Once the dowry is paid, the wedding preparations begin. On the wedding day, the bride's father slaughters a bull for food. Other types of food and a large amount of alcohol were prepared for the feast at the bride's house.

This is followed by another party at the groom's house where the marriage takes place.

During the wedding ceremony, the girl's aunt was required to confirm that the groom is firm in bed to handle the daughter and to ensure that the bride defended her virginity before the  official marriage.

Ndoa na Familia za Ankole.

Ndoa; Wakati wasichana walipotimiza miaka minane au tisa, haswa kati ya Bahima, maandalizi ya ndoa yakaanza.

Hawakuwa huru tena kukimbia na kucheza bila kudhibitiwa kwa namna moja au nyingine.

Wasichana walikuwa wakiwekwa ndani ya nyumba, ambapo walikula ugali wa mtama na nyama ya ng’ombe na pia walilazimishwa kunywa maziwa kwa wingi ili wanepe.

Kuwa mnene ulikuwa unahusishwa na uzuri/urembo, na kunywa maziwa kunasemekana kuchangia uzuri wa mtu kisura na kimwili.

Mara tu matiti ya msichana yalipoibuka, alionywa na wazazi wake kujiepusha na vitendo vya ngono ambavyo vinaweza kusababisha ujauzito na kudhalilisha familia.

Hapo zamani ujauzito nje ya ndoa uliadhibiwa kwa kifo au kufukuzwa nyumbani.

Baba wa Mnyankole mara kwa mara akisaidiwa na jamaa zake, alilazimika kupata mke wa mtoto wake kwa kulipa mahari/utajiri uliohitajika. Mahari/utajiri huu ulijumuisha ng’ombe wawili, mbuzi watatu, na vyungu kadhaa vya pombe kati ya Bairu.

Kati ya Bahima Iliweza kuwa wastaani ng’ombe wawili hadi ishirini, kulingana na jinsi mtu alivyotajirika.

Ndoa ziliweza kupangwa na wazazi wa wenzi hao au mvulana kupendekeza msichana wakati wa ujana.

Mara baada ya kulipwa mahari, maandalizi ya harusi huanza. Siku ya harusi baba ya bi-harusi anamchinja ng’ombe dume (bull) kwa chakula. Aina nyingine za vyakula na kiasi kikubwa cha pombe viliandaliwa kwa ajili ya karamu nyumbani kwa bi-harusi.

Hii inafuatiwa na karamu nyingine nyumbani kwa bwana harusi ambapo ndoa inakamilikia.

Katika sherehe za harusi shangazi ya msichana huyo alitakiwa kuthibitisha kuwa bwana harusi ana nguvu za kitanda na kuhakikisha kuwa bi-harusi alitetea ubikira (virginity) wake kabla ya ndoa kukamilika.

Wakati wa sherehe ya harusi, msichana angeandamana na miongoni mwa wengine shangazi yake kufanikisha mila hizo. 

Baadhi ya mila hudai kwamba mume angeingia mapenzi/ngono kwanza na shangazi kabla ya kuendelea kufanya mapenzi na bi-harusi. 

Hadithi nyingine inasema kwamba jukumu la shangazi lilikuwa kuthibitisha uwezo wa bwana harusi kwa kutazama tu au kusikiliza ngono kati ya bwana harusi na mpwa wake. Inasemekana kuwa jukumu lake lilikuwa kumshauri msichana huyo jinsi ya kuanza ndoa kwani Ankole, wasichana walipaswa kuwa na ubikira hadi kuolewa kirasmi. 

Tamaduni hizi za kwanza maswali yanabaki kunichukiza kwasababu mara nyingi shangazi angekuwa mwanamke mzee karibu umri sawa na mama wa bwana harusi, sasa ingefanyikaje kulala na mvulana kijana wa miaka changa hiyo-pamoja na nguvu zake! Hivyo kando, tamaduni na mila nyingine zilishikilia kwamba, Ikiwa wazazi wa msichana walijua kwamba binti yao hakuwa na ubikira, habari hii ilikuwa inawasilishwa kwa mume kabla kwa kukabidhiwa msichana. 

Kati ya zawadi nyingine zikiwemo sarafu iliyotoboleka au kitu kingine kilicho na kashimo ndanicho vingetolewa.

Tofauti ya kijamii kati ya Bahima na Bairu ilianzishwa kwa kuzuia kuoana kati yao. Bahima wangeona ni chukizo kuoa Mwiru.

Sio hivyo tu bali, ilikuwa ni kinyume cha sheria kwa Muhima kumpa Mwiru ng’ombe. Wanaume wa sehemu ya Bairu hawakuwa na ng’ombe wa kutoa mahari kuoa mke wa Muhima kwani kile tu walikuwa nacho ni ng’ombe wasio na tija na ndama wa ng’ombe dume (bull calves). Ng’ombe walikuwa muhimu sio tu kwa uhalali wa ndoa lakini pia kwa uhalali wa watoto waliozaliwa nje ya uhusiano wa ndoa.

Mwanamke asiye na watoto hana hadhi yoyote kati ya Banyankole, na wanawake wengi walipenda/wanapenda kuolewa na kuzaa watoto wengi.

Ikiwa mwanamke hawezi kuzaa watoto, mumewe anaweza kufikiria kuchukua mke wa pili. kuoa mke mmoja ulikuwa ukawaida ingawa kuoa zaidi ya mmoja halikukatazwa.

Mfalme wa Ankole (Mugabe) na tajiri Banyankole walikuwa wanahusiana sana na mitala/kuoa mke zaidi ya mmoja. Leo ndoa ya mke mmoja inabaki kuwa njia kuu ya ndoa iliyoathiriwa na nchi za Magharibi, Ukristo, elimu, na mitindo ya jadi ya Banyankole.

HISTORIA FUPI YA UFALME WA ANKOLE.

Ufalme wa Ankole unasemekana ulianza mapema katika karne ya 15,

Hapo awali, Ankole ilijulikana kama Kaaro- Karungi na neno Nkore linasemekana kuwa liliundwa wakati wa karne ya 17 kufuatia uvamizi mbaya wa Kaaro-Karungi na Chawaali, aliyekuwa mfalme wa Bunyoro-Kitara wakati huo.

Ufalme wa Bunyoro-Kitara ulikuwa miongoni mwa falme zenye nguvu za kushinda simba kote Afrika Mashariki kutoka karne ya 16 hadi 19.

Mnamo Oktoba 25, 1901 neno Ankole lilianzishwa na watawala wa kikoloni wa Briteni kuutambua kama ufalme mkubwa ambao uliundwa kwa kuongeza kwa Nkore ya awali.

Falme za zamani zilizojitegemea za Igara, Sheema, Buhweju na sehemu za Mpororo kwa kukubali na kusaini makubaliano ya Ankole.

Jamii ya Ankole iligawanywa katika makundi mawili yaani kundi la  Bahima (watu mashuhuri na wafugaji) na Bairu (wakulima ), ambao waliishi pamoja kwa amani na walitegemeana.

Watu wa Ufalme wa Ankole wanaitwa Banyankole na wanazungumza lugha inayoitwa Runyankole.

Banyankole ni wenyeji wa wilaya za leo za Mbarara, Buhweju, Bushenyi, Ibanda, Isingiro, Kazo, Kiruhura, Mitooma, Ntungamo, Rwampara, Rubirizi na Sheema zilizoko magharibi mwa Uganda.

Huko Ankole, ng’ombe walikuwa mali ya kuthaminiwa zaidi katika maisha yao; kutoa maziwa, samli (ghee), nyama ya ng’ombe na ngozi. Ng’ombe walikuwa hali ya thamani na njia ya kubadilishana na kusaidiana katika Ankole.

Ng’ombe walikuwa njia ya ulipaji wa mahari na ng’ombe wengine maalum walitumiwa katika mila za kidini na pia sherehe za kitamaduni na kisiasa. Ng’ombe wa Ankole wenye pembe ndefu walithaminiwa zaidi kwa sababu walikuwa wanaweza kufugiwa katika hali ya hewa ya aina yeyote ile na walikuwa sugu kwa magonjwa mengi.

Ng’ombe alithaminiwa kwa kurejelea wingi wa maziwa wanaopata kutoka ng’ombe huyo: kwa saizi yake na urefu, rangi ya mwili wake, na kwa sura na weupe wa pembe zake ndefu, pamoja na asili yake.

Watu wa Ankole waliamini sana Mtu Mkuu ambaye alikuwa anaitwa Ruhanga maanake (muumba). Makao ya Ruhanga yalisemekana kuwa mbinguni, juu ya mawingu. Ruhanga aliaminika kuwa ndiye mtengenezaji na mtoaji wa vitu vyote.

Pia, Iliaminika kwamba watu wabaya wangeweza kutumia uchawi kuingilia matakwa mema ya Ruhanga (Mungu) na kusababisha afya mbaya, ukame, kifo au hata kusababisha kubomoka kwa ardhi na miongoni mwa mabaya mengine kiumbe hai anaweza kurushia mwenzake.

Stephen Pit Corder (6 Oktoba 1918 – 27 Januari 1990) alikuwa profesa wa isimu tumizi katika Chuo Kikuu cha Edinburgh aliyejulikana sana kwa mchango wake katika uchunguzi wa Nadharia ya uchanganuzi makosa. Alikuwa Mwenyekiti wa kwanza wa Chama cha Uingereza cha Isimu tumizi 1967-70 na alisaidia sana katika kuendeleza taaluma ya isimu-tumizi nchini Uingereza.

Pit Corder alizaliwa Bootham Terrace York, katika familia ya Quaker. Baba yake, Philip Corder (Alizaliwa. 1885), alikuwa mwalimu wa shule mwenye asili ya Uingereza, na mama yake Johanna Adriana van der Mersch (Alizaliwa. 1887), alikuwa Mholanzi. 
Pit alisomea katika Shule ya Bootham, shule ya bweni ya Quaker karibu na New York, ambapo babake alikuwa mwalimu. Aliendelea kusoma lugha za kisasa katika Chuo cha Merton, Oxford kuanzia 1936 hadi 1939.

Baada ya Oxford, Corder alifundisha katika Shule ya Great Ayton Friends' hadi akahudumu katika Kitengo cha Magari ya Wagonjwa  (Friends ambulance) wakati wa Vita vya Pili vya Ulimwengu nchini Ufini na Misri.

Mnamo 1946 alimwoa Nancy Procter (b. 1916), binamu yake wa pili, ambaye alizaa naye wana wawili wa kiume na wa kike.

Baada ya vita, Corder alifanya kazi katika Baraza la Uingereza huko Austria, Uturuki, Jamaika na Kolombia. Wakati huo pia alikuwa anafundisha. akifanya kazi ya kutengeneza silabasi pia na kuandaa nyenzo mpya za kufundishia lugha. 

Mnamo 1957 Corder alijiunga na shule ya isimu tumizi katika Chuo Kikuu cha Edinburgh ingawa aliendelea kuajiriwa na Baraza la Uingereza. Baraza la Uingereza lilihitaji wataalamu wa isimu tumizi kwa ajili ya upanuzi wake duniani kote. Corder alisomea stashahada ya isimu tumizi ili kutimiza hitaji hilo. Baada ya mwaka wa masomo, Baraza la Uingereza lilimtuma Nigeria ambako alisaidia kutengeneza vifaa vya kufundishia kwa lugha ya Kiingereza kwa ajili ya mafunzo ya televisheni.
Corder aliondoka kwenye Baraza la Uingereza (British council) baada ya hili, ingawa haliko wazi juu ya lini haswa. Kulingana na taarifa kuhusu kifo chake kutokana na Chama Cha Uingereza cha Isimu tumizi (British Association for Applied Linguistics), aliacha Baraza la Uingereza mwaka wa 1961, alipoanza kufundisha katika Chuo Kikuu cha Leeds. 

Hata hivyo, kulingana na wasifu wake katika Kamusi ya Oxford, alipendekezwa kwenda kufanyia Chuo Kikuu Cha Leeds na Baraza la Uingereza. Aliacha tu shirika hilo mnamo 1964 alipokuwa mkurugenzi wa shule ya isimu tumizi katika Chuo Kikuu cha Edinburgh.

Corder alikaa katika Chuo Kikuu cha Edinburgh kwa maisha yake yote ya kitaaluma. Corder alianzisha Mihadhara na Idara ya Isimu tumizi huko Edinburgh mnamo 1964.

Katika Uchanganuzi Makosa na Lugha Nyingine, Corder alianzisha wazo kwamba ujifunzaji wa lugha ya pili au ya kigeni ni maendeleo na unaweza kuchunguzwa kwa kuchanganua makosa ambayo wanafunzi wanafanya. Makosa haya yanapaswa kutazamwa kama ishara za maendeleo chanya ya lugha badala ya mapungufu. Hoja ya Corder ilikuwa kwamba lugha ya mwanafunzi, ambayo baadaye iliitwa 'interlanguage' na Larry Selinker (1972), ni lugha yenyewe sasa inakubalika kwa jumla.

            NADHARIA YA UCHANGANUZI MAKOSA.
Wanafunzi wanaojifunza lugha ya pili hufanya makosa mengi yakiwemo matamshi mabaya ya maneno.
Kutokana na hali hiyo, wanaisimu wamekuwa katika mstari wa mbele kubaini chanzo cha makosa na vilevile kubuni mbinu faafu zinazochangia katika kutatua matatizo hayo.
Uchanganuzi Makosa Mtazamo wa Uchanganuzi Makosa uliasisiwa na Corder na wenzake miaka ya 1960.
Mtazamo huu uliibuka kukidhi upungufu wa uchanganuzi linganuzi uliotumiwa na wanaisimu kutofautisha lugha ya kwanza na ya pili ya mwanafunzi ili kukisia makosa.
Uchanganuzi makosa ni mbinu itumiwayo kuthibitisha makosa yanayopatikana katika lugha ya mwanafunzi.
Walimu wa lugha wanaowasikiliza wanafunzi wao wakizungumza hutambua makosa. Ukweli ni kuwa kila mtu hufanya makosa anapoongea hata walimu na wazawa wa lugha hufanya makosa.
Wazawa wa lugha hawafuati kanuni za sarufi zilizoandikwa vitabuni.
Uchanganuzi makosa, huchunguza aina ya makosa na visababishi vya makosa hayo. Kulingana na mwanaisimu Corder, mtafiti hufuata hatua zifuatazo katika uchanganuzi makosa:

1. Kukusanya sampuli ya kazi ya wanaojifunza lugha ya pili
2. Kutambua makosa
3. Kueleza makosa.
4. Makosa yanawekwa katika makundi na kuelezwa kisarufi.
5. Hivyo makosa yenyewe ndiyo hutumiwa katika kuainisha kategoria za kisarufi.
6. Kufafanua chanzo cha makosa haya.
7. Kutathmini / kuyasahihisha makosa haya ili kujua jinsi ya kukabiliana nayo.

Tunapowasikiza wanafunzi wakizungumza tunafahamu makosa wayafanyayo. Kwa sababu hii ni vyema kujiuliza kile mzungumzaji alikusudia kukisema na angekisema vipi. Kusahihisha makosa haya sio jambo rahisi kwa sababu kuna zaidi ya njia moja ya kufanya hivyo.
Kusahihisha makosa kunategemea kile msikilizaji anafikiri mzungumzaji alikusudia kukisema na kosa lenyewe.
Ni vyema kufikiri namna nyingi tofauti za kusahihisha makosa. Kwa sababu huna uhakika wa kilichokusudiwa, mwache mwanafunzi akusaidie kuamua sahihisho sahihi.
Kufafanua makosa haya, kwataka kujua kisababishi. Makosa yanaweza kutokana na kuhamisha kanuni au ruwaza za lugha ya kwanza.
Makosa mengine yanaweza kusababishwa na jinsi mwalimu au vitabu vya kaida vinavyoeleza kanuni fulani.
Au inaweza kuwa mikakati ya mawasiliano anayotumia mwanafunzi hata kama anajua kanuni anazotumia sio sahihi. Utafiti huu si linganishi kwa sababu hatujalinganisha lugha mbili ili kutambua makosa.

Kulingana na ndharia yake Corder, kila mjifunzaji lugha ya pili huunda lugha kadirifu. Lugha kadirifu - Ni lugha inayojitokeza wakati mwanafunzi anapojifunza lugha ya pili. Lugha hii huwa imekiuka kanuni za lugha lengwa hivi kwamba hujitokeza kama lugha kamili yenye mfumo wake wa kiisimu. Pia huitwa lugha kati.

Baada ya miaka mingi ya kutokwenda shule kwa sababu ya karo, bado naweza kukumbuka waziwazi siku ya kwanza niliponyanyaswa shuleni.

"Nakumbuka siku hiyo kulikuwa na mvua mkali. Anga ilionekana kuwa ya Kijivu na ilionekana kuwa tayari kuanguka chini wakati wowote. Hili lilikuwa tukio ambalo mvulana wa mtaani mwenye umri wa miaka kumi na mbili hadi kumi na tatu anapaswa kuogopa. Nilitaka kuiachilia, moyo ukaniambia "acha mbingu ianguke.”

Ulikuwa mwaka wangu wa kwanza katika shule ya sekondari ya mtaani Ibanda baada ya kukaa chini kwa miaka miwili tangu nilipofanya mitihani yangu ya PLE. Nilikuwa na mvi mfupi sana na nilionekana kama mvulana aliyekonda. Wavulana wengine walipiga mayowe nilipoenda kwenye choo cha shule, wakisema kwamba mimi ni msichana na nisiingie kwenye vyoo vya wavulana. Mwenye hofu kwa vile nilivyo kulitokana na kukaa kwa muda mrefu milimani na nyani kwa muda wa miaka mitatu, sikujua jinsi ya kujitetea na mambo yalipozidi kuwa mabaya, wanafunzi wenzangu walimuomba mwalimu aingilie kati.

Alikuwa ni mwalimu wa kike, aliyesimama juu yangu kama mnara wa chuma. Nilitetemeka. Mwalimu alinikemea, akinionya kwamba nilipaswa kutumia choo cha wasichana isipokuwa hivyo angewaita wazazi wangu.   Machozi yalitiririka tirrrrririri kama mto wa Rwizi huku nikijaribu kuelezea kuwa mimi ni mvulana. Badaaye, iliwapasa kuendelea zaidi kuchunguza kwa makini kwa kuangalia orodha ya wanafunzi ikiwa mimi ni msichana au mvulana. Lakini niliganda, sikuweza kutamka hata neno moja.

Nilipokuwa nikikua mwendo wa kinyonga na kwenda kwa mshauri nasaha kumwelwzea kiwewe. Niligundua kwamba nilikuwa katika hali ya kufadhaisha, majibu ya kawaida ya migogoro au hatari inayojulikana kama jibu la kufungia kwa vita-ndege yali.

Siku hiyo ya kwanza, sikuthubutu kutembelea choo hata kidogo na kujizuia kunywa maji ili nisijaribiwe. Lakini bado, mwisho wa siku, sikuweza kujizuia na kukojoa suruali yangu, nikilowesha sakafu chini yangu. Sekunde hizo chache zilionekana kama karne. Mfupi kama nilivyokuwa, nilionekana kama mtoto wa miaka mitano. Ninachokumbuka ni kwamba wanafunzi wengi waliona na walikuwa wakicheka kwa mzaha. Ilikuwa dunia yangu, si anga, ambayo ilianguka siku hiyo.

Baadaye, nilijaribu kutafuta msaada kutoka kwa mwalimu wangu wa darasa Bw. Tumwebaze, ambaye hakuonekana kunisikiliza lakini akaniambia “nionekane kama mvulana” na nivae mavazi ya kuridhisha. Moyo wangu ulikuwa ukiniambia kimya kimya niache shule lakini nilikumbuka lengo langu la kuwa profesa mfupi zaidi wa Isimu nchini Uganda. Sikutoweka lakini kwa hakika sikuwa katika hali nzuri ya kuendelea na masomo. Ikabidi nimpigie mama simu ili aje haraka kuniokoa bila kusahau kuniletea viazi vitamu vilivyochomwa. Ilisikika ajabu kwa mwalimu ambaye alikuwa ameweka kujirikodi moja kwa moja kwenye simu yake kwa yeyote anayeitumia kwa ajili ya kupiga, aligundua nilimwambia mama aniletee viazi chomwa. Mwalimu huyo huyo hakuacha kucheka tena, lakini kabla sijafika darasani kwa somo lake la Kiingereza, hadithi nzima ilikuwa ikizunguka huku na kule shule nzima.

Moyoni, nilijua hata ningemuuliza mkate, mama hangemudu. mtoto wa maskini kamwe
 ndoto ya mkate. Kilichokuwa dhahiri kwenye milo yetu ya kila siku ni viazi vitamu, ndizi ambayo haijakua vizuri, mtama uliochanganywa na mchuzi wa doodo na labda mlo bora kidogo tuliokuwa tukila Jumapili baada ya kanisa na huo ni uyoga na vidagaa.

Senior one class ilisikika gereza kwangu lakini ilinibidi nivumilie kwani niliambiwa mvumilivu hula mbivu. Nilisubiri mafanikio. Hadithi ya jinsi nilivyomaliza kidato cha nne ni kipindi kingine lakini kwa matumaini ni neema ya Mungu.

Sikukubali ushauri huo, na kiwewe kilinisindikiza kwa mwaka mzima wa shule. Mpaka siku nilitoka kijijini kwangu (Ibanda) kwenda kujiendeleza kimasomo, nilikumbuka dhihaka. “Wewe ni kituko.”

Katika hadithi sawa na hiyo, Obot pia alionekana tofauti na wenzake wa kiume huku nywele zake zikiwa zimefunika nyusi zake, sura maridadi usoni na vishimo viwili vidogo maarufu kama dimples alipotabasamu. Aliongea kwa upole, sauti yake ilikuwa ya mwendo pole kama wasichana.

Anapozungumza kuhusu namna alivyonyanyaswa katika "siku hizo za giza", yeye hana hasira au kuonyesha malalamiko, utulivu anaamini kwa msaada aliopokea kutoka kwa mwalimu wake wa saikolojia wakati huo.

"Siku za giza" za Obot ni wakati aliacha shule ya msingi na kuja shule ya upili. Wavulana wakubwa waliabudu uanaume walicheza misuli yao wakakimbia kuzunguka uwanja wa michezo na kuruka madarasa ili kucheza mpira. Obot alikuwa mtulivu na asiyependa michezo. Alitaka kuwa yeye mwenyewe, lakini wavulana wengine hawakumwacha peke yake. Walimdhihaki kwa kuiga sauti yake na kumbana mashavu na nyakati nyingine walichukua vitu vyake bila kuuliza. Niliambiwa mvulana mmoja alimnunulia sidiria kwamba akikua huenda atakuwa na matiti anaweza kuihitaji. Ulikuwa msiba kwa mahali pa kuiweka na aliogopa hata kuripoti shuleni kwa muda mrefu kama ingefanyika, huo ndio ungekuwa mwisho wake. Yeye aliamuru maramoja bila msaada kupeleka sidiria.

Ilikuwa hali ya kiwewe wakati shule ilipotangaza kusanyiko la kurudisha vitu/mali kwa wamiliki na agizo kutoka kwa afisi ya nyumbani ya shule. Lengo lilikuwa kuangalia sanduku kwa sanduku. Obot alikuwa na sidiria ndani kwa kwa majina ya Grace. Grace alikuwa rafiki wake wa kufa kuzikana na muda wote wangekuwa pamoja wakijadiliana namna ya kupata alama bora zaidi.

Mkuu wa ofisi inayoshughulikia maswala ya wanafunzi wa bweni na timu yake walikuwa wamepanga na walimu wengine kwenda kuchunguzwa. Obot alikaguliwa na kupatikana na sidiria iliyokuwa na majina ya rafiki yake yake aliyekuwa anakaa naye kwa deski moja. Obot hakunena lolote lakini aliangukia chini huku machozi yakitiririka kama mto wa Nile akikosa jinsi ya kuelezea tukio hilo.

Nilipopewa simulizi hiyo, nilihisi niko nyumbani na nikaanza kufuata ndoto yangu ya uprofesa. Nilienda kwa mwalimu wangu wa saikolojia kwa usaidizi. Mwalimu Galiwango alikuwa mwalimu mpole na mzoefu na aliyekuwa mfanyakazi katika Idara ya ushauri kwa muda, ambaye pia ni mmoja wa walimu wenye tajriba katika uongozi na ushauri.

Kwanza alinishauri na kunisaidia kutambua ukweli huu wa kimsingi: “Si jambo bali huenda Sikubaliwi na wengine.” Nilipokosekana kwa sababu za kibinafsi, Mwalimu Galiwango aligusia masomo akiwafundisha wanafunzi kuhusu uonevu shuleni, kuhusu kuzoeana na kuhurumiana na jinsi ya kuepuka mizozo kupitia mawasiliano yenye ufanisi. Wanafunzi walionekana kuanza kutafakari tabia zao na Mw Galiwango aliporudi shuleni alibadilisha tabia za wenzangu wakaacha kunidhihaki.

Kuna ushahidi dhabiti kwamba vurugu na uonevu shuleni ikiwa ni pamoja na unyanyasaji wa wa aina yeyote ile vinaweza kuzuiwa na kushughulikiwa ipasavyo. Jamii ya shule na sekta pana za kielimu lazima zishirikiane ili kuzuia na kushughulikia uonevu na unyanyasaji kupitia sera, mafunzo kwa wafanyakazi wa shule, mifumo ya kuripoti unyanyasaji na kutoa usaidizi kwa wale walioathiriwa, na kuhusisha kila mtu katika jamii ya shule ikiwa ni pamoja na wazazi, katika jitihada za kuzuia na kukabiliana unyanyasaji shuleni. 

Agume Innocent ni mzaliwa wa kijiji cha Nyamunuka Wilayani Ntungamo Magharibi mwa Uganda. Ni mwana wa pili kutoka mwisho katika familia ya watoto nane.

Kusoma kwake hakukuwa kunyoofu kwa sababu mbalimbali hasa uhaba wa karo pamoja na vifaa vingine vya matumizi shuleni. Kwake maisha yalikuwa kutazamia mbali mkate hata ingawa akiwa na nia ya kuupata. Hata, hivyo anamhimidi na kumshukuru Mungu kwa kwa maisha alimopitia na uhai wake wa hadi siku ya Leo.

Alisoma shule ya Msingi ya Kishariro. Alipomaliza masomo ya Msingi, alijiunga na shule ya upili ya Kagamba alikosoma sekondari ya daraja la chini na la juu na huko ndiko alikoanzia kusoma Kiswahili katika kidato Cha kwanza hadi Cha sita. Walikuwa wanafunzi wawili tu katika kidato Cha Tano na Cha sita waliosoma na kukalia mtihani wa Kiswahili.

Mnamo 2007, alijiunga na chuo cha taifa cha ualimu cha Kabale alikofuzu stashahada ya ualimu katika mafunzo ya Kiswahili na kisha akajiunga na chuo kikuu cha Kyambogo alikosomea na kufuzu shahada ya kwanza katika mafunzo ya Kiswahili mnamo 2015.

Katika mwaka 2019, alijiunga na chuo kikuu cha Moi nchini Kenya na Kusoma shahada ya uzamili katika mafunzo ya Kiswahili pia na akahitimu vizuri.

Amefundisha Kiswahili katika shule za Msingi (Greenhill Academy Primary) alikoanzisha Kiswahili katika darasa la kwanza hadi la sita. Amefunza pia shule za sekondari mbalimbali mkiwemo (Kampala Secondary pamoja na Greenhill Academy Secondary School), amefundisha katika vyuo vya walimu wa shule za Msingi mfano (Buloba PTC) kwa miaka minne, vyuo vya ufundi hasa (Spear Motors Vocational training center) huku pia akiwa mwanajopo katika ofisi za magalacha wa Kiswahili katika Kituo cha Taifa cha Ukuzaji Mitaala nchini Uganda.

Amejitolea katika Kufundisha Kiswahili Kwa watu wazima katika mashirika mbalimbali (mfano, wafanyakazi- NCDC staff – 2015 na Staff ya Wizara ya Utumishi wa umma – (ministry of public service- 2017.)

Kwa Sasa, ni mhadhiri kabambe wa lugha ya Kiswahili katika chuo kikuu Cha Kabale kusini magharibi mwa Uganda. (Kabaale University)

Jitihada zake za kuanza kuandika vitabu zilianza Mwaka wa 2012, aliposhiriki katika zabuni ya serikari ya uandishi na utoaji wa vitabu vya Kiswahili kwa shule za Msingi. Aliandika kitabu Cha mwanafunzi pamoja na mwongozo wa Mwalimu kwa darasa la tano, la sita, na la Saba, na vyote hivyo vitabu sita havikufaulu. Viliangushwa vyote! Kwa hivyo, aliambulia patupu katika mradi huo mzima.

Kwa kuwa kujikwaa siyo kuanguka, alishirikiana na wenzake watano mkiwemo Lubuuka Yunusu, (Mhadhiri wa Kiswahili Chuo Kikuu Cha Kyambogo) Arinaitwe Annensia (Mhadhiri wa Kiswahili Chuo Kikuu Cha Makerere pamoja na wengine, wakaandika kitabu Cha Kiswahili Cha darasa la nne Kwa shule za Msingi Cha Msingi Bora 4.

Tajriba ilipokolea, akaandika vitabu vya hadithi fupi za watoto ambavyo vilitumika sana hasa kwa watoto wa shule alizofundisha. Vitabu hivi ni kama; Fanya Adabu , Michezo shuleni na Rangi zetu . Hivi viliandikwa mwaka 2015.

Zabuni ya uandishi wa vitabu kwa vyuo vya walimu wa shule za Msingi ilijitokeza. Hapa alishirikiana na Dkt Yerindabo Innocent, wakaandika vitabu viwili vya Msingi Imara wa Kufundisha Kiswahili kitabu Cha kwanza na Cha pili vya Mwaka wa kwanza na wa pili mtawalia, hivyo vyote viwili vilipita ushindani na vikasambazwa katika Kila chuo Cha walimu na wizara ya elimu na Michezo.

Suala hili lilichangia motisha na tangu wakati huo, hajasitisha kuchangia katika tasnia ya uandishi. Ameshiriki pia na Dkt. Asiimwe Caroline pamoja na Dkt. Yerindabo Innocent wakaandika vitabu vya shule za upili Kwa kuegemea mtaala mpya vya Msingi wa Umilisi 1, 2, 3, na 4 huku wakiandaa pia miongozi ya walimu. Kwa Sasa anahesabu vitabu vya Kiswahili kumi na vitano na ushei.

Amejitoa pia Kwa ubia na TaRL Afrika, na kuandika hadithi fupi nyingi kwa ajili ya kuwashirikisha watoto katika Kambi za wakimbizi hasa Kambi ya wakimbizi ya Nakivaale.

Falsafa yake ya kimaisha ni kwamba, binadamu anafaa kutenda mema, na Mwenyezi Mungu ndiye atakayemtunuku. Ni ukweli wakati mwingine Mungu anaweza kuchelewa, lakini hawezi kukusahau. Mungu hasahau waja wake! Falsafa yake hii aliichora sana zaidi katika tamthilia yake ya hivi juzi ya Chema Chajiuza alimchora Mhusika mkuu Kwatampora (mtenda mema) analipwa na Mungu hata yasiyo matarajio yake. Anapendekeza kila mtu kuongozwa na kauli hii pamoja na mihimili yake hiyo;

Tenda linalostahili katika wakati stahilivu na usubiri neema na Baraka za bwana. Mungu atakubariki na utashangaa katika maisha yako yote.

Mchango wake unatambulika sana katika harakati za kukuza lugha ya Kiswahili Nchini Uganda hasa kupitia tasnia ya uandishi.

AN OUTSTANDING BOY IN A LOCAL SCHOOL

After many years of not schooling because of school fees, I can still clearly recall the first day when I was bullied.

“I remember it was drizzling that day.  The sky looked Gray and seemed ready to tumble down at any time. This was a scene that a twelve- to thirteen-year-old poor local boy should be scared of. I wanted to let it go, let the sky fall.”

It was my first year in a local secondary school in Ibanda after a two year sit down since my I last sat my PLE examinations. I had very short grey hair and looked like a skinny boy.  Other boys would scream when I went to the school toilet, saying that I was a girl and should not enter the boys’ toilets. Shy as I was due to long time staying in mountains with monkeys for three years, I did not know how to defend myself and when things got worse, my classmates asked a teacher to intervene.

It was a female teacher, towering over me like an iron tower. I trembled. The teacher scolded me, warning me that I had to use the girl’s toilet, otherwise she would call my parents. I was in tears, trying to explain that I was a boy, and they could check the student roster. But I just froze, not able to utter a single word.

As I grew up and went to a counsellor to address the trauma, I realized that I had been in a state of paralysis, a common reaction to conflict or danger know as the fight-flight-freeze response.

On that first day, I did not dare visit the toilet at all and refrained from drinking water so that I don’t get tempted. But still, at the end of the day, I could not help myself and peed my pants, wetting the floor beneath me.  That few seconds seemed like a century. Short as I was, looked like am a five year kid. All I remember is that many students saw and were laughing hilariously. It was my world, not the sky, that tumbled down that day.

Later, I tried to seek help from my class teacher Mr Tumwebaze, who did not seem to listen but told me to “look like a boy” and to put on reasonable clothes. My heart was silently telling me to leave school but I remembered my goal of becoming the shortest professor of Linguistics in Uganda. I didn’t disappear but definitely was not in good mood of continuing. I had to call my mum to quickly come for my rescue not forgetting to bring for me roasted sweet potatoes. It sounded strange to a teacher who had set automatic recording in his phone for whoever uses it for a call, he discovered I told mum to bring me roasted potatoes. The same teacher again didn’t stop laughing but before I reached class for his English lesson, the whole story was circulating.

Heartly, I knew even when I asked a bread, mum wouldn’t afford. a poor man’s child never

dreams a bread, what was obvious on our daily meals was sweet potatoes, unready banana, mingled millet with doodo sauce and probably slight best meal we used to eat on Sundays after church and that is mushroom and silverfish.

Senior one class sounded prison for me but had to persevere since I was told perseverance is success. I was waiting for success. The story of how i finished my S4 is another episode but hopefully its God’s grace.

I did not take the advice, and the trauma accompanied me for the whole school year. Until the day I left my hometown (Ibanda) to further my studies, I remembered the ridicule. “You are a freak.”

In a similar story, Obot also looked different from his male peers, with his hair covering his eyebrows, delicate facial features and two tiny dimples when he smiled. He spoke softly, not yet developing the deeper voice of his peers.

When he talks about his experiences being bullied in those “dark days”, he is not angry or displays a grievance, a calmness he credits to the support he received from his psychology teacher at the time.

Obot’s “dark days” were when he left primary and came to a high school. Older boys idolized masculinity, flaunted their muscles, ran around the playground and skipped classes to play ball. Unathletic and quiet, not having a passion for sports, Obot did not seem to fit in. He wanted to be himself, but other boys would not leave him alone. They made fun of him by mimicking his voice and pinching his cheeks, and sometimes took his things without asking. I was told some one boy bought for him a bra that if he grows old, he might need it. It was a tragedy for where to keep it and was afraid of even reporting to school for as long as it’s done, that would be the end of him. He vividly kept the bra.

It was traumatic condition when the school announced return property assembly and the order from the domestic office would be checking suit case per suit case. Obot had a bra secretly inside named Grace. Grace funny enough was his desk mate and would all-over the time be together discussing for better grades.

The senior man and the team had arranged with other teachers to go for check up. Obot was checked and found with a bra in the names of his desk mate. Obot didn’t say anything but fell down in tears lacking how to explain the incident.

When I was given that narration, i felt at home and started chasing my professorship goal.  I went to my psychology teacher for help. Teacher Galiwango was a gentle and experienced teacher and former social worker, who is also one of the core teachers in guidance and counselling. He first counselled me, helping me to recognize a basic truth: “I am fine. I am just not accepted by others.” When I was absent for personal reasons, Tr Galiwango conducted lessons teaching students about school bullying, about practicing empathy and how to avoid conflicts through effective communication. The students seemed to start reflecting on their behaviour and when Galiwango returned to school he sensed a different attitude and my classmates stopped making fun of me.

There is strong evidence that violence and bullying at school, including cyberbullying, can be prevented and effectively addressed. School communities and the broader education sector must work together to prevent and address bullying, through a whole-education approach spanning robust policy frameworks, training for school staff, systems for reporting bullying and providing support to those affected, and involving everyone in the school community, including parents, in prevention and response efforts.

I, A short boy looking like a girl came from local school and finally am chasing my goals. Iam Outstanding. After the jury had convicted Socrates and sentenced him to death, he makes one of the most famous proclamations in the history of philosophy. He tells the jury that he could never keep silent, because “the unexamined life is not worth living for human beings”

Plato “Opinion is the medium between knowledge and ignorance.” “If a man neglects education, he walks lame to the end of his life.” “All men are by nature equal, made all of the same earth by one workman.” “Books give a soul to the universe, wings to the mind, flight to the imagination, and life to everything.

The government of Uganda through Hon minister Chris Baryomunsi passed a resolution to start teaching Swahili language right away from primary level to Higher secondary in a bid to develop it for East African integration. This is after several avenues created and pressure by EAC leaders to enhance a language that can unite them.

REASONS WHY THIS IS DUE.
With foreign companies now engaging in more business dealings in African countries, and the continent set to see continued growth, some of these African languages may go on to become power languages – languages with the potential to wield real and considerable influence. Swahili is a key language.

Swahili is spoken by over 100m people in Africa so it’s pretty hard to ignore a language that’s spoken by so many people. Its importance as a lingua franca is recognized by foreign media organizations such as the BBC, which broadcasts radio programs in Swahili. Radio Nyumbani in kamwenge district, UBC tv, Voice of America and Deutsche Welle (DW) have adopted similar tactics in their attempts to appeal to readers on the continent.
If you’re dealing with East Africa in any way, then it’s essential you take notice of the Swahili language.

Swahili is a Bantu language and therefore spoken by many communities that inhabit the Great Lakes region and other areas of southeast Africa, including Tanzania, Kenya, Uganda, Rwanda and Mozambique. It’s particularly useful to have knowledge of Swahili if doing business in Kenya, the country with the largest economy in East and Central Africa and has seen massive growth in areas such as telecommunications in the last decade.

Swahili is the national or official language of Tanzania, Kenya, Uganda and the Democratic Republic of the Congo, as well as being one of the official languages of the East African Community and African Union. It is a language of influence politically, economically and socially, and a knowledge of it can deepen business relationships.

UNESCO has empowered Kiswahili language by scheduling 7th july as the international Kiswahili day. This shows how the language has gained momentum. We need to have it.

Swahili plays an important part in education in several African countries. Uganda made Swahili a required subject in primary schools in 1992 and its now compulsory in lower secondary as directed by Uganda National Curriculum Development Centre early 2019. It is also a compulsory subject in Kenyan schools and a distinct academic discipline in many public and private universities. With the next generation of leaders, as well as consumers all speaking Swahili, ignoring it would be short sighted.

Inter-African trade at this point in time is low. Poor transport connections and infrastructure have thus far capped business movements between African countries. However, as investment is made in improving logistics, trading languages will emerge to aid communication between different people. Swahili is well placed to become such a tool.

Swahili will become a language associated with IT and technology and, as a result, arts and culture. As investment continues in IT infrastructure, mobile and online solutions in countries such as Kenya, the economy will grow. When an economy grows so do people’s spending power, their exposure to information and their inventiveness and creativity. The result will be a flourishing tech-culture scene expressed through Swahili. “Swahilihood” is a term already starting to make appearances online.
Knowledge of Swahili will enhance the credibility of researchers interested in Africa. Areas such as big data, social media and digital information are growing and to gain critical insight into Africa’s evolving markets, having an understanding of Swahili will be very important.

BACKGROUND/ ORIGIN OF KISWAHILI.

A long time ago different groups of Bantu people with different linguistic groupings settled along the East African coast along a place called Shungwaya. According to oral Traditions Shungwaya was between R. Juba in Somalia and Tana in Kenya. These different groups of Bantu were loosely united under the Shungwaya Empire and traded together, developed similar practices of belief but above all, use one common language.
As time went on, the Shungwaya Bantu increased in population but calamities also started befalling them; they were epidemics, diseases, famine, internal conflicts and most important the need for fertile land.

As a result the Shungwaya people dispersed into different directions mainly westwards and southwards; those who migrated westwards and settled around Mt Kerinyanga (Kenya) became the Wakikuyu, those who went Eastwards and settled around Taita hills near Mt Kilimanjaro became the Wataita, and those who went southwards and settled between River Tana and Galan (Arthi) became Wapokomo (Sultan and Kamal Khan 1998 p1)

Among the Bantu who migrated and settled southwards along the East African coast were the Wangozi, by then who used skins and hides. They were farmers, fishermen, traders, sailors and had advanced technology. They were the first Bantu along the East African coast to construct wooden boats without using nails or any piece of iron. They built stone houses and constructed ware houses on ages of the ocean for storing trade goods. Some other Wangozi settled in Pemba, Zanzibar, Mafia, Madagascar and Comoro islands in Indian ocean, others settled along the island of East African coast of Mombasa, Lamu, Pate, Faza, and Takwa. A small community now lives in southern Somalia.

When these Bantu dispersed and settled on the said islands and in the hinterland of East African coast, they carried with them their Bantu common language. Because they were spread over a wide area each group started developing on its own. The former common language spoken by the Shungwaya Bantu developed into many dialects of one language.
As time went on, the Bantu on the East African coast began to come into contact with foreigners from other lands and continents. The first people to visit the East African coast are believed to have been the Assyrians, Phonecians and Egyptians around 247-221 BC. They referred to the natives as the people of the coast.

Later, during the 1st century AD, the Arabs came to the East African coast purposely for trade. They also called the Bantu along the coast, who were mainly the Wangozi, Waswahili. It was a modified form of Arabic word Sahil meaning the coast and refered to the language they were speaking to Kisahili meaning the language of the coast people.

Although, Arabs had been to the East African coast especially for trade purposes centuries before, the earliest recorded Arab settlement is said to have been founded at the island of pate in 680AD (Palome 1967) after settlement they intermarried with Africans. The half-castes who were produced used a mixture of the native languages with their own as their mother toungue. Centuries later, the language developed into many dialects of Ki-kilwa (lindi), Ki-nyangutwa, ki-mafia (Mafia), Ki-malaba (M-twara) and many others and finally came to be known as Kiswahili which spread over the coast and the hinterland of East Africa.

Traders at the East African coast took it up and used it wherever they went for business and this is how it mananged to reach in our mighty pearl of Africa Uganda.

HISTORY OF KISWAHILI IN UGANDA.

Kiswahili in Uganda started as far back as 1844, when Ahmed Bin Ibrahim arrived at the court of Kabaka Mutesa 1. Although his main purpose was trade, his subsidiary one was to spread Islam.

Ahmed Bin Ibrahim taught Kiswahili to his followers as well and since then many people started using it. The few who learnt it started teaching it others.

It was not until 1990 when the British colonial government became interested in Kiswahili. The colonial administrators of Kenya, Tanganyika, Zanzibar and Uganda which were under the British rule thought, Uganda would be administered as one of the countries which were already using Kiswahili.

The governor of Uganda had good grounds to encourage Kiswahili because it was spoken in the country though not on a large scale. Some chiefs at the court of the Kabaka were using it. The little business which had been introduced by earlier coastal traders was being carried out in Kiswahili as well.

From 1912, Kiswahili started being taught in schools as an East African language. As part of East Africa would benefit much from the language widely spoken in the region.
Since countries in the region were likely to form a federation, the governor of Uganda sir Gowers in 1927 directed that Kiswahili should be used in offices and in schools as a medium of instruction. Where Luganda was being used especially in Buganda, Busoga and Tororo, the Governor directed that Kiswahili should replace Luganda.

The governor immediately established a teacher training school at Makerere specifically for training Kiswahili teachers. The Governor had come to realize that Kiswahili was fairly spread in the country and so encouraging a local language at the expense of East African language was not fair. He believed Kiswahili was a dominant language in the region.
The government in Uganda knew they were many local languages and all of them being encouraged at the same time would impede the development of education. Text books in these languages would be too expensive to write and purchase.

Since Kiswahili was already used in Kenya, Tanganyika, Rwanda and Burundi, the government realized that the production of textbooks would be easier and inexpensive.
The colonial government believed that Uganda was composed of mainly two ethnic groups; the Bantu and Nilotics.

However, the language spoken by Bantu was not the same but almost similar. It was not hard for anyone from Ankole to understand Luganda or anyone from Buganda to understand Rutooro. The same went to the Nilotic people in the north. But ¾ of the population in Uganda by then and now were mainly of the Bantu origin.

The colonial government therefore thought that Kiswahili would easily catch sine it was Bantu language. Surprisingly enough, the Nilotic people from the north were the ones who kept the banner burning from 1912. It was mainly because Kiswahili was welcomed in the West Nile and northern Uganda as it solved the multiplicity of local languages for Missionaries.

Governor Gowers also had good reasons for encouraging Kiswahili. The British who came to Uganda were posted to various and continuously would be transferred from one place to another. It was rather cumbersome for them to learn a new language every time they were transferred. Moreover some good number of them where being transferred from Kenya and Tanganyika where they had picked Kiswahili. Subjecting the expatriates to many languages would be unfair. One African language could be enough for them.

As the government, Kiswahili got on its feet and was taught seriously in the whole of Uganda met resistance metered but by missionaries who owned most schools. They thought that teaching Kiswahili meant spreading Islam.
Moreover some of the missionaries who had already written textbooks in languages felt they would be losers if new Kiswahili textbooks were to be introduced in schools instead of local written ones. Otherwise, the policy got on well in schools. The mother tongue was taught in the early stages of elementary vernacular schools and followed during the final years by Kiswahili in all provinces in Uganda except Buganda.

As many Asian flocked to Uganda and opened up businesses, the language they found a lot easier to use was Kiswahili. Although generally speaking the Asians accent is not good whether one is speaking English or any other, later on Kiswahili they used it.

In 1931, the colonial administration sent some African representatives to Britain to discuss the closer union of East Africa. It included Kulubya a Muganda treasurer, Bazongere a Muganda Gomborora chief, Zirabamuzaare a Musoga and Rwabwoni a Sazza chief from Bunyoro.

When the these representatives arrived in Britain, On being asked about the official language to be used in Uganda, they replied “English of course-the door to all knowledge”. Certainly this was a natural response to his master only the representative from Bunyoro encouraged Kiswahili to be taught in his area as a subject. If the representatives had selected Luganda, the colonial office would have accepted it as the common language for Uganda and would have probably be developed to the status of the official language. They didn’t and that was the time Luganda lost the chance of being a national language.

In 1931, Director of Education convened a meeting of Advisory Council on African Education in Uganda, all the missionary Bishops and the representatives of the Kabaka attended and it was recommended that;

In Buganda province the medium of instruction should always be Luganda. Kiswahili however would be introduced as a subject at a later date if the Baganda desired so and teachers were available.

The teacher trainees at the government teacher training school at Nyanjerade on Makerere hill was to continue teaching Kiswahili. At the K.A.R the police school and selected elementary vernacular in the mixed linguistic areas, Kiswahili was to be used.

The grant-aided mission teacher training schools at Nabumaali, Ngora, Arua, should teach Kiswahili to the teachers in training.

In the mixed linguistic areas, Kiswahili was to be taught as a subject in the elementary vernacular schools as soon as teachers qualified to teach were from those teacher training schools but the local vernaculars were to remain the medium of instruction.

In the government technical school in Kampala which would cater for boys from all over the protectorate Kiswahili was to be taught.

The period between1931-1933 was probably the peak Kiswahili enjoyed status of respected and developing language. The government teacher training college at Makerere produced specifically Kiswahili teachers. In addition all teacher training schools studied Kiswahili as a subject.

Kiswahili was attractive to especially students who completed primary 4 and were going to be trained as vernacular teachers. Those student teachers didn’t get a chance of learning English they felt they were compensated by learning Kiswahili. And such were feelings and sentiments of all government aided missionary teacher training schools in all areas east, north and western Uganda.

To polish up acquisition of good Kiswahili, the colonial government facilitated all those who were trained to teach Kiswahili at Makerere and other colleges. They went to the coast in Kenya for about 4 months so that they could get first hand intonation and pronunciation.

Kiswahili in Uganda has got a very painful history which haunts it even now. But the forces of its development/success is stronger than its failure. Its no wonder there for, that when conservatives in 1930 rejected Kiswahili to be taken as unifying language in a country full of minority languages and finally threw it out of the education system, it still managed to survive.

Its surprising that non Africans like the directors of education and Governors in the colonial era: Hussy and Moris had a spirit of Africanism when they supported Kiswahili for closer union of East Africa but real Africans shunned the idea.

Sixty years had elapsed since the Kiswahili teacher training college at Makerere was closed. Kiswahili which had been in comma for all those years but was kept live by life support Machines in the north, and eastern regions, workers’ class and armed forces once again got on its feet in full swing.

Idi Amin in 1971 seized power from Milton Obote and made numerous changes and amendments. For the first time the government introduced Kiswahili programs on radio and television.

The business community, the armed forces, workers, factories, industries and people in the north and eastern Uganda were delighted. These were the people who had kept the glimmer of Kiswahili in its dark ages. The elite group fumbled. They knew that the language that would be accepted now Kiswahili. They knew that if they had to work and co-operate with the authorities they needed to learn a word or two of the language.

From the time the forces were introduced in the country, Kiswahili was used as a medium of communication. Immediately after the capture of power by Idi Amin, there was a discussion of what would be a national language, opinion leaders and elders in all districts of Uganda were selected to discuss the issue of official and national language. Four districts namely Masaka, Mengo, and Mubende selected Luganda. Surprisingly enough though, Rukungiri district leader opted for Luganda.

The former kingdoms of Ankole, Tooro and Bunyoro realizing that their native languages couldn’t be supported, opted for Kiswahili and the rest of the districts followed the suit.

The military government didn’t waste time any further, a law was enacted in Uganda in 1972 declaring Kiswahili the national language. It would be used side by side with English. This move would have augured well if only modalities had been put in place for making sure Kiswahili would work. No effort was made whatsoever to introduce Kiswahili in school and was only left in colleges. No efforts were were made to import textbooks for Kiswahili. Adult education for Kiswahili beginners was non existing.

Therefore, the issue of the national language remained on the paper, only Makerere University in the faculty of arts introduced Kiswahili for beginners. Very few students registered in year one.

In 1986, the National Resistance Army captured power (NRA) and their policy on languages was clear. NRM while in the bush had written the ten point program that would guide them after they had captured power. Point number 3 of the program emphasized the consolidation of national unity and elimination of all forms of sectarianism. Kiswahili in one way would be used for unity. Point number nine talked of co-operation with African countries. The African language that would certainly be used in such regional cooperation would be Kiswahili.

Consequently the National Resistance Council which was the parliament of the time empowered the country to use either Kiswahili or English as an official.

Discussion in parliament and district council could be carried on in either language. More so, education review commission was set to examine education system and make recommendations to government.

In 1987, the Ssenteza Kajubi Education Commission made numerous suggestions in education system but above all recommended the re-introduction of Kiswahili in Ugandan schools.

It was like in 1927 when Eric Hussey and Moris the directors of education and Governor Gowers were enthusiastic about the teaching of Kiswahili in Uganda.
Unfortunately no efforts since the Ssenteza Kajubi 1987 and the government white paper in 1992 were made to teach Kiswahili even on small scale.

THE DEVELOPMENT OF KISWAHILI FROM EARLY 1990’S UP TO DATE.

The NTC-Kakoba academic board in early 1990’s decided to include Kiswahili on its curriculum. The sub committee was formed to work out the modalities. The draft syllabus was discussed by institute of teacher Education-Kyambogo and forwarded to Makerere University Department of Languages in Faculty of Arts for consideration. The idea was welcomed and Kakoba NTC began producing grade v teachers of Kiswahili.

This was during the time of Professor Emanuel Karoro who was the principal of the college and Mr Milton Rwabushaija who was the tutor by then. The duo had great interests and love towards the growth and development of Kiswahili in Uganda. Their idea was welcomed by many people especially head teachers and teachers in western Uganda, they would have workshops in schools for sensitizing people about the importance of Kiswahili.

In the constitution of Uganda as amended in 1995, Kiswahili was to be a national language and English being official language.
This meant that every Ugandan was to acquire Kiswahili language as a mode of communication. This however, didn’t bear fruits as expected. It rather remained on the paper.

However, institutions continued teaching Kiswahili as a subject for example Makerere later on introduced Kiswahili as a subject in the Faculty of Education, Islamic University In Uganda around 1996 introduced Kiswahili as remedial and as a teaching subject to teachers in training at bachelors level and later on by 1999, it advanced to masters course in Kiswahili. Other universities like Kyambogo University, Bishop Stuart University formerly NTC-Kakoba, Kabale University, and Kabale NTC continued to produce teachers of Kiswahili up to date. And most of these institutions were and are still training teachers of Kiswahili on a double main basis or single main.
Other universities also like Kampala International University, Uganda Pentecostal University, Nkumba University, Metropolitan International University, Mountains of the Moon University, Kampala University and many others have introduced Kiswahili as a teaching subject in the faculty of education and also mainstreamed to other courses. This has called for National Unity and development by trying to erase tribalism affiliations by speaking a one common African language and that Kiswahili.

In 2013, Kiswahili was made compulsory to all Primary Teachers Colleges in Uganda. The idea behind this was to produce many teachers of Kiswahili who would teach Kiswahili right away from early primary level. Curriculum was made and books published and distributed to various schools across the country though no big follow up was made. More still, Kiswahili was mainstreamed in most business and technical institutions in Uganda as a compulsory course unit examined by UBTEB.
The chief reason of mainstreaming was to give basic skills of Kiswahili to those trainees in their different fields as a mode of communication. Regardless of some challenges, this has been a success.

In the year 2020, the new lower secondary school curriculum was introduced and Kiswahili made the compulsory subject at senior one and two and elective at senior three.

However, there has been an outcry for the scarcity of teachers of Kiswahili in Uganda. Currently Uganda has about 3000 teachers of Kiswahili. Some of these teachers have diplomas, degrees, Masters, and PhD’s in Kiswahili language.

In February 2022, the African Union made a pronouncement of making Kiswahili an official language of the community. This claimed the status of Kiswahili in Africa and its possible developments to the whole continent.

Still towards the end of 2021, United Nations recognized Kiswahili and designated 7th of July every year as a world Kiswahili day. This recognition comes as a result of its continued development even outside Africa as a continent. The world needs it.

OBJECTIVES OF THE PROPOSAL

To create general awareness about the importance of Kiswahili to the community.

To solve the problem of multiplicity of languages through mainstreaming of Kiswahili as a language.

To foster unity and development through trading by the business community in the neighboring Kiswahili speaking nations.

To foster the integration of East African community by developing its language of communication.

Note: Looking at a developing sectorial language in Uganda and ignoring it would be shortsightedness. Ugandans we hardly need it.

Historia fupi ya lugha ya Kiswahili,

Ghanem (2005) anaeleza kwamba lugha ya Kiswahili ni miongoni mwa lugha kubwa barani Afrika.
Ukubwa wake inafaa kabisa kuwa lugha ya kidiplomasia .Matumizi ya lugha katika masuala ya
kidiplomasia yatakifanya Kiswahili kuenea kwa kiasi kikubwa Zaidi ya kupata wazungmzaji wengi
kuliko sasa.
Mohamed (2006) anataja lugha kubwa barani Afrika kuwa Kihausa, kifulani, kizulu, kilingala,
kiarabu na Kiswahili. Hata hivyo, Kiswahili kinazishinda lugha za kihausa na kifulani katika kuruka
mipaka na kutumiwa katika shemu kubwa ya bara la Afrika ikilinganishwa na lugha hizo. Lugha za kihausa na kifulani huzungmzwa katika nchi za Nigeria na karibu nchi zote za magharibi. Kiswahili kinazungmzwa katika nchi zote za Afrika mashariki yaani Kenya, Tanzania, Rwanda, Burundi, na Uganda.

Pia kinazungmzwa Afrika ya kati hasa katika Jamhuri ya kidemokrasia ya kongo, Zambia,
Malawi, msumbiji, Somalia, na sehemu mbalimbali za Afrika na nje (Amir; 1994, sherrif; 1994, na
ohwida; 2006) Kiswahili kuwa lugha kubwa duniani kumekifanya kitumike katika maendeleo ya maisha ya mwanadamu ya kila siku. Mohamed (2006) anaeleza kuwa Kiswahili nchini Kenya, Tanzania, na Uganda kimetangazwa kama lugha ya taifa kwa maana ya kutumika katika shughuli za kila siku za kiserikali, kisiasa, kidini, na kijamii.
Katika kukienzi na kukikuza Kiswahili, mifano ya nchini Tanzania kinafundishwa kama somo
kuanzia ngazi ya elimu ya msingi mpaka vyuo vikuu. Vile vile, kinatumika kama lugha ya
kufundisha elimu ya msingi.
Katika nchi za Kenya, Rwanda, Burundi na Uganda Kiswahili kinafundishwa kama ngazi ya elimu
ya msingi hadi vyuo vikuu.
Pia, Mohamed (2006) anaeleza kwamba hivi sasa Kiswahili kinafundishwa kama somo katika
viwango mbalimbali vya elimu katika nchi za lybia, Afrika ya kusini, Nigeria, Ghana, sudani,
marekani, uingereza, china, japan, korea ya kusini, oman, mexico, nakadhalika. Hali hii huifanya
lugha ya Kiswahili kukua na kuenea Zaidi katika sehemu mbalimbali kote duniani.
Mohamed (2006) anaongeza kusema kwamba kwa sasa ipo mikakati ya kukifanya Kiswahili kuwa
lugha ya umoja wa nchi za Afrika. Dalili za kufanikiwa kwa mikakati hiyo zimeishaanza kuonekana.

kutokana na lugha ya Kiswahili kuwa miongoni mwa lugha maalumu zinazotumiwa katika mikutano ya umoja wa nchi za Afrika. Rais mstaafu wa msumbiji bwana Chisano na rais wa Tanzania dkt Jakaya Kikwete ni miongoni mwa viongozi wakubwa wanaotumia lugha ya Kiswahili katika vikao vya mataifa ya Afrika.

Mohamed (2006) anashadidia kwamba kiongozi wa Lybia kanali Mohamed Al-Qaddafi (kwa sasa ni marehemu) alionyesha dhamira ya dhati kabisa kukifanya Kiswahili kuwa ndyo lugha kuu barani Afrika.
Nia yake njema bwana kanali Mohamed Al-Quddafi juu ya kukifanya Kiswahili kionekane pale
serikali yake ilipoamua kutoa fedha za kuwasomesha wanafunzi wa Lybia, lugha ya Kiswahili ngazi mabalimbali ili wapatikane walybia ambao ni walimu wa lugha ya Kiswahili (Ghanem; 2005,
Mohamed; 2006, ohwida; 2006).

Wanafunzi hao kutoka lybia wanasomea katika vyuo mbalimbali ndani na Nje ya Lybia, mfano wapo wanafunzi toka Lybia wanasomea Tanzania, Kenya na nchi nyingiine za Afrika. Hata baada ya mapinduzi ya Lybia, sera ya kukieneza Kiswahili bado imeshikiliwa na viongozi wapya wa serikali.
Lugha ya Kiswahili inatambuliwa kama lugha ya kimataifa kwa sababu inatumika katika shughuli za kiuchumi, kidini na kisiasa katika ngazi za kimataifa. Vyuo vingi barani Afrika, Ulaya, Asia na
Marekani vinafundisha somo la Kiswahili.

Vituo vingi vya redio hurusha matangazo yao kwa lugha ya Kiswahili pia. Kiswahili ni miongoni
mwa lugha zilizotafitiwa sana na kuandikiwa vitabu vingi na makamusi. Maandishi mengi ya
Kiswahili yamechapishwa na kusambazwa yakiwemo majarida, vitabu vya dini, riwaya, tamthilia,
mashairi na nyimbo zinazoimbwa pamoja na vitabu vya hadithi fupi. Kazi nyingi pia zimetafsiriwa
kwa Kiswahili.

Wazungumzaji wa Kiswahili wanakadiriwa kuwa zaidi ya watu milioni 140, ( (R.M,
1998) Chimerah 1998; Lewis na wenzake 2013) katika makala ya Ethnologue Toleo la 17
Kwa mujibu wa (Nkwera, 2003) waarabu walifika pwani ya Afrika mashariki karne ya kumi.
Walipofika hapa waliwakuta wenyeji wanazungmza Kiswahili na kutokana na nia ya kueneza
biashara yao hususan ile ya watumwa, walishirikiana sana na watumwa katika dini, biashara na
kuoana. Waarabu walitumia lugha ya Kiswahili kila walipopita kufanya biashara yao. Lugha ilikuwa ya muhimu sana katika mawasiliano ya kila jambo walilolifanya waarabu kati yao na wenyeji hususan kwa kuwatumia watumwa wao. Kwa kufanya hivyo, walijikuta tayari wanaeneza Kiswahili.

Katika kuhakikisha kuwa lugha hii inafundishwa vyema na biashara inaendelea bila tatizo, waarabu walianzisha vituo maalumu kwa ajili ya biashara na huo huo kufundisha dini ya kiislamu. Vituo vya kibiashara kamavile Tabora, Ujiji, vilikuwa na umuhimu mkubwa sana katika kueneza dini ya kiislamu na lugha ya Kiswahili.

Zifuatazo ni njia tofauti zinzoweza kutumiwa kukuza na kueneza Kiswahili Nchini Uganda,

Matumizi ya Kiswahili katiika vyombo vya habari, matumizi ya lugha ya Kiswahili katika vyombo vya habari husambaza lugha kwa kasi sana dhidi ya aina yeyote ile kwasababu vinatapakaa mahali pengi ikilinganishwa na njia nyingine kama ufundishaji katika shule nakadhalika.

Uwekaji wa sera madhubuti zenye kushika na kusukuma gurudumu la Kiswahili mbele. Serikali ina mchango mkubwa katika ukuzaji Kiswahili. Sera faafu na zinazotekelezwa zinafaa kuwekwa ili kuhamasisha jamii kuhusu umuhimu wa kujifunza Kiswahili ili lugha iweze kushika mzizi imara nchini Uganda.

Kiswahili lazima kifundishwe kuanzia darasa za chini ya shule za msingi ili kuwapa wanafunzi msingi bora wa matumizi. Hili litasaidia kukuza umilisi wa wanafunzi katika matumizi ya Kiswahili nchini.

Kiswahili kifundishwe katika taaasisi kuu za kielimu na na kampuni za kiserikali kama kozi ya lazima, kwamfano vyuoni, vyuo vya walimu,nk .Hili litasaidia kutekeleza matumizi katika shughuli nyingi za Kiserikali.

Kiswahili kitumiwe kama lugha ya kufundishia kama ilivyo lugha ya Kiingereza sasa. lugha ya kiswahili ikitumiwa kama lugha ya kufundishia katika shule za msingi, sekondari na Taasisi za kielimu itawapa wanafunzi na wananchi kwa ujumla nafasi ya kutumia Kiswahili kwa njia pana.

kKiswahili kifanywe kama somo la lazima nchini mwangu ili kitumike na kila mwananchi. Jambo hili litawafanya na kuwalazimisha wananchi wote kujifunza kutumia lugha kwa ajili ya mawasiliano ya jumla.

Uandaji wa makongamano ya wanafunzi ili kuhamasisha matumizi ya lugh hii. Jambo hili pia litawahimiza watoto kutumia lugha hii hasa pakiwepo kupewa tuzo tofauti kwa washindi wa midahalo na mijadala ya wanafunzi.

Hivyobasi, serikali inachukua jukumu kubwa kuhamasihsa na kudumisha lugha yeyote ile kwa kutumia vyombo vya habari na kuilazimisha kufundishwa na kutumiwa kama lugha ya kufundishia.

Maandishi kuhusu changamoto zinazokumba ukuzaji na uendelezaji wa Kiswahili
Pamoja na mafanikio hayo, zimekuwapo changamoto kadhaa zinazoathiri maendeleo ya Kiswahili.
Baadhi ya changamoto hizo ni:
Upotoshwaji wa lugha ya Kiswahili, Upotwashwaji wa Kiswahili hutokea kwa namna kadhaa kwamfano,) tunafahamishwa kwamba lugha ya maandishi ya Kiswahili nchini Uganda ilianza kutumika katika Baraza la Kifalme la Buganda na Bunyoro, hata kabla ya ukoloni (1862). Nchini Uganda Kiswahili kilitumika katika shughuli za biashara, dini na mila.

Wakoloni walipofika walikuta lugha hii inatumika, ingawa sio kwa kiwango kikubwa.
Wakoloni walikitumia katika maswala ya kiserikali na kidini. Lakini maendeleo ya Kiswahili nchini
Uganda yalikuwa duni sana ukilinganisha na Tanganyika na Kenya.
Maganga, (1997) anaeleza kuwa Sababu zilizokifanya Kiswahili nchini Uganda kuwa duni sana
ukilinganisha na Tanganyika na Kenya ni kama ifuatavyo:

(a) Waganda walikiona Kiswahili kwamba ni lugha ya ki-Islamu, na Waislamu ni maadui wa dini
ya Kikristo, na kwa hiyo, Waislamu ni maadui wa Wakristo. Hivi ndivyo ilivyoaminika wakati ule
huko Uganda.Kwa mantiki hiyo, kukipenda Kiswahili waliona ni kuwakaribisha Waislamu ambao ni maadui wakubwa wa Wakristo, kwani Kiswahili kilimaanisha Uislamu.

(b) Katika kufundishia elimu, mkazo zaidi ulikuwa katika matumizi ya Kiingereza na lugha ya
Bunganda. Kiswahili kilitumika katika sehemu chache tu kwa upande wa Elimu, kama vile Jimbo la
Mashariki (isipokuwa Busoga), sehemu za Kaskazini na Magharibi ya Nile.Kwa msingi huo,
Bunyoro, Toro, Ankole na Buganda hazikufundishwa lugha ya Kiswahili.

(c) Watawala na viongozi pia walipinga kuenezwa kwa Kiswahili nchini Uganda. Kabaka Daudi na
Maaskofu wa Uganda walipinga kuenezwa kwa Kiswahili nchini Uganda; badala yake walipendelea lugha ya Luganda iwe lugha rasmi ya Uganda. Kutokana na hatua hii, Kiswahili kilitengwa kuhusishwa katika shughuli au mipango ya maendeleo ya Uganda hasa katika maeneo ya Buganda, na kwahivyo hadi sasa kujifunzia katika jamii hiyo linakuwa suala gumu hasa katika shule zilizomo katikati mwa Uganda.

Kiswahili kilididimizwa zaidi na Tume ya Kifalme ya Afrika Mashariki ambayo ilizuia kutumika
kwa Kiswahili na Vyombo vya Serikali, Kiingereza peke yake ndicho kilichopewa kipaumbele
badala ya Kiswahili.

(d) Nchini Uganda Kiswahili kilifikiriwa kwamba ni lugha ya watumwa. Na kwa kuwa Kiswahili
kilitumiwa zaidi na Polisi na Wanajeshi ambao, kwa bahati mbaya mara nyingi walikosa nidhamu,
wananchi wengi waliichukia lugha hii kwa kuinasibisha na utumwa. Kwa msingi huo, watu wengi kwa ujumla wao hawakuwa tayari kukipokea Kiswahili.

(e) (Mnamo, 1960) na (Maganga, 1997) Serikali ya Uganda iliporuhusu na kulazimisha Kiswahili
kitumike nchini Uganda; Kiingereza na lugha za kikabila zilikuwa tayari zinatawala mawasiliano
Uganda nzima. Hata baada kulazimisha Kiswahili kama somo la lazima katika mtaala wa kidato cha kwanza na pili, bado baadhi ya shule hazijapokea mradi huo jambo ambalo hadi sasa linatatiza ujifunzaji wa lugha ya Kiswahili.

(f) Kwa ujumla wakati wa ukoloni, matumizi ya Kiswahili nchini Uganda yalibakia sehemu za
Kaskazini tu, tena mapolisi, wanajeshi na madereva wa taksi tu, ndio waliotumia Kiswahili; na
watumishi hotelini waliongea Kiswahili cha kibiashara. hadi sasa mtazamo potofu umewatawala wananchi wengi kuwa Kiswahili ni lugha ya wanajeshi.

Wazazi wa wanafunzi wenyewe wanakatiza watoto wao tamaa na matumaini katika kusoma lugha ya Kiswahili hasa katika maeneo ya Buganda na karibu jambo ambalo bado linaendelea kuleta utata katika ujifunzaji wa lugha hii ikiwa wazazi wanatukatiza kama wanafunzi.

Uchanganyaji wa Kiswahili na kingereza pia ni suala linalotatiza ujifunzaji wa lugha ya Kiswahili, Kutumia Kiswahili kwa maneno yasio sanifu na pia matumizi ya Kiswahili uliathiriwa na sarufi ya lugha za kikabila hususan kimatamshi na kimuundo.

Athari za lugha za kigeni, Tatizo la kutokithamini Kiswahili miongoni mwa wanajamii ni changamoto ya kuathiriwa na kasumba za ukoloni ambapo wanajamii huthamini zaidi lugha za kigeni hususan kingereza. wazungumzaji wa lugha ya Kiingereza wanachukuliwa kama wenye nyadhifa na hivyo kutumia Kiswahili inakuwa ni kuogofya watu wengine eti wewe ni mwezi jambo ambalo wakati mwengine kama wanafunzi na walimu hawaongei Kiswahili.

Kutokuwepo uwiano wa kimatumizi, Hii ni changamoto nyengine ambapo Kiswahili hakina uwiano wa kimatumizi katika nchi nzima, tofauti hizi zipo kutokana na jamii moja na nyingine kuathiriwa na lugha mama. mfano Waganda wanaathiriwa na luganda, wanyankore wanaathiriwa na Runyankore, Wasoga wanaathiriwa na Lusoga. Kwahivyo hakuna uwiano wa matumizi na hili linazua changamoto kubwa katika ujifunzaji wa lugha ya kiswahili nchini Uganda.

Ukosefu wa sera zenye msingi, kwamfano nchini Uganda Kiswahili kikatiba kinatambulika kama lugha rasmi ya pili lakini hakuna sera madhubuti zinazotekeleza utumizi wa Kiswahili. sera zisizo na maana zinazua utata. Pia NCDC imepitisha mtaala mpya wa sekondari za chini lakini hadi sasa baadhi ya shule hazijatekeleza wala kujali kuwajiri walimu Kufundisha Kiswahili kwasababu hawaoni adhabu ya kutotekeleza.

Malengo na mipango ya vyombo vya ukuzaji Kiswahili.
Juhudi za ukuzaji Kiswahili zinaonekana hazina mashiko kutokana na kutokuwepo idadi kubwa ya
vyombo vya ukuzaji Kiswahili. Nchini Uganda UBC tv, Radio Nyumbani Kamwenge, UBC radio, BBC swahili, DW tv nndivyo vyombo kwa sasa ambavyo vinajaribu kuendeleza Kiswahili. Vyombo vya habari vingine havijali katika harakati za kuendeleza Kiswahili jambo ambalo linarudisha mchakato wa ujifunzaji nyuma.

Uhaba wa wataalamu, Uhaba wa wataalamu katika vyombo vya ukuzaji wa Kiswahili husababisha vyombo kutofanya na kutekeleza malengo kwa ufanisi. Inasemekana walimu wa Kiswahili bado ni wachache na hawatoshi. Serikali haijapanga rasmi pia kuajiri wale waliopo na labda kutoa idhini ili Kiswahili kifundishwe katika Tasiisi za Juu za Kielimu.

Kutokwepo mipango ya kukitumia Kiswahili kama lugha ya kufundishia, Ni tatizo jengine linalokwamisha ujifunzaji na maendeleo ya Kiswahili. Kwa kutotekelezwa kwa mpango wa
kukitumia Kiswahili kama lugha ya kufundishia katika ngazi zote za elimu nchini, na hivyo kutoa
nafasi hasa kwa lugha za kigeni kama vile Kiingereza kustawi zaidi na hivyo kuathiri nafasi ya
Kiswahili katika jamii.

Siku ya Walimu huadhimishwa kote nchini leo tarehe tano oktoba 2022 kwa walimu wote huko ambao wamesaidia wanafunzi na watu wengi kujenga jamii bora yenye maendeleo ya kila aina. 
Siku ya Walimu huadhimishwa ili kuwaenzi walimu ambao wamejitolea mhanga kwa ajili ya kizazi kipya cha nchi yetu—kuwaongoza na kuwasaidia kuwa watu bora kila siku. Walimu wana jukumu kubwa katika kuunda mustakabali wa watu. Na hivyo,leo walimu kote nchini wanaheshimiwa.

Siku ya walimu pia huadhimishwa kwa ukumbusho wa Dkt Sarvepalli Radhakrishnan ambaye alikuja kuwa Rais wa India mnamo 1962. Alikuwa mtu mwenye upendo na busara sana ambaye alikuwa tayari kila wakati kusaidia watu kujifunza na kupata maarifa. Marafiki zake na wanafunzi wa zamani walikuwa wamependekeza siku yake ya kuzaliwa, ambayo ni tarehe tano oktoba kila mwaka iadhimishwe kwa heshima yake. 

Lakini alisisitiza kwamba siku yake ya kuzaliwa iadhimishwe kama Siku ya Mwalimu. Hii ilionyesha heshima yake na kujitolea kwa walimu. Na baada ya hapo, oktoba 5 ilianza kusherehekewa kama Siku ya Mwalimu. Hafla hii iliadhimishwa tangu 1962, mwaka ambao Dkt Radhakrishnan alikuwa amechukua wadhifa wa Rais wa India.

Umuhimu wa Siku ya Walimu
Anayeunda akili za watoto na kizazi kijacho ndio shujaa halisi wa ulimwengu na si mwengine bali ni Walimu. 
walimu Wana subira kama ya mungu ya kukabiliana na watoto na pia kuwaongoza kuwa raia wema wa nchi yao. 

Walimu hutoa maarifa, maadili na imani kwa watoto ambavyo huwasaidia kufanya maamuzi bora baadaye maishani. 

Wanachukua jukumu kubwa katika kusaidia watu kufanikiwa katika maisha na kazi zao. Ushauri wao muhimu utabaki kwa wanafunzi ambao wamewafundisha. Ili kuheshimu watu muhimu kama hao katika maisha yetu, lazima Siku ya Mwalimu inadhimishwe kote nchini.

Siku ya Mwalimu huadhimishwa ili kuwaheshimu walimu kwa mwongozo na usaidizi wao. Inaadhimishwa pia kuadhimisha kumbukumbu ya kuzaliwa kwa Dkt Sarvepalli Radhakrishnan, ambaye alikua rais wa India mnamo 1962.

Je, lengo la mwalimu ni nini?
Lengo la mwalimu ni kukuza ujifunzaji. Jukumu la mwalimu ni kumfundisha mwanafunzi kujifunza na kumudu dhana, kanuni na ujuzi mpya.

Mwalimu Johnpaul Arigumaho anawatakia maadhimisho mema ya siku ya walimu. 

Msanii wa wa nyimbo za kidini Peace Mbabazi aliimba wimbo “TUWE NA UTU” kwasababu utu unazidi vitu ulivyonavyo:

Katika nchi moja ya bara la Afrika palikuwepo Mfalme mmoja ambaye alioa wake wanne Mbabazi, Babirye, Jubeki, na Adoko. Siku moja Mfalme aliugua kiasi kwamba alijiona anakufa, akaogopa upweke huko ahera.

Ilimbidi awaulize wake zake swali moja lakini kila moja kwa wakati tofauti. Alianza na mke wa nne Jubeki ambaye alikuwa anampenda sana, zaidi ya wake zake wengine wote. Mke huyu alikuwa anamununulia vitu vingi na vya thamani sana.

Mfalme alianza:
Mke wangu mpenzi, je nikifa leo uko tayari kufa nami na kufuatana nami ahera?

Jubeki alijibu:
“Samahani, haiwezekani hata kidogo, siwezi kufuatana nawe”, akaondoka zake.

Majibu ya mke wa tatu ambaye ni Adoko hayakuwa tofauti sana na yale ya mke wa nne, kwani alisema:
“Mimi ninayapenda sana maisha yangu, sitaweza kwenda nawe, ila itanipasa niolewe na mtu mwingine”.

Majibu ya mke wa pili ambaye ni Babirye yalikuwa hivi:
“Siwezi kwenda nawe ila nitakuandalia mazishi na nitayasimamia vizuri hadi mwisho, lakini sitafuatana nawe”.

Wakati anamjibu hivyo, ilisikika sauti ikisema:
“Nitaishi nawe milele katika raha na shida, hata kama ni maisha baada ya kufa”.

Mfalme aligundua kuwa aliyekuwa anaongea ni mke wake wa kwanza Mbabazi ambaye alikuwa hamjali wala kumtunza wakati akiwa na nguvu zake. Baada ya kutambua makosa yake, Mfalme alimwomba mke wake wa kwanza msamaha kwa kutomjali wala kumtunza kwa muda wote alioishi naye.

Mazungumzo haya yanatufundisha kuwa, kila binadamu ana wake wanne. Mke wa nne ni MWILI ambao huwa tunaugharamia na kuupamba kwa vitu vya thamani na nguo za gharama kubwa lakini baada ya kufa hatufuatani na mwili huo.

Mke wa tatu ni MALI zetu ambazo tunajikusanyia kwa wingi lakini siku ya mwisho hatuwezi kufuatana nazo. Mali zote huwa zinaachwa na kugawiwa kwa ndugu wanaobaki. Hii ni sawasawa na mke wa tatu alivyosema kuwa ataolewana mtu mwingine.

Mke wa pili anafananishwa na marafiki na familia zetu. Hawa watu huwa tunawathamini, tunawaamini na kuwapenda sana lakini nao pia hawawezi kwenda nasi zaidi ya kufika makaburini.

Mke wa kwanza ni ROHO YA UTU wetu ambao mara nyingi hatutilii maanani wala kuujali. Roho ya utu ndio pekee ambayo itatufuata hata baada ya kufa. Ndugu zangu tupiganie utu kwasababu utu ni vitu. Kudharau, kukejeli, umbeya, Kiu, uchawi na ulozi ni vya Nini?

Kwa hiyo tunapaswa kuijali miili yetu ili iwe na afya njema, kufurahia na kufaidi mali zetu tungali hai. Hali kadhalika, tuwathamini na kuwafurahia marafiki na familia zetu kwa upendo wanaotupa. Pamoja na hayo yote tukumbuke pia kutunza roho zetu kwa sababu roho ni chanzo cha maisha yetu na rafiki mwaminifu na wa ukweli. Utu ni vitu.

Hata hivyo kuwa na marafiki wengi si hoja, hoja ni kuweza kuwachambua na kuwamudu. Hapa duniani tunapita na kila moja ataenda peke yake siku zake zikifika.

Usipiganie vitu ambavyo huenda ukakosa UTU

RAFIKI WA KWELI NI NANI?

Katika nchi moja ya ughaibuni alitokea Mfalme mmoja ambaye alioa wake wanne. Siku moja Mfalme aliugua kiasi kwamba alijiona anakufa, akaogopa upweke huko ahera.

Ilimbidi awaulize wake zake swali moja lakini kila moja kwa wakati tofauti. Alianza na mke wa nne ambaye alikuwa anampenda sana, zaidi ya wake zake wengine wote. Mke huyu alikuwa anamununulia vitu vingi na vya thamani sana.

Mfalme alianza:
Mke wangu mpenzi, je nikifa leo uko tayari kufa nami na kufuatana nami ahera?

Mke wa nne alijibu:
“Samahani, haiwezekani hata kidogo, siwezi kufuatana nawe”, akaondoka zake.

Majibu ya mke wa tatu hayakuwa tofauti sana na yale ya mke wa nne, kwani alisema:
“Mimi ninayapenda sana maisha yangu, sitaweza kwenda nawe, ila itanipasa niolewe na mtu mwingine”.

Majibu ya mke wa pili yalikuwa hivi:
“Siwezi kwenda nawe ila nitakuandalia mazishi na nitayasimamia vizuri hadi mwisho, lakini sitafuatana nawe”.

Wakati anamjibu hivyo, ilisikika sauti ikisema:
“Nitaishi nawe milele katika raha na shida, hata kama ni maisha baada ya kufa”.

Mfalme aligundua kuwa aliyekuwa anaongea ni mke wake wa kwanza ambaye alikuwa hamjali wala kumtunza wakati akiwa na nguvu zake. Baada ya kutambua makosa yake, Mfalme alimwomba mke wake wa kwanza msamaha kwa kutomjali wala kumtunza kwa muda wote alioishi naye.

Mazungumzo haya yanatufundisha kuwa, kila binadamu ana wake wanne. Mke wa nne ni MWILI ambao huwa tunaugharamia na kuupamba kwa vitu vya thamani na nguo za gharama kubwa lakini baada ya kufa hatufuatani na mwili huo.

Mke wa tatu ni MALI zetu ambazo tunajikusanyia kwa wingi lakini siku ya mwisho hatuwezi kufuatana nazo. Mali zote huwa zinaachwa na kugawiwa kwa ndugu wanaobaki. Hii ni sawasawa na mke wa tatu alivyosema kuwa ataolewana mtu mwingine.

Mke wa pili anafananishwa na marafiki na familia zetu. Hawa watu huwa tunawathamini, tunawaamini na kuwapenda sana lakini nao pia hawawezi kwenda nasi zaidi ya kufika makaburini.

Mke wa kwanza ni ROHO zetu ambazo mara nyingi hatuzitilii maanani wala kuzijali. Roho ndizo pekee ambazo zitatufuata hata baada ya kufa. Ndugu zangu tupiganie utu kwasababu utu ni vitu. Kudharau, kukejeli, umbeya, Kiu, uchawi na ulozi ni vya Nini?

Kwa hiyo tunaaswa kuijali miili yetu ili iwe na afya njema, kufurahia na kufaidi mali zetu tungali hai. Hali kadhalika, tuwathamini na kuwafurahia marafiki na familia zetu kwa upendo wanaotupa. Pamoja na hayo yote tukumbuke pia kutunza roho zetu kwa sababu roho ni chanzo cha maisha yetu na rafiki mwaminifu na wa ukweli. Utu ni vitu.

Hata hivyo kuwa na marafiki wengi si hoja, hoja ni kuweza kuwachambua na kuwamudu. Hapa duniani tunapita na kila moja

ataenda peke yake siku zake zikifika.

MTAFUTA YOTE HUKOSA YOTE

Watu wasio na msimamo thabiti wa maisha ni watu walio na tamaa, watu wanaopenda kushiriki katika mambo ambayo ni makubwa kupita uwezo wao huishia pabaya kwa sababu ya tamaa. Watu hawa hupenda kushika hiki mara kile bila mafanikio. Tuchukue mfano wa vijana wanaotafuta ajira kwenye makampuni ama mashirika fulani. Akienda huku anaona hakufai, akienda kule anaona hakufai, badala ya kutulia mahali pamoja na kuangalia ataendeleaje mahali hapo anarukia sehemu nyingine. Huko kuruka ruka kwake kunamsababishia mwisho wa siku kukosa sehemu zote. Katika maisha yatupasa kuwa na subira, tamaa ni mbaya, pupa ni mbaya. Tuzingatie mambo tunayoyafanya na kufanya maamuzi ya busara ili mwisho wa siku tusikose yote.

ASIYESIKIA LA MKUU HUVUNJIKA MGUU

Yeyote asiyesikia analoambiwa na wakubwa wake huishia pabaya. Mtoto mmoja tangu akiwa mdogo alianza tabia ya udokozi akiwa nyumbani kwao. Wazazi walimkanya lakini hakusikia. Aliendelea na tabia hiyo ya wizi kwa majirani na shuleni, alikanywa na waalimu wake, napo pia hakusikia. Alipomaliza darasa la saba alifaulu lakini akachagua kuendelea na tabia yake ya wizi. Aliamua kujiunga na makundi mabaya, makundi ya majambazi wenye uzoefu jijini Kampala. Siku moja walienda kuiba benki, kwa bahati mbaya yule kijana alipigwa risasi na kufariki pale pale, wenzake wazoefu walitoroka. Wazazi wake walisikitika sana kumkosa mtoto wao. Lakini wana jamii walisikika wakisema ama kweli sikio la kufa halisikii. Endapo angewasikiliza wazazi na wote waliomkanya tangu utoto wake, haya yote yasingemkuta. Kwa upande wa jamii na taifa, kazi ikipotea kwenye nyanja za kielimu, kiuchumi na kisiasa., jiajiri mwenyewe. Kisa hiki kina funzo kubwa kwa vijana wetu. Yawapasa wawe wasikivu, wazingatie yale wanayoaswa na wakubwa zao kwani “asiyesikia la mkuu huvunjika mguu”.

KIKULACHO KINGUONI MWAKO.

Maranyingi binadamu huathiriwa na binadamu mwenzake. Matatizo tuyapatayo katika maisha huweza kusababishwa na watu tunaoishi nao kwa karibu. Ni watu ambao tunawaini sana na hata kuwashirikisha yale ya moyoni. Watu hawa huweza kutumia taarifa/siri zetu kama fimbo ya kutuchapia. Hii ina maana kuwa yatupasa kuwa waangalifu kwenye mahusiano yetu mbali mbali. Kumbuka, mara nyingi, adui yako ni yule yule anayekujua sana, aliyekuzoea sana na anayekula pamoja nawe.

UKIINULIWA TULIZANA

Pakitokea panya mmoja kwenye kijiji jirani jijini Mbale. Panya huyo alimeza kipande cha dhahabu cha mwenye nyumba ya jirani. Mwenye nyumba hiyo alipogundua kuwa dhahabu yake ilikuwa imemezwa na panya aliamua kumtafuta mwindaji ili amtafutie yule panya na kumuua ili aipate dhahabu yake. Kitendo hicho cha mwindaji kumtafuta panya kiliwashangaza sana wanakijiji kwa sababu panya walikuwa wengi pale kijijini kwao na walikuwa wanaishi kwenye mkusanyiko na hivyo kuwa pamoja daima. Walijiuliza, mwindaji atamtambuaje huyo panya? Lakini katika hali isiyo ya kawaida alitokea panya moja ambaye alianza tabia ya kujitenga tenga na panya wenzie.

Hivyo mwindaji alipofika wala hakupata shida kabisa kwani moja kwa moja alimlenga yule panya ambaye alikuwa hachangamani na wenzie. Mwindaji na mwenye nyumba walimpasua yule panya na kweli wakakuta kile kipande cha dhahabu. Mwenye nyumba alishangaa na kufurahi sana.

Hatimaye alimuuliza mwindaji kwamba alijuaje kama ni huyo panya aliyemeza ile dhahabu? Mwindaji alimjibu kiurahisi sana kwa kusema: “wapumbavu wakipata utajiri huwa hawapendi kujishirikisha na wenzao. (When stupid people get rich they don’t mix with others)

Somo lingine la nyongeza na la busara ni kwamba ukifanikiwa au ukibarikiwa kupata utajiri inakupasa uache majivuno ama majigambo. Ni vema ukabaki kama vile ulivyokuwa mwanzo. Utu wako utabakia kuwa wa thamani mbele za watu.

USICHEKE MWENZAKO KWA YALIYOMTOKEA

Binadamu hupitia mambo mengi katika maisha, mambo magumu na mepesi, mazuri na mabaya. Mathalan, mtu anazaliwa akiwa na viungo vya mwili vilivyokamilika, kwa bahati mbaya anapata ajali na kupoteza baadhi ya viungo vyake na kusababisha ulemavu. Tunaaswa kutowadharau au kuwacheka watu kutokana na matatizo waliyoyapata kwani hata sisi yaweza kutupata wakati wowote. Ni kweli kabisa kuwa kabla hujaaga dunia, unakuwa bado hajaumbika. Lolote linaweza kukupata wakati wowote.

Katika maisha ya mwanadamu hapa duniani majivuno na kiburi ni kikwazo cha kukurudisha nyuma kimaendeleo.

Katika nchi moja kulikuwa na mfalme mmoja mwenye maringo na dharau sana, aliwaona watu wake kama sio binadamu. Raia wake walikuwa wanamchukia sana, hata wakamwombea afe. Siku moja alipokuwa anahutubia kwenye mkutano wa wazee alithubutu kusema kuwa yeye hajawahi kuiona njaa na angefurahi sana kama angempata mtu ambaye angeweza kumuonyesha njaa ilipo na inafananaje, kwani huwa anasikia tu kuwa duniani kuna njaa.

Wazee walikasirishwa sana na kauli zake hizo za mara kwa mara. Ndipo mzee mmoja mwenye busara akajitolea na kwenda kumweleza mfalme ya kuwa, yeye yupo tayari kumpeleka na kumwonyesha njaa ilipo, Mfalme alikubali kwenda na huyo mzee ili akaione njaa kwa macho yake.

Mzee yule alitengeneza mikate yake saba na akamwambia mfalme kuwa safari imejiri. Pia alimwambia mfalme asichukue kitu chochote, kwani yeye angechukua kila kitu cha lazima pamoja na chakula kwa ajili ya safari yao. Hali kadhalika, alimwambia kuwa hawatatumia chombo chochote cha usafiri, itawabidi waende kwa miguu, maana huko kwenye njaa hakuendeki na gari, njia pekee ni ya miguu tu.

Siku ya kuondoka ilipowadia, walianza safari alfajiri na mapema. Wakaenda mbali sana na kwa vile mfalme hakuzoea kutembea, ilipofika saa sita akawa amechoka ile mbaya. Njaa nayo ikawa inamuuma sana. Yule mzee akafungua mikate yake na kuanza kula peke yake. Kwa vile njaa haina adabu, Mfalme alimuomba kipande cha mkate lakini yule mzee alimnyima. Kwa kebei alimwambia kuwa yule ambaye anasafiri kwenda kuiona njaa huwa hali chochote. Mfalme alivumilia na baada ya kupumzika waliendelea na safari. Ilipofika jioni, maskini mfalme akashindwa kuendelea na safari na kuomba chakula kwa yule mzee.

Baada ya kumuona mfalme, yule mzee kwa taratibu alimjibu swali lake mfalme ni wapi njaa ilipo. Alimwambia: “hakuna mahali maalumu ambapo ni maskani ya njaa, bali ile anayoihisi ndiyo njaa yenyewe”. Aliendelea kwa kusema: “njaa inamfanya mtu yeyote asiwe na nguvu”. Hivyo yule mzee alimsihi mfalme aweke ahadi kama hatarudia tena vitendo vyake vya majivuno na dharau kwa watu. Asipofanya hivyo kwa kuweka nadhiri yule mzee
atamwacha palepale ili afe kwa njaa. Kutokana na alivyokuwa anajisikia mfalme, wosia wa mzee huyu ulimfanya atii na kuufuata. Mfalme aliapa kwa Mungu kuwa hatarudia tena kuringa, kudharau na kukufuru kama alivyokuwa amezoea.

Hapa tunajifunza mengi nayo ni:

1. Kama umejaliwa kuwa na utajiri, yakupasa umshukuru Mungu, usiwadharau wale ambao hawana.
2. Usitumie madaraka uliyopewa kwa ajili ya kuwanyanyasa wengine.
3. Tuwe na unyenyekevu kwa kila mtu ili siku tutakapopata matatizo wawepo wa kutusaidia..

Hadithi hii inafanana na msemo huu: ‘Adui yako muombee njaa’.
Hapa tumeona pamoja na madaraka aliyokuwa nayo mfalme njaa ilimfundisha kuwa na adabu na utu na hatimaye kuacha majivuno.

Kisha ilikuwa chaguo rahisi kwa wachache yaani kama elfu nyakati hizo. “Hili lilikuwa limefungwa kwa miaka mingapi kweli?” Rafiki yangu Kawaida aliuliza. “Inakaribia mia au labda mia moja na mitano”. Nilimjibu. Kutegemea vile jumba lilikuwa linaonekana, tulikuta tetesi kwamba lilikuwa la wakubwa majenerali katika serikali kutoka sehemu fulani waliopigana vita vya ukombozi msituni. Palikuwepo Watoto wachanga hivi wa miaka kama minne mitano. Tulichukua jukumu la kuwauliza mmiliki wa jengo. Watoto hawakusita wote kwa Pamoja “ni Musaba”. Sisi kama watu wazima hatukuwa na uhakika wala tulijaribu kuchunguza kauli ya Watoto wachanga hawa, tulikubaliana kwamba huenda wenye nyadhifa na mamlaka ndio wanamiliki kila chenye mali humu nchini. Sisi wataalamu chipukizi na waliotamani sana kuandika na kuchunguza kuhusu mafanikio ya serikali, tuligundua kwamba Subira huvuta kheri.

Bado katika jengo la ajabu hilo, kwa miaka mia moja na mitano, jengo lilipaswa kuvutwa na wengi lakini mtu fulani mwenye mamlaka aliliweka kwenye orodha ya urithi na hilo likalifikisha mwisho wake kwasababu hapakuwa na wa kulinunua lakini pia wangekuwa wa kwao wamiliki hela.

Kawaida alikuwa mhakiki na mpenda historia sana. Alitumia mwezi mmoja kuangalia ndani ya jengo hilo, akitafuta mipango ya ujenzi, mawasiliano ya awali na wakati wa ujenzi. Mbinu za ujenzi alisema, ambazo hazipo kwa sasa lakini zilikuwa nzuri sana za aina yake kwa kipindi hicho.

Ilikuwa ni sababu ya sisi kusimama katika mlango mkuu sasa. Tulijifanya wahandisi chipukizi wa ujenzi kwamba na chuo kikuu kiliweza kuandaa ziara kwa hatari yetu wenyewe. Ili tuweze kuwasawishi wanaoishi hapo kutukubali kuingia kumbe sisi ni walimu wa somo la kisanaa yaani Kiswahili. Angalau tungekuwa wa sayansi, tungekubaliwa papohapo kwasababu hata na kiongozi mkuu aliyekuwa anasukuma Gurudumu la nchi kwa takribani miongo minne alikuwa anashabiki wa sayansi. Halikutukatiza kuendelea na utafiti wetu huku tukijifanya wa sayansi. Ndugu yangu Kawaida mnena mengi alianza shughuli zake za kupokonya urembo na uzuri wa jengo hata kabla ya kukubaliwa rasmi kuingia. Nilisimama kando nikimuona akinung’unia huku akijisemesha mwenyewe, “ hawa waliweka mamilioni hapa, watu wanakufa njaa, hizi hela za kujenga jumba hili likabaki bila faida kwa nchi zingepewa watu wa Karamoja waweze kupata chakula” Kawaida alisema huku akitizama jengo sehemu zote kaskazi, mashariki, magharibi na kusini. Miwani yake alitoa ili achunguze kwa makini. Na wakati huo nilipomkaribia nikamwambia tuone njia ya kuingia katika jengo hili.

 Aliyejifanya mmiliki wa jengo alikuwa amehakikisha kuwa tumetia saini katika waraka wa afya na usalama kabla ya kutoa idhini. Saini hizi ziliwekwa ili tukifia ndani asilaumiwe na serikali kwa lile lililotokea.

Kwakuwa watu wote walikuwa na hofu kuingia jengo hilo, mlinzi alitupeleka tu hadi kwenye mlango wa mbele. Alitupa namba yake ya simu ili tumpigie tukimaliza. Tulipomuuliza kwa nini hataki kuingia nasi, hakusema lakini ilikuwa wazi kwangu alikuwa anaogopa kitu. Ndugu yetu Edson tuliyekuwa naye akauliza, “ je mbona giza totoro humu, tutawezaje jamani?” Nilimjibu kwa kumuuliza, je simu yako iko na betri inayotosha? Jibu lake lilikuwa inachukuwa masaa Matano. Basi bila wasiwasi nikamwambia hatutaweza kumaliza masaa hayo yote ndani humu. Kawaida alikuwa kando akijaribu kusafisha miwani yake ili aweze kuingia na kutazama vizuri huku moyo wake ukitiwa na hofu pia juu ya lililokuwa likidhaniwa kuwa ndani.

Lakini hakuna hata mmoja wetu aliyeamini katika mizimu. “Unaweza kuona mambo ya makanisa katika maeneo machafu na wachungaji waongo, Unaweza kugeuza nafasi hii kuwa kanisa kwa urahisi na sote tukawa mapasta tukaanza kuhubiri injiri.” Edson alisema. Simon papohapo alileta mzaha kuhusu mchungaji katika wilaya moja nchini aliyewapiga viboko watumishi wa kanisa na kuwatema mate vinywani mwao ili washike miujiza. Papo nikamkumbuka rais wa nchi Jirani aliyepitisha sheria kuwa kila pasta lazima awe na digrii ya theolojia ili apewe leseni ya kuhubiri injiri nchini humo. Tukatamani hii sheria ingetumika kwetu, basi maskini kondoo wangekuwa na akili timamu sio hadi kuamini mtu akuteme mate kinywani ili uweze kuona miujiza. 

 Nilikuwa nimeleta kipimajoto pamoja nami, na ndani tulipokuwa tumesimama palikuwa na halijoto bora ya kuhifadhi mvinyo. Nyuma ya vizimba vya kutolea fedha kulikuwa na milango minne mikubwa ya chuma kwenye vyumba hivyo. Zilikuwa kubwa na mara moja zilikuwa na kiasi kikubwa cha fedha, dhahabu, na chochote kingine kilichoonekana kuwa cha thamani. Zote zilikuwa tupu sasa, rafu na sakafu zilikuwa zimetawanyika vipande vya vifaa vya benki na kwenye kona, masanduku kadhaa ya kadibodi, yamefunikwa na vumbi zaidi. Nyuma ya kabati hizo kulikuwa na ofisi, zenye urefu wa nusu na vigawanya vioo, madawati na viti vikiwa bado vipo, na vingine vikiwa na droo za kabati za kuhifadhia karatasi za mbao zikiwa wazi nusu. Wengine walikuwa na benchi na moja iliyowekwa kwenye kona kubwa sana, na ilionekana kama ofisi ya meneja.

Tofauti na ofisi nyingine iliyokuwa na vigae vya plastiki, hii ilikuwa na kapeti. Pembeni kulikuwa na kabati kubwa la kioo lililokuwa limeegemezwa likiwa na chupa kadhaa zilizokuwa nusu tupu. “Inaongeza maana mpya kabisa kwa whisky iliyozeeka, usifikirie.” Edson aliitazama lakini hakuipokea. “Nashangaa kwa nini waliiacha,” nilinong’ona.

Mahali hapo palikuwa na hisia Pamoja na dalili za kuwa huenda paliachwa kwa haraka, bila kuchukua kila kitu pamoja nao. Nilitetemeka, lakini haikutokana na baridi……………………………………………………………………………………………………………………………………………………………………………………………………..inaendelea….

Uganda remains a country in East Africa which looks to had lagged behind in as far as Kiswahili development is concerned. Its by power and work of the East African member states that Uganda has come up to embrace the Language since it had been jammed for quite long time.

Uganda’s Swahili has got a very painful history as I had written in the previous articles, this comes after a long struggle of some long time Kiswahili teachers. We applaud Mwalimu Milton Rwabushaija and others who started the struggle.

“Give a dog a bad name and hang him,” goes an old English adage.

True, the idea to implement the teaching and promotion of Kiswahili in Ugandan schools has met with stiff resistance from some educationists and citizens who might be ignorant about it’s benefits.

This is attributed to the fact that Kiswahili used to be a means of communication associated with the brutal armed forces of former dictatorial regimes of Idi Amin and Milton Obote during the time when many Ugandans lost lives and property at the hands of such forces.

Dr John Baptist Okech wrote in a national newspaper saying he was perturbed that since Uganda gained independence in 1962 the government has done very little to promote Kiswahili and wondered whether those regarding it as a language of robbers believe that countries like Tanzania and Kenya are societies of lawless people. I therefore say, a learned Ugandan citizen should take the lead to propose for development of Kiswahili, it’s time to forget the past and look at the development fields only. I used to study in CRE in my Secondary school in Ibanda that “change is the fact of life, if you don’t want to change, change will change you” so Ugandans with such mindset that Swahili is useless, lets accept change.

On July 4, Cabinet approved the implementation of the 21st EAC summit directive to adopt Kiswahili as a language of the community.

The Cabinet directed the compulsory teaching of the language in all primary and secondary schools. They agreed the teaching of the language to commence in 2023.

According to Nile post 21st September 2019, The state minister of Gender, Peace Mutuuzo, announced that all the trained and qualified Kiswahili teachers in Uganda will be absorbed into the public service.

This followed the cabinet’s approval of Kiswahili Council that will be charged with enforcing the teaching of the language in all the schools in the country.

However Hon Mutuuzo noted that the National Swahili Council will help to enforce teaching of the language as one of the ways to unite the people of Uganda since there are many indigenous languages in the country.

“Swahili council will enforce and note that the establishment of Swahili Council will not and is not intended to replace and substitute other local languages of national heritage but to harness benefits of greater and wider integration,” Minister Mutuuzo said.

Minister also noted that Uganda’s qualified Kiswahili teachers will be absorbed in government service.

“We shall employ all of them and the establishment of Kiswahili Council is going to open jobs for teachers who train in Kiswahili in Uganda to teach elsewhere Kiswahili in East African Community,” she said.

She noted that so far the language has been a barrier because there was no body that could standardise Kiswahili in Uganda.

“So our people who train in Kiswahili would not go to any country in East Africa to teach Kiswahili, ”she noted.

Since 1991, Kiswahili has been taught in few schools in Uganda.

With a new roadmap ,members of Kiswahili Council will be appointed soon after parliament passes the Kiswahili Bill which is due for tabling

Basing on Minister’s statement on Swahili Council, we appreciated the idea which is among the directive from the East African Summit.

It’s also our concern to inform the government that since then we have been trying to foster this formation of National Kiswahili Council so that the Kiswahili stake holders should get the grounds to promote Kiswahili in Uganda.

It was our shock yesterday 6th September 2022, when the Minister of East African Affairs Hon Rabecca Kadaga to present before the floor of parliament that Uganda is going to Import Kiswahili teachers from Zanzibar when our own thousands of teachers are not employed!

Rebecca Kadaga, Uganda’s first deputy prime minister and minister for East African affairs, tabled a motion in parliament mandating the adoption of Swahili as the country’s second official language.

The East African Community was reestablished 15 years ago with the goal of promoting free movement of people, goods, and services among East African Community member countries, the use of a single currency, and the adoption of Swahili as a regional language, among other goals.

Swahilli is widely spoken in Kenya and Tanzania, but it is not widely spoken in other East African countries such as Uganda.

Uganda’s first deputy prime minister and minister for East African affairs, Rebecca Kadaga, introduced legislation in parliament mandating the adoption of Swahili as the country’s second official language.

Swahilli is widely spoken in Kenya and Tanzania, but not in other East African countries like Uganda.

According to report of the capacity assessment and development of Kiswahili in East Africa in 2019, Uganda has the capacity to consume and export Kiswahili teachers.

According Prof Keneth Simala the Executive Secretary East African Kiswahili Commission noted that, Uganda has more than enough teachers of Kiswahili. Research conducted by East African Kiswahili Commission.

WHY KISWAHILI SHOULD BE MADE A NATIONAL LANGUAGE

Beside a boundary, a name, a flag, or a currency, what makes a country become a respectable and unique nation is its national language.

Indeed, national language is a clear indicator that represents the national identity of a country. Language is a sensitive issue. It’s also part of a nation and a person’s heritage. To understand and penetrate deep into a community, one must be able to speak and understand the language of the community.  

Fluency in the national language will surely enable the person to fully understand that community’s particular nuances and cultural aspects.

National language is a driving force behind unity of the nation’s people, and makes them distinct from other nations – provided you give your language respect.  Giving respect to your national language means that it should be one’s primary language, as well as the preferred source of communication at every level.

One should know as many languages as one can absorb, but use one’s own language at every level.  History proves that every great leader tried his best to strengthen the national language. China’s revolutionary leader Zedong Mao had a great respect for his own language. Notwithstanding knowing many other languages, he never used them and preferred to use Chinese as his medium of communication.

Former Tanzania’s president HE Dr John Pombe Magufuli (the late) preferred Kiswahili and strengthened it at a National level.

The National language makes the people of a country unique from others, if you respect and speak their language, it can be a favored source of interaction at the level of entry for businesses.

Nations like Singapore and India use English as their official language despite having Malay and Hindi as their national languages respectively. English is an international language, which is taking the place of many national languages in several countries. Still, one must make effort to uphold their national language and not let it die.

In Singapore, there are four official languages- Malay, Tamil, English, and Mandarin, with the speakers of Mandarin and English being the highest in number

Swahili is spoken now in varying degrees in Uganda, Zaire, Rwanda, Burundi, in parts of Ethiopia, Somalia, Zambia, Malawi, Mozambique and Madagascar, and the number of Swahili
speakers is estimated to run as high as 200million in Africa and is today increasing
faster than the number of speakers of any other language

WHAT SHOULD THE GOVERNMENT DO?

It’s our basis to appreciate the government for trying to employ the few Kiswahili teachers out of the many and whom these were Assistant Education Officers (Diploma holders). We well know that Uganda has got quite number of Universities both private and government and these institutions produce mostly bachelors students to teach Swahili language in secondary schools. Its this time when we have complained why is the government not recruiting Education Officers (Degree holders) in Swahili section as per the minister promised?

It’s our duty to inform the government especially Ministry of East African Affairs, Ministry of Public Service, Ministry of Education, Ministry of Gender, Labour and Social development and other support Ministries to recruit all Kiswahili teachers to public service to promote Swahili before bringing Zanzibarians

We therefore advocate for the need to advocate for the need for the government to set up National Kiswahili Council to act as a tool to present issues of Kiswahili.

We advocate for the need to recruit all Kiswahili teachers in Uganda before importing from Zanzibar.

Uganda also assumes that Ugandans don’t know Swahili, please employ our own Ugandans to train all government agencies Swahili language, we know and we can.

We have a National Kiswahili Association (CHAKITAU), the government should reach out the leadership of CHAKITAU before presenting false information that Uganda has no enough Kiswahili teachers.

All public and private higher institutions of learning should be encouraged to start teaching Swahili as teaching subject if faculties of Education and mainstream it to other courses for purposes of communication as we have proposed to some of the Universities.

Ugandan government should support the Ugandan writers/authors of Kiswahili instead of borrowing books from other countries. we have competent writers/authors in Uganda, they lack market for their books and publishing funds. Uganda would take a step if these people are funded and the books marketed.

Public service inline with Ministry of Education present the list of Kiswahili registered teachers who are not recruited to immediately obtain jobs for smooth development of Kiswahili in Uganda.

National Council for Higher Education inline with Ministry of Education set up a general course unit to all higher institutions (teaching Swahili) to equip them with communication skills.

Parliament, Cabinet, Media, Uganda airlines, different Government Ministries should start having Kiswahili lessons to motivate other Ugandan citizens with the negative attitude about Swahili: all these should be trained by Ugandans who are trained and qualified not importing.

Through government funding, the media houses should start broadcasting Kiswahili lessons targeted to elders and hard to reach areas. This would fasten the development of Kiswahili in Uganda.

The ministry of Education should work hand in hand with National Curriculum Development Centre (NCDC) to enforce the curriculum in schools, it has been noted that some schools didn’t bather even to recruit Kiswahili teachers since there is no clear inspection of whether the curriculum is not implemented or not.

As minister mutuuzo said, Uganda does not lack Kiswahili teachers but there was no law to enforce it being taught in schools, we argue the government that before importing, find out whether all Ugandan Kiswahili teachers are consumed.

KISWAHILI SHOULD BE TAUGHT IN THE FOLLOWING AGENCIES FIRST.

THE AIRLINES.

The national carrier flies to more than 15 destinations including Tanzania and Zanzibar which use Kiswahili.

THE CABINET.

Ms Kadaga said all Cabinet ministers will be required to learn the  language.

 “We have agreed that every Monday for the first one hour, that is 9- 10am, we shall take lessons in Kiswahili and then from 10am, we shall conduct our work in the usual way until we are very proficient in the language,” she said.

She added: “Makerere University is going to help us train the Cabinet, organize the online classes so that anybody can take the lessons.”

NON GOVERNMENT AND GOVERNMENT COMPANIES/ORGANISATIONS.

THE JUDICIARY.

THE MEDIA.

Brief Background.

In February 2021, during the 21st EAC summit in Arusha, it was recommended that Uganda adopts Kiswahili as an official language of the community.

The implementation of the directive was approved by President Museveni on July 4 during a Cabinet meeting at State House Entebbe.

Kiswahili, which is spoken in more than 14 countries, was adopted as the official language of the EAC in 2017. It was then adopted by the African Union in February as an official working language.

In 2021, the United Nations Educational, Scientific and Cultural Organization (Unesco) designated July 7 as the World Kiswahili Day after it was recognized as a widely spoken African language.

Uganda becomes the fifth East African country to officialize Swahili following Rwanda in 2017, Kenya in 2010, Tanzania in 1964 and Burundi made it compulsory in 2007.

In 2017, Uganda National Curriculum Development Centre (NCDC) finalized the secondary school curriculum where Swahili was introduced as a compulsory subject alongside English.

It became the first African language, which is spoken by more than 200 million people, to be honored by UNESCO.

Kiswahili, mainly spoken in the East African region, is a fusion of the dialect born of Bantu and Arabic languages, has earned its place of pride as one of the world’s top 10 most spoken languages and Africa’s most widely used native lingua. It enjoys official status national in Kenya, Tanzania and now Uganda. It is also widely spoken in parts of DR Congo, Rwanda and Burundi.

Officially, it was being used in the East African Community (EAC) and the Southern African Development Community (SADC) regional blocs before AU’s adoption.

Over the years, Kiswahili has spread south of the continent, to parts of Zambia, Malawi and Mozambique, while Burundi, Madagascar and the Comoros islands have also adopted it.

In June 2020, South Africa introduced Kiswahili as an optional subject in the hope that the language could become a tool to foster cohesion among Africans.

According to Global Voices—an international multi-lingual organization of writers, translators, academics and digital rights activists—currently, there are more than 7,100 languages spoken around the world, 28 per cent of which are spoken on the African continent.

Despite the existence of some 2,140 local languages in Africa, English, French and Arabic reign supreme.

English on the other hand dominates online spaces in the region.

But this has shrunk to between 51-55 per cent as opposed to 80 per cent on online dominance two decades ago. Projections indicate that Kiswahili, which is now online, will become an increasingly important instrument of trade.

Kiswahili is taught in universities around the world, including in China, while in the USA, an estimated 100 universities offer Kiswahili courses, including Harvard University.

Concerned Citizen: Mwalimu Johnpaul Arigumaho:

RIWAYA YA KISWAHILI NA SIFA ZAKE
MAANA YA RIWAYA NA AINA ZA RIWAYA:
Riwaya imefasiliwa na wataalamu mbalimbali miongoni mwao nikama vile, Encyclopedia Americana (EA), Jz. 20 (1982:510f) wakinukuliwa naMulokozi (1996) wanasema, riwaya kuwa ni hadithi ya kubuni inayotosha kuwa kitabu.
Udhaifu; Maelezo haya yanaibua utata kwani hayafafanui kitabu kinapaswa kuwa na urefu kiasi
gani.
Mathalani kwa mujibu wa UNESCO katika Mulokozi (1996) kitabu ni chapisho lolote lenye kurasa 48 au zaidi. Ama urefu wa kitabu hautegemei idadi ya kurasa tu pia unategemea ukubwa wa kurasa (upana na kina) ukubwa wa maandishi na mpangilio wake.
Encyclopedia Britanica EB, Jz.8, (1985:810) wakinukuliwa naMulokozi (1996) wanaeleza kuwa,
riwaya ni masimulizi marefu ya kinathari yaliyochangamana kiasi, yenye kuzungumzia tajriba ya
maisha ya binadamu kwa ubunifu.

Udhaifu: Udhaifu wa hoja hii ni kwamba wamejikita katika kigezo cha urefu, lakini hatujui urefu huo wapaswa kuwa kiasi gani.
Wamitila (2002) Senkoro(2011) na hawakubaliani na kigezo cha kufasili riwaya kwa kutumia
kigezo cha urefu. Mfano Senkoro anaeleza kuwa ,“Ikiwa tutakichukua kipimo cha jumla ya
maneno (75,000) kuwa kielelezo cha riwaya basi itaonekana kuwa tuna riwaya chache mno katika
fasihi kwa hali hii nadhani sifa ya mchangamano ni nzuri zaidi kuelezea maana ya riwaya” (uk.
56)

Naye Wamitila anendelea kuelezea kuhusiana na suala la urefu kuwa,“Kigezo hiki cha urefu hakifai tunapoziangalia kazi za fasihi ya Kiswahili…Mfano kazi mbili za E. Kezilahabi,“Nagona
na Mizingile” hazina idadi kubwa ya maneno lakini ni riwaya”.
Wamitila (2002) na Senkoro (2011) wanasema riwaya nikisa mchangamano ambacho huweza
kuchambuliwa kupimwa kwamapana na marefu kifani na kimaudhui.

Riwaya ni kisa au mkusanyiko wa visa, vyenye urefu unaoviruhusu vitambe na kutambaa mahali
pengi na kuambaa vizingiti vingi vya maisha kama apendavyo mwandishi wake.
Riwaya basi ni hadithi ndefu ya kubuni,yenye visa vingi, wahusika zaidi ya mmoja, na yenye
mazungumzona maelezo yanayozingatia kwa undani na upana, maisha ya jamii.Riwaya hutoa
picha ya jumla ya maisha ya mtu toka nyumbani hadikatika kiwango cha taifa na dunia nzima.
Madumula (2009), Riwaya ni masimulizi marefu ya kubuni yaliyo katika mtindo wa kubuni
yakisawili mtindo maalumu na madhumuni maalumu. Mhusika katika Riwaya anakuwa ni
kipaza sauti cha mwandishi.
Hivyobasi; Riwaya ni masimulizi ya kubuni yenye msuko au mpangilio fulani wa matukio au ploti inayofungamana na wakati au kusawiri wakati na yenye visa vingi vivavyotendeka katika wakati fulani na yenye mawanda mapana yenye mchangamano wa dhamira, visa na wahusika.

MAANA YA RIWAYA KISWAHILI:
Riwaya ya Kiswahili ni ile ambayo inafungamana na utamaduni wa jamii ya waswahili katika lugha ya Kiswahili ambao hupatikana katika nchi ya Afrika Mashariki. Pia ni ile riwaya ambayo inawahusu waswahili wenyewe.

VIPENGELE VYA MSINGI KATIKA RIWAYA;
Ili kujua maana ya riwaya ni vyema kuzingatia mambo kadhaa ambayo ndiyo ya msingi, na mambo hayo ni;
1) Lazima riwaya iwe na lugha ya kinathari,
2) Isawiri maisha ya jamii,
3) Iwe na masimulizi ya kubuni na visa virefu,
4) Wahusika zaidi ya mmoja,
5) Iwe na mpangilio na msuko wa matukio,
6) Lazima na maneno kuanzia elfu thelathini na tano na kuendelea, na
7) Riwaya ni lazima ifungamane na wakati yaani visa na matukio ni lazima viendane na matukio.

HISTORIA FUPI YA RIWAYA:
Riwaya ilizuka kutokana na maendeleo ya mageuzi ya kiutamaduni. Suala la ukoloni na uvumbuzi pia liliumba hali ambazo zilihitaji kuelezwa kwa mawanda zaidi ya yale ya ngano na hadithi fupi. Hapo hapo kuzuka kwa miji na viwanda pamoja na maendeleo ya wasomaji yalifanya riwaya nyingi ziandikwe.
Uchangamano wa maisha ya jamii kisiasa, kiuchumi na kiutamaduni wenyewe ulizusha haja ya kuwa na utanzu wa fasihi ulio na uchangamano kifani na kimaudhui.
Kupanuka kwa usomaji, hasa wakati wa mapinduzi ya viwanda huko Ulaya, kuliwafanya waandishi waandike waandiko marefu kwani sasa walikuwapo wasomaji hasa wanawake waliobaki majumbani wakati waume zao walipokwenda viwandani, wasomaji ambao muda wao
uliwaruhusu kusoma maandiko marefu marefu ijapokuwa hii lilikuwa jambo la baadaye sana
wakati wa kina Charles Dickens. Hii historia fupi ya chimbuko. Senkoro (2011:55).

CHIMBUKO YA RIWAYA YA KISWAHILI;
Tanzu za asili zinaonyesha kuwa ndio zilichangia kwa kiasi kikubwa sana katika kuibua riwaya
za Kiswahili. Na yafuatayo ni mawazo ya wataalamu mbalimbali juu ya chimbuko la riwaya ya
Kiswahili.
Madumulla (2009), ameeleza kuwa riwaya ilitokana na nathari bunifu simulizi kama vile hadithi,
hekaya, na ngano inayosimuliwa kwa mdomo. Anaendelea kusema kuwa fasihi ilitokana na maandiko ya fani ya ushairi hususan ni tendi za Kiswahili katika hati za kiarabu kwa sababu
ndiyo maandishi yaliyotamba katika pwani ya Afrika Mashariki. Wazungu na waarabu
hawakubadilishana maarifa kwa urahisi na hivyo pakapelekea kuwa na majilio ya taratibu za
maandiko ya kinathari. Mwanzoni riwaya zilitafsiriwa kwa Kiswahili toka katika lugha za ulaya
na kufanya riwaya za Kiswahili kutokea. Mfano wa riwaya hizo ni kama vile; Habari za mlima
iliyoandikwa na Sheikh Ali Bin Hemed (1980).
Senkoro (2011) anaeleza kuwa riwaya zilizuka kutokana na maendeleo na mageuzi ya
kiutamaduni, uchangamano wa maisha ya kijamii, kisiasa, kiuchumi, na kiutamaduni
yaliyopelekea haja ya kimaudhui zaidi ya ngano na hadithi fupi. Anaendelea kusema kuwa
riwaya za kwanza zilitafsiriwa toka riwaya za kizungu mpaka za Kiswahili, Anasema riwaya mojawapo ni ile ya James Mbotela ya Uhuru wa Watumwa. Ndiyo riwaya ya kwanza kutafsiriwa
kwa Kiswahili. Pia anaeleza kuwa riwaya ni utanzu uliozuka kutokana na hali mahususi za
kijamii. Riwaya kama ile ya kiingereza ya Robinson Crusoe iliyoandikwa na Daniel Defoe ni miongoni mwa riwaya za mwanzo.

Mulokozi (1996) anaeleza kuwa chimbuko la riwaya ya Kiswahililipo katika mambo makuu
mawili ambayo; nifani za kijadi za fasihipamoja na mazingira ya kijamii. Fani za kijadi za fasihi,
Mulokozi anaeleza kuwa riwaya haikuzukahivihivi tu bali ilitokana na fani za masimulizi yaani
hadithi, na ndipozikapatwa kuigwa na watunzi wa riwaya wa mwanzo. Fani hizozilizopata
kuchipuza riwaya za mwanzo ni kama vile; riwaya zakingano, tendi, hekaya, visakale, historia,
sira, masimulizi ya wasafiri,insha na tafsiri.
Ngano, Mulokozi anasema, kuwa ni hadithi fupi simulizi pia huwa nihadithi za kubuni na nyingi
hasa zinawahusu wanyama wakali, piazinahusu malaika, binadamu, mazimwi na majini.
Anasema kuwamara nyingi ngano huwa na msuko sahihi na wahusika wake ni bapana wahusika
hao ni mchanganyiko wa wanyama, mazimwi nabinadamu. Anatolea mfano wa ngano zilizo
chukua visa vya kinganokuwa ni kama vile riwaya ya Adili na Nduguze ya Shaaban Robert (1952), Lila na Fila ya Kiimbila (1966), Kusadikika ya Shaaban Robart(1951).
Hekaya,ni hadithi za kusisimua kuhusu masaibu na matukio ya ajabuyaani yasiyokuwa ya
kawaida. Mara nyingi masaibu hayohufungamanishwa na mapenzi. Hekaya hizo zimepelekea
riwaya zaKiswahili kama vile; Hekaya ya Adili na Nduguze ya Sharban Robart(1952), hekaya ya
Ubeberu Utashindwa ya Kiimbila (1971), na Hekayaya A.J.Amiri, ya Nahodha Fikirini, (1972).
Tendi (utendi), ni hadithi ya kishairi kuhusu mashujaa wa kihistoria na wa kubuni, ambao
waweza kuwa ni wa kijamii au kitaifa. Kwa kawaida baadhi ya tendi zina sifa za kiriwaya ila tu
badala ya kuwa na umbo la kinathari zenyewe zina umbo la kishairi. Kuna tendi za aina mbili
ambazo ni tendi andishi na tendi simulizi. Riwaya pevu kama tendi husawiri mawanda mapana
ya kijamii na kihistoria. Huwa na wahusika wababe yaani mashujaa wenye kuwakilisha pande
zinazopingana. Mfano wa tendi ni kama vile; Utendi wa Vita vya Wadachi Kutamalaki Mlima ya
Hemedi Abdallah, (1895), Utendi war as (Ghuli), utenzi wa Fumo liyongo wa Mohamed
Kijumwa K.(1913).Tendi katika riwaya za Kiswahili imetumia wahusika wawili tuambao ni
wahusika wa kubuni na wale wa kijadi wa kiafrika.

Visasili, hizi ni hadithi zinazohusu asili na hatima ya watu, vitu,viumbe, ulimwengu na mataifa,
na pia huangalia uhusiano wawanadamu na mizimwi pamoja na miungu. Hadithi za visasili zinapoonyeswa huaminika kuwa yakweli tupu hasa kwa kusimuliamatukio mengi ya kiulimwengu.Mfano wa visasili; Lila na Fila ya Kiimbila (1966) ambayo imekopamotifu ya asili
ya ziwa ikimba huko Bukoba. Hadithi ya Mungu waKikuyu huko Kenya. Roza Mistika ya Kezilahabi (1971), Nagona(1987) na Mzingile (1991), Siku ya Watenzi Wote ya Sharban Robert.
Visakale, ni hadithi ya kale kuhusu mashujaa wa taifa,kabila au dini. Mara nyingi visa kale
huchanganya historia na masimulizi ya kubuni, na hadithi hizi hupatikana karibu katika kila
kabila kila lugha.Baadhi ya visakale vya Kiswahili masimulizi huhusu chimbuko la miji ya
pwani, mijikenda, mwinyi mkuu huko Zanzibar.Visa kama hivi ndivyo vinavyopelekea
kuandikwa kwa riwaya za kiswahili. Mfano wake ni riwaya ya Abdalla Bin Hemed bin Ali
Ajjemy (1972) katika kitabu cha Habari za Wakilindi, Kisima cha na Giningi ya M.S.Abdulla
(1968) na ile Hadithi ya Myombekela na Bibi Bugonoka na Ntulanalwo naBuhliwali (1980) ya A. Kitereza.
Masimulizi ya kihistoria, haya ni masimulizi ya matendo ya, mwanadamu katika muktadha wa
wakati, na ni fani muhimu sana katika jamii yeyote ile. Masimulizi halisi ya kihistoria yaweza
kuwa ni ya mdomo au hata maandishi na yote huwa ni chemichemi nzuri ya riwaya. Mfano wa
riwaya hizo ni; Habari za pate za Fumo Omari Nabhany (1913) ambayo yalikuwa ni maandishi
ya masimulizi na uchambuzi. Riwaya zingine zilizoathiriwa na matukio ya kihistoria ni;Uhuru
wa Watumwa ya J. Mbotela (1934), Kifo cha Ugenini ya O. Msewa (1977), Kwa Heri
Iselamagazi ya B. Mapalala (1992) na Miradi Bubu ya Wazalendo ya G. Ruhumbika (1992).
Sira, ni masimulizi ya kweli kuhusu maisha ya mtu au watu. Sira iliathirikuchipuka kwa riwaya
hasa kwa kuonyesha masilimulizi ya maishaya mtu toka utotoni mpaka uzeeni. Masimuliza ya
riwaya hiziyalikuwa katika masimulizi na hata katika maandishi pia kwa maanakabla ya ukoloni
yalikuwepo maandishi yaliyohusu maisha ya mitumena masahaba.Mifano ya hadithi hizi ni;
Kurwa na Doto ya M. S.Farsy (1960),Rosa Mistika ya Kezilahabi (1971), Kichwa Maji ya
Kezilahabi (1974) pamoja na Dunia Uwanja wa Fujo (1975), Mzimu wa Baba waKale ya Nkwera
(1967),na riwaya ya Maisha Yangu baada ya MiakaHamsini ya Sharban Robart (1951).

SIFA ZA RIWAYA;
Kwa mujibu wa Wamitila (2002) sifa hizo ni kama zifuatazo;
 Uwazi na uangavu,
 Kazi husika ya fasihi isiwasumbue na kuwatatiza wasomaji kuzielewa,
 Muwala na muumano,
 Kazi yariwaya lazima iwe na mshikamano au mtiririko mzuri wa visa aumatukio kuijenga
kazi ya kifasihi,
 Uchangamano wa visa yaani kutokea kisa zaidi kimoja,
 Wingi wa maana kuhusiana na sifa ya uchangamano na ukamilifu ni kule kuwako kwa
elemeti zotemuhumiu na za kimsingi katika kazi ya fasihi.
 Riwaya haifungwi na sheria wala kanuni.
 Riwaya ina matumizi ya lugha ya kinathari. Ni lugha ya mjazo wa maneno na mtiririko
wa mawazo.
 Riwaya ina urefu na upana wa kutosha,,,,,, urefu na upana wa kimaudhui unapelekea
kubeba vijitanzu vingine vidogovidogo ndani ya Riwaya.
 Riwaya zao la kibepari: Riwaya ilizuka katika mfumo wa kibepari huko Ulaya , Riwaya
ina sifa ya ubinafsi, ina uhitaji mkubwa wa viwanda nah ii ilianza ktk kipindi cha
mapinduzi ya viwanda hivyo inahitji uchumi madhubuti kama vile uandishi na uchapaji.
 Riwaya iko karibu na uhalisia, inahusisha masimulizi ambayo yalikuwepo,,,,, yapo,,,,,au
yanatazamiwa yatokee na whusika hujengwa katika mazingira hayo.
 Riwa inahitaji ujuzi wa kusoma na kuandika.
 Riwaya inahitaji maisha tulivu,,,,, maisha anbayo yatamfanya mtunzi awe katika hali ya
kutunga Riwaya.

AINA ZA RIWAYA:
Riwaya zinagawanyika katika makundi makuu mawili ambayo ni;
 RIWAYA DHATI; Hizi ni Riwaya ambazo zina mambo dhati, wasaha na mambo ambayo
ni adili kwa binadamu. Hutumia lugha fasaha, nyofu na hakuna matusi. Mfano ‘Kosa la
Bwana Mussa’, ‘Mzimu wa Watu wa Kale’, ‘Utengano’ na ‘Almasi za Bandia’.
 RIWAYA PENDWA; Hizi huzungumzia maswala ya upelelezi, mapenzi na mambo
mengine ambayo ni pendwa. Riwaya pendwa huchomaza zaidi vipengele vya fani kuliko
maudhui. Mara nyingi hutumia methali, misemo na mbinu nyingine ambazo humfanya
msomaji asitafakari zaidi maudhui. Mfano: Pendo la Kifo, Njama, Kikosi cha Kisasi,
Nyuma ya Pazia na Mfadhili.

AINA ZA RIWAYA KWA KUZINGATIA VIGEZO
 KIGEZO CHA FANI:
Riwaya sahili; Hii ni aina ya riwaya ambayo ina muundo rahisi na
inaweza kueleweka kwa urahisi. Kwa mfano; riwaya ya “Mkwamo-Masereka Levi Kahaika”.
Riwaya changamano; Ni riwaya ambayo ina muundo mgumu na inayohitaji umakini kuielewa.
Kwa kawaida msuko wa riwaya hii huwatata. Inawezekana pakawepo na matumizi mapana ya
mbinu rejeshi,upana mkubwa wa wahusika na mandhari, matumizi mengi ya lugha ya kitamathali, mfano; “Mzingile” ya E. kezilahabi, “Zirail na Zirani” ya W.E Mkufya.
Riwaya ya majaribio, Ni riwaya inayojadili mkondo wa nafasi na riwaya kweli. Riwaya ya mjadala nafsi hutungwa bila kuzingatia kanuni za kawaida za uandishi wa riwaya, watunzi wa
riwaya hii hudai kuwa kumbo la kawaida ya riwaya hii haitoshelezi mahitaji ya karne hii huwakilisha ukweli wa maisha. Riwaya hizi hutumia nafsi ya pili na wakati mwingine hutumia
nafsi mimi kiasi kwa mwandishi ndiye mhusika. nafsi ya pili humfanya msomaji kuonekana
kuwa ndiye katenda jambo. Mfano, “Mtunzi wa Hukumu” ya Kasri na “Bina-Adamu” na Musaleo” za Wamitila vilevile Nagona na Mzingire zake E, Kezilahabi.

 USIMULIZI:
Riwaya barua ni riwaya ambayo huwa na muundo wa barua kuanzia mwanzo hadi mwisho, au
ni majibizano ya barua. mfano “Pamela” ya S.Richardson na “ Barua Ndefu kama Hii.
Riwaya ya kimonolojia ni riwaya ambayo sauti inayotawala ni moja. Sauti hiyo ni ya
mwandishi. Wahusika wanaopatikana katika riwaya hii hudhibitiwa kwa kiasi kikubwa na sauti
ya mwandishi. Mfano “Walenesi” na “Mafula” za Katama Mkangi.
 UPEO WA KIJIOGRAFIA:
Riwaya ya kiambo; ni riwaya ambayo inatilia mkazo kwenye mandhari, usemi au muundo wa
kijamii na desturi za mahali maalumu. Mandhari na mahali huathiri njia mbalimbali za kuhisi na
kuwaza kwa wahusika wanaopatikana kazi ya aina hii. Huelezea mambo ya tamaduni mfano,
‘Bwana Myombokera na Bi Bugonoka’, watu wa Ukerewe na ‘Kisiwa Cha Giningi’.
Riwaya ya kidastopia hii husawili jamii isiyokuwa ya kawaida na isiyokuako kwa wakati
maalumu bali inafikirika tu. Katika jamii hiyo sheria za kawaida za kijamii zimebadilishwa kwa
namna inayowafanya watu wengi waishie kutaabika na kuteseka sana. Mfano wa riwaya hizi ni
kama vile “ Kusadikika” ya Shabani Robert na “Walenisi” ya Katama Mkangi.
Riwaya Kitaifa; hizi hujikita katika upeo wa kijiografia ambapo haivuki mipaka ya nchi.
Maudhui na mawanda huwa ni yamambo yanayojiri katika taifa husika,
Riwaya za Kimataifa; Hi ni Riwaya ambazo ni kinyume cha zile za kitaifa kwa hujadili mambo
ya nchi zaidi ya moja, mfano wan chi zinazoendelea na zilizoendelea.

 MAUDHUI:
Riwaya historia ni aina ya riwaya ambayo msingi wake kuhusu matukio fulani katika jamii ya
mwandishi, tukio hili huwa ni kubwa na la muhimu kijamii, laweza kuwa la kikabila au la kitaifa
mfano “Uhuru wa Watumwa” ya J. Mbotela, “Miradi Bubu ya Wazalendo” ya Luhumbika na
“Zawadi ya Ushindi” ya B. Mtombwa.

Riwaya ya kimaadili ni riwaya ambayo ina nia ya kufundisha maadili fulani mfano “Kufikirika”
ya S Robert. Ni riwaya inayotoa maadili kwa jamii. Riwaya hizi huelezea mambo ya dini,
mafunzo na maonyo ya maisha. Hujengwa katika nguzo tatu ambazo
a. Mathema (kosa): Kosa analolifanya mhusika mkuu linafanya jamii ipate shida. Kosa hilo
humfanya mhusika ajifunze na jamii ijifunze.
b. Pathema (Funzo):Mafunzo anayoyapata mhusika juu ya kosa alilolifanya,
c. Cathersis (utakaso): Utakaso unapatikana baada ya funzo na kubadilika.
Riwaya ya kimapinduzi ni riwaya ambayo inajadili migogoro namaisha ya binadamu kwa
kutafakari kwa mantiki na kina kuhusumambo ambayo urazini wake hauonekani kwa
urahisi.Hudodosa mapambano, mikinzano na matabaka katika jamii Mfano“Umleavyo” ya Haji
na Kichwa Maji” ya E.Kezilahabi, vilevile na Dunia mti mkavu na Kusadikika.
Riwaya ya kisosholojia au jamii ni riwaya ambayo inasawiri maisha ya kawaida ya jamii kwa
kuchunguza matatizo yake, yawe kifamilia kitabaka, kiuchumi, kisiasa au hata kiutamaduni
mfano “Titi la Mkwe” ya A. Banzi, “Kurwa na Doto” ya M.S. Farsi na “Rosa Mistika” ya E.
Kezilahabi.
Riwaya saikolojia ni aina ya riwaya inayododosa nafsi ya mhusika, fikra, hisia mawazo, imani,
hofu, mashaka, matumaini na athari ya mambo hayo kwake binafsi na labda kwa jamii mfano
“Kichwa Maji” ya E.Kezilahabi, “Kipimo cha Mianzi” ya Feud na “Kiu” ya M.S. Mohammed.
Riwaya ya kifalsafa, ni riwaya ambayo inashughulikia masuala ya kifalsafa. Mada ya kifalsafa
huchukua sehemu muhimu katika riwaya ya aina hii kuliko wahusika, mandhari, msuko au
mtukio.Mtunzi hutaka wasomaji wafikirie kifalsafa mambo Kama vile kuwepo au kutokuwepo
kwa MUNGU, Baadhi ya viumbe, kufa na kuishi ni nini? Utu na mtu nini? Mfano, “Nagona na
Mzingile” ya E kezilahabi na “Umleavyo” ya Haji Gorra Haji.
Riwaya ya mapenzi ni riwaya yenye kusawiri uhusiano wa kimapenzi kati mvulana na
msichana. Huchomoza zaidi fani kuliko maudhui, Mfano “Kweli Unanipenda” “Mwisho wa
Mapenzi” za Simbamwene.

Riwaya ya kitawasifu, ni riwaya ambayo ina muundo unafanana na muundo wa tawasifu kwa
kuyachunguza maisha ya mtu fulani na kwa nafsi ya kwanza. Mfano riwaya ya “Uhuru wa
watumwa” J. Mbotela na “Maisha Yangu baada ya Miaka Hamsini” ya S.Robert.
Riwaya ya wasifu, ni riwaya ambayo mwandishi huandika kwa lengo la kumhusu mtu fulani,
mfano “Wasifu wa Siti Binti Saad” ya S. Robert.
Riwaya ya ujasusi ni wa upelelezi wa kimataifa. Majasusi ni wapelelezi wanaotumwa na; nchi,
serikali au waajiri wao kwenda katika nchi nyingine kuchunguza siri zao hasa siri za kijeshi,
kiuchumi na kisayansi ili taarifa hizo ziwanufaishe wale waliotumwa mfano “The thirty nine
steps” ya E. Msiba. “Mzimu wa Watu wa Kale”.
Riwaya ya kisayansi ni riwaya inayotumia taaluma ya sayansi kama msingi wa matukio,
masahibu na maudhui, mathalani riwaya hii hubashiri namna sayansi itakavyoathiri maendeeo ya
mwanadamu katika karne zijazo. Mfano “Safari Kiini cha Dunia” ya Jules Vernes.
Riwaya tendi ni riwaya yenye mawanda mapana kama tendi aghalabu riwaya hii husawiri
matendo ya ushujaa na masuala mazitoya kijamii yenye kuathiri historia ya taifa husika. Mfano
“Vita naAmani” ya Leo Tolstoi na “Chaka Mtemi wa Wazuru” ya Thomas M.
Riwaya istiara ni riwaya mafumbo ambayo umbo lake la nje niishara au kiwakilishi tu cha
jambo jingine. Mfano “Kusadikika” yaS.Robert ambayo inasawili utwala wa mabavu na
“Shamba la Wanyama” ya Kawegere
Riwaya chuku ni riwaya ambayo hueleza vituko na masahibu yasiyo kuwa ya kawaida, ni riwaya
ambayo haizingatii uhalisia namara nyingi masahibu yake huambatanana mapenzi.Mfano “Alfu
lela Ulela” ya G. Bocci ccio na “Kusadikika” ya S.Robert”

Riwaya ya kingano, ni riwaya yenye umbo na mtindo wa ngano mathalani huweza kuwa na
wahusika wanyama,visa vyenye kutendeka nje ya wakati wa kihistoria. Mfano “Lila na Fila” ya
Longman na “Adili na Nduguze” ya S. Robert
Riwaya kinzani ni riwaya inayotumiwa kuelezea ambayo imekwenda kinyume na matarajio au
kaida za uandishi wa riwaya. Mfano, kuwana muundo wa kimajaribio wahusika kukosa motisha,
kuwako kwamatendo yasiyoweza kuungwa kimantiki.
Riwaya ya utetezi hii hutumiwa kuielezea riwaya ambayo inahusu matatizo ya kijami, kiuchumi
pamoja na dhuluma inayowapatawanyonge au wasiokuwa na uwezo katika jamii fulani. Hivyo
riwayahii hukusudia kurekebisha hali iliyopo katika jamii. Mfano “Uhasama Kilimani-Masereka George Black” ambayo inazungumzia usambalatishi wa mfalme Kamanzi na ukombozi wa watu na “Kuli’ na “Vuta n’kuvute” za Shafi A.Shafi.
Riwaya ya kipolifoni; ni riwaya ambayo inahusishwa na urejeleaji ambapo kila wahusika
wanapozungumza au kuongea sauti zao mbalimbali zinawakilisha mikabala mbalimbali kiitikadi.
Mfano “Duniamti mkavu” ya S.A Mohamed.
Riwaya ya kisiasa; ni riwaya inayohusu wanasiasa na maisha yaowanasiasa. Hudhamiria
kuyafichua mambo yanayotendeka kinyumena picha inayoonekakana waziwazi. Mfano; “Nyota
ya Huzuni” ya George Liwenga na “Njozi Iliyopotea” ya C.G. Mng’ong’o.
Riwaya ya kitarihi ni riwaya ambayo inajihusisha na mawanda makubwa ya kiwakati na
kimandhari.Wahusika wengi walioteuliwakuakisi hali mbalimbali za kijamii na kiuchumi za
wakati maalumu.Mfano;Riwaya ya “Habari za Wakilindi”
Riwaya ya kiutopia hii ni riwaya ambayo inasawiri jamii anayoiona mwandishi kama jamii
kielelezo na aghalabu huhusisha sifa zaKifantasia au kinjozi. Mfano wa riwaya hii ni kama,
“Siku ya Watenzi Wote” ya Shaaban Robert.
Riwaya ya kiurejelevu hii ni riwaya inayojirejelea. Aghalabu katika usimulizi wake, riwaya ya
aina hii huishia kutoa maoni kuhusu usimulizi wake na njia za kubuni na kutunga riwaya. Tunawezakusema hii ni riwaya inayofichua mbinu zake za kiutunzi. Mfano“Musaleo” ya
K.W.Wamitila.
Riwaya tatizo; ni riwaya ambayo inajishughulisha na tatizo aumgogoro fulani katika jamii.
Huweza pia kuelezea aina ya riwayaambayo inachunguza tasnifu au swala fulani la kisaikolojia.
Mfano;“Kuli” ya Shafi A.shafi na “Mafuta” ya K. Mkangi.
Riwaya kampasi; ni riwaya ambayo mandhari yake ni chuo kikuu. Hata hivyo hii imepanuliwa
nakuhusishwa na kazi za kuchekesha auzenye mwelemeo wa kitashititi. Kazi za aina hii
hukusudia kufichuaudhaifu uliopo katika tabia za wanachuo.Mfano; “Small world” yaDavid
Lorge.

NADHARIA ZA UCHAMBUZI WA FASIHI
Wataalamu mbalimbali wameainisha nadharia mbalimbali za uchambuzi wa kazi yoyote ya
fasihi. Miongoni mwa nadharia hizo ni pamoja na;
(i) Nadharia ya umuundo (structuralism)
Umuundo ni nadharia inayojibainisha kwa kuangalia Ujumla wa uhusiano wa sehemu moja kwa
nyingine katika kufanya kitu kizima. Kwa mfano muungano wa maneno hufanya sentensi na
sentensi zikiungana zinaunda aya au onesho na onesho kuunda tamthiliya. Ntarangwi (2004)
anasema kuwa umuundo waweza kuelezwa kama mtizamo wa kitathimini ambao huzingatia
zaidi miundo inayojenga kazi binafsi.
Mwasisi anayetajwa sana katika nadharia hii ni Ferdinard De saussure aliyependekeza mtizamo
mpya kuhusu lugha. Kinyume na wataalamu wengine walioshughulikia historia na sura maalumu za lugha fulani, Saussure alivutiwa na miundo inayohimili lugha zote, huku akijaribu kuonyesha
kwamba lugha zote za ulimwengu zaweza kutathiminiwa kwa kaida maalum za umuundo.
Alizua istilahi parole' na langue’ kueleza maoni yake: `Parole’ au uzungumzi ni lugha katika
matumizi na hiki ndicho walichokizingatia wanaisimu wa awali,
Mkondo huu wa mawazo ya umuundo kuhusu sayansi za jamii ulianzia ulaya na kuathiri
mtazamo wa elimu mbalimbali (duniani) kama vile: Falsafa, Anthropolojia, Historia, Uhakiki wa
kifasihi na Sasiolojia. Kwa hivyo twaweza kuangalia jamii katika muundo wake wa kijuu juu na
kuielewa lakini tukitaka kupata maana mwafaka lazima tuchunguze muundo wake wa ndani
ambao hupatikana katika kila jamii ya wanadamu. Kwa hiyo hata katika kuielewa fasihi lazima
tuifahamu lugha yake.

UMUUNDO NA FASIHI
Kama vile muundo wa lugha ulivyo mfumo, muundo wa fasihi pia una vipengele
vinavyotegemeana na vinavyoelezwa katika muktadha wa vipengele vingine. Katika kazi ya
fasihi kuna kitengo cha kisanaa kama vile maudhui, ploti, wahusika, muktadha na lugha. Hakuna
kipengele cha fasihi kati ya hivi kitakachoelezwa katika upekee wake. Lazima kielezwe kwa
kuzingatia kuwepo kwa jukumu la vipengele vingine. Kwa mfano katika kueleza au
kuzungumzia ploti, wahusika watashirikishwa na lugha yao kuzingatiwa. Kwa hiyo nadharia ya
umuundo husisitiza vipengele vya kazi ya sanaa, jinsi vinavyohusiana hadi kuikamilisha kazi
hiyo. Huangalia namna sehemu mbalimbali za kazi za sanaa zilivyofungamana. Yaani Neno
halihitaji urejelezi ili lipate maana, na Kazi yenyewe ilivyoundwa ndivyo hutoa maana. Yaani
maana inavyoumbwa ina dhima kubwa kuliko maana yenyewe.

(ii) Nadharia ya umarx (marxism)
Kwa maana rahisi kabisa, tunapoongelea kuhusu nadharia ya UMarx tuna maana ya kurejelea
mikabala mbalimbali ambayo misingi yake mikuu ni mawazo yanayohusishwa na Carl Marx na
Friedrich Engels. Katika kitabu cha The Germany Ideology, Marx na Engels walisema kuwa kitu
cha msingi katika maisha ya binadamu ni kula na kunywa, kupata malazi na mavazi na mambo
mengine. Tendo la kwanza la kihistoria kwa hiyo ni kutafuta njia ya kuyakidhi mahitaji haya ya
msingi. Ili kufanikiwa katika lengo hilo, binadamu hulazimika kujiunga pamoja au kuunda umoja
ili kuimarisha umoja na wepesi wakuizalisha mali ya kukidhi mahitaji hayo. Muungano huo
huwa na ugawaji wa majukumu au kazi ambayo ndiyo msingi wa kuundwakwa matabaka katika
jamii.

Umarx katika Fasihi
a. Usanii ni uumbaji wa Ukweli katika maisha.
b. Ukweli unaooneshwa katika kazi za fasihi hiyo ni usahihi wa mambo katika jamii? Kama
ni Riwaya, Tamthilia, Ushairi na kadhalika
c. inawakilishaje ukweli?
d. Kazi za kisanaa zinatakiwa kuonesha mivutano iliyopo katika jamii hasa kati ya
wanyonyaji na wanyonywaji.

(iii) Nadharia ya urasimi
Kwa mujibu wa Njogu na Wafula (2007) Urasimi ni wakati maalumu ambapo misingi ya kazi za
sanaa huwekwa na kukubalika kuwa vipimo bora kwa kazi nyingine. Hii ina maana kwamba kila
jamii ina urasimi wake. Urasimi katika Kiswahili ulikuwepo kati ya karne ya 18 na karne ya 18.
Nao urasimi wa Kigiriki ulikuwepo baina ya karne ya nne (KK) na takriban karne ya nne (BK).

Sifa za urasimi kwa ujumla
Pamoja na kwamba imeshatajwa hapo mwanzo kuwa kila jamii ina urasimi wake, lakini bado
tunaweza kutoa sifa za jumla za urasimi mahali popote ulipo. Kwa mfano:

a. Kazi ya kirasimi huwasilishwa katika lugha inayoeleweka kwa urahisi. Hii ina maana
kuwa wazo linaelezwa moja kwa moja. Mitindo ya Kinjozi (mf.Nagona, Mzingile, Bina-
Adamu, Walenisi) haitumiwi.Uhalisia unasisitizwa.

b. Kazi nyingi za kirasimi hazichoshi kusoma. Hii ni kwa sababu kazi hizi ni kazi bora.
Husomwa mara nyingi na watu wengi na kila unapoisoma wazo jipya hupatikana.

c. Fani na maudhui katika kazi za kirasimi ni mambo yaliyofinyangwa kwa kutumia mbinu
kamilifu na teule. Daima kuna ufungamano uliokamilika kati ya kinachoelezwa na jinsi
kinachoelezwa.

Marejeleo.

omukabe-2019

Namna Tanzu za Sarufi Zinavyokamilishana

Umewahi kujuliuliza namna Tanzu tofauti za Sarufi zinavyosaidiana na kukamilishana?

Fonolojia, mofolojia, sintaksia na semantiki ni Tanzu ambazo mmoja hauwezi kuwa na maana bila msaada wa utanzu mwingine.

Kwa hivyo, hizi Tanzu Tanzu zinafanya kazi pamoja ili tamko, neno, sentensi yeyote iweze kuwa na maana.

Kwa upande wa mofolojia, maneno huundwa na mofimu na mofimu huundwa na na sauti. Uundaji wa mofimu hufauata taratibu maalum za mfuatano wa sauti za lugha husika. Kwa hiyo basi kutokana na uhusiano mkubwa uliopo kati ya fonolojia na mofolojia ya Kiswahili, vitu hivi viwili haviwezi kujadiliwa katik upeke wake bali lazima vifuatane kwani vinategemeana sana. Huwezi ukajifunza mofolojia kabla hujapata kuelewa kwa kutosha kuhusiana na fonolojia ambayo inajadili lugha katika kiwango cha sauti halafu mofolojia inafuatia ambayo huzungumzia lugha katika kiwango cha maneno.
Kwa ujumla uhisiano wa tanzu za isimu unaweza kuelezwa kama ifuatavyo:

Ili kujifunza lugha yoyote ile inabidi kuanza na sauti uchunguzi wa sauti za lugha hiyo ambazo huchunguzwa chini ya mchakato wa kifonolojia. Ukishafahamu sauti za lugha husika inabidi uchunguze mchakato unaotumika katika kuunda maneno ya lugha husika ambao hujulikana kama mofolojia.
Ukishafahamu mchakato wa uundaji wa maneno katika lugha inabidi ujue mpangilio wa maneno hayo katika tungo zenye maana. Mchakato unaoshughulikia mpangilio wa maneno katika tungo na kazi za maneno hayo katika lugha husika hujulikana kama sintaksia. Baada ya kujua mpangilio wa maneno katika tungo na kazi za maneno hayo inabidi kujua maana za maneno katika tungo hizo. Kwa hiyo basi mchakato unaohusiana na maana katika lugha hujulikana kama semantiki. Katika suala la maana ya maneno na tungo mbalimbali kunahitajika kujua maana mbalimbali za maneno kulingana na muktadha, kwa hiyo tanzu ya sarufi inayoshughulikia maana kulingana na muktadha inajulikana kama pragmatiki, lakini tawi hili ni sehemu ya semantiki kwa sababu yote mawili yanashughulikia maana katika lugha na si miongoni mwa tanzu kuu za isimu au sarufi.

MWONGOZO MKAMILIFU
WA
KUFA KUZIKANA












Simon T Kawaida
na
Johnpaul Arigumaho






@2022






RIWAYA: KUFA KUZIKANA
MWANDISHI: KEN WALIBORA
MWAKA: 2006

Utangulizi:

Riwaya hii iliandikwa na Ken walibora mwaka wa 2003 na kuchapishwa mara ya kwanza 2006.
Kufa Kuzikana ni hadithi ya urafiki kati ya vijana wawili, Akida na Tim, wanaotoka kwenye makabila yenye uadui. Ni hadithi ya migogoro, mingongano, vikwazo na vizingiti katika uhusiano wao. Je, urafiki wao huo unaweza kuvistahimili vishindo hivyo? Je ni urafiki wa kinafiki au una nguvu ambazo hazishindiki?
Riwaya yenyewe huzungumzia maswala ya kiuhalisia yaani;
Ukabila na utamaduni, maadili na mapenzi, usawa wa kijinsia na uhuru wa mtu binafsi. Hayo yote hujidhihirishwa na hulka/tawasifu au namna mwandishi alivyochora wahusika wake na kuwapa majukumu mbali mbali.

Dhamira ya mtunzi: Mtunzi katika Riwaya hii analenga kuonyesha athari mbaya wa ukabila yaani anaonesha ukabila kati ya makundi mawili yaani wakanju na wakorosho wanavyo chukiana, wanavyouana, wanavyotusiana kwamfano katika Uk 26 ambapo Akida na Tim wanapo mtembelea mjombake Tim na kusema eti Hakuna mkanju ana mke mmoja, wakanju wanapenda matanga sijui matanga ya mjomba, sijui matanga ya binamu ……… wataanzahata kuenda matanga ya mbwa na paka…
Hayo yote yajitokeza wakati mjombake Tim anapomwuliza kuwa babake ana wanawake wangapi?
Kweli kweli, ukabila katika nchi ya kiwachema umejenga ghorofa katika mioyo ya wananchi hii na wengi wao waameathiriwa vibaya kama kupoteza nafasi serikali, kupoteza maisha na kuongeza chuki nchini nzima.
Vile vile ; mwandishi yataka kuonyesha urafiki wa dhati au kufa kuzikana ingawa ni wa kabila tofauti tofauti yaani Akida ni mkanju na Tim ni mkorosho lakini wanakutania shuleni na wapendana, nyumbani wanachukiana wanauna katika vita vya kikabila na kwa hivyo, mwandishi anataka kuonyesha dhima ya urafiki hata urafiki wa dhati au wa ukweli ambao unakumbwa na vizingiti au vikwazo mbali mbali lakini wao wakendelea daima dawamu.

Mandhari: Riwaya hii mandhari yake ni kiafrika hasa hasa nchini Kenya kwani mahali mengi yanayozungumziwa yanahusiana sana kama:- kiwachema, sangura. Vile vile mandhari yake ni ya kiafrika kwani maudhui mengi yanayojengwa yanahusu sana mambo yanayokumba nchi za kiafrika kama;- ukoloni mamboleo, usaliti, ukabila nk.
Pengine: Riwaya hii, kiwakati ni ya kisasa kwani inazungumzia mambo ya kisasa ; elimu, urafiki wa kisasa na mitazamo mipya kuhusu ukabila kulingana na uchoraji na maudhui husika na utendaji wake.

Jalada: Mwandishi ametumia picha mbali mbali yaani wahukika wawili wanonyesha nyuso zenye huzuni na machozi yakitiririka, ishara kuwa kuna mambo ambayo hayaendi vizuri.
Pengine, Jina lake “Ken Walibora” limeandikwa kwa rangi nyekundu ishara kuwa kuna matatizo mengi yanayosheheni riwaya nzima.
Isitoshe, Kwa jalada/gamba lenyewe kuna vibanda ambavyo vimechomeka na moto na kuna mbwa ambaye anatafuna kitu Fulani labda yaweza kuwa mifupa ya watu ambao wananauawa kwa vita vya kikabila.

UCHAMBUZI WA RIWAYA YENYEWE KWA UJUMLA (PLOTI)

Riwaya yenyewe huanza na mhusika Akida akienda mjini- kiwachema ili aweze kuzawadiwa na wizara ya elimu baada ya kuwa miongoni mwa wanafunzi waliofanya vizuri katika mitihani ya kitaifa yaani akawa mtu wa tatu nchini Kiwachema.
Uk01, Akida wanapofika, Tungule anakumbuka kifo cha mamake aliyefariki katika ajali walipokuwa wakienda huko mjini.
Vile vile, Akida anaenda mjini ili apate kujua mswada wa babake umefika wapi yaani babake yu mgonjwa na ana matumaini mingi kuona mswada wake ukichapishwa.
Akida anakumbuka mwalimu wake Alex aliyekuwa mkorosho kama Tim mtegemezi wake jijini ingawa wakorosho wengi hawakumpenda kwasababu alikuwa na ushirikiano mkubwa na wakanju.
Anakumbuka manemo ya mbunge Jonhstone mabende katika kituo cha biashara cha Baraki akiwatusi wakanju akisema “ Hatutaki madoadoa, wakanju wahame waende kwao kanju……… Uk 02.
Akida na wenzake kwenda kwa mzee mangala ambaye ni mmoja wao watu wachache wenye redio kijijini ili waweze kusikiliza matangazo ya mpira ….Uk 03. Kwani Timu ya taifa ya Kiwachema ilikuwa inashindana na Timu ya Kenya na mambo ya ukabila yakaibuka sana wakisema wale wachezaji ni wakorosho yaani Timu ya Taifa haiwezi kukamulika bila wao……. Uk 04
Kuuawa kwa mwalimu Alex, na wakorosho kudai kuwa wakanju ndio waliomuua na kudai kuwa wahamie kwao kanju na ishara ya vita vya kikabila zikaonekana sana…….uk 6

Sura ya Pili
Akida kufika jijini Tandika uk 07, mara yake ya kwanza na kwa mshangao mkubwa.
Anamtegemea sana Tim, mkorosho biniye mzee Zablon, aliyemsasidia kutokana na wachokozi shuleni….. Uk 08, kutokana na hayo wakaanza kuitana “shemeji” ingawa ni jambo la nadra sana mkanju kumwoa mkorosho….. Jambo jingine Akida hakubahatika nadada yeyote ………Uk 8.
Tim akawa Rafiki yake wa kufa kuzikana nap engine alioea sana kuja kwao kusuhudia kipawa cha babake mzee sululu mwenye kipawa cha utunzi nyimbo na ala hizo…. Uk 08.
TIM akawa Rafiki yake wa kufa kuzikana na pengine alizoea sana kuja kwao kusuhudia kipawa cha babake mzee sululu mwenye kipawa cha utunzi nyimbo na ola hizo……….Uk08
Isitoshe, anapenda sana kutokan na siku ile alipomponya kutokana na janga la kuumwa na nyoka alipokuwa bado mtoto mdogo………Uk 09
Jambo la kwenda Jijini Tandika ni jambo ambao linahusiana sana na watu wanaokwenda kwa mahakama kwa ajili ya keshi zao au labda kwenda kwa hospitali kuu ya Rufaa Jijini..Uk09
Babake Akida kumwambia ili aende kwa Bwana Gembo apate kujua madai ya malipo ya bima ya hayati mamake. Pengine aende kwa hatubagui publishers…………….uk 11
Uk 11, kwa ukunjufu na Bashasha, tim anampokea shemeji yake…… wakaenda mkahawani wakala na wakanywa na Akida akashangaa kwa chakula walichowaletea kwani yeye alizoea na vyakula vya kijiji siyo chips na sauages………………….
Uk 13, wanaulizana habari tofauti tofauti kuhusu nyumbani, ndipo Akida kamwelezea kufeli kwa Tamari mitihani, Tim akamwambia eti” kila mwaka nyie mwapata mazo bora kuliko wazee wangu..
Uk 14, anaona friji mara yake ya kwanza ingawa alikuwa akisoma vitabuni. Pengine, David kwenda ghafla anapoonana na Tim mkahawani kwani alikuwa na deni lake la muda.
Uk 15, Tim anamfurahia Akida na kumwambia eti atasoma na kuwa profesa kwa maporofesa..
Uk 16, Akida alipoona wanawake waliokuwa nusu uchi…………. Wakati wanapokwenda kwa Tim shauri moyo………….

Sura ya Tatu
Tim alikuwa anafanya kazi ya ukarani kwenye kiwanda cha kusindika mafuta baada ya kufeli mitihani…. Uk18
Uk 18, Akida kutumia Taulo na kuoga maji ya bafu la manyunyu mara yake ya kwanza na akashangaa sana Uk 20, Akida anamuuliza nani pichani? Naye Tim akamwambia eti ni dadake wa kirohoni….pamela kutoka sangura.
Uk 20-23, Akida kumtembeza jijini kokote baada ya kumwomba ruhusa mjombake kazini……….
Uk 23, kumtembelea mjombake Tim na kumkuta msichana mdogo akisoma kitabu “war and peace” na Akida akama viatu vyake ambavyo vilikuwa na mnuko kama mayai yaliyooza waliokuwa wakitazama filamu walidai…………………… Uk 24.
Uk 28, mjombake Tim kuja na kawasalimu—Tim kumjulisha kwa mjombake na akasema Akida kwa ni mkanju mjombake akakasizika akasema “Hakuna mjinga kama mkanju…… mimi sifihi kitu …. Babako ana wanawake wangapi? Akamuuliza naye akasema Akida mmoja ……… uk 26 akaendelea hana number two?” mkani wa aina gani? Wakanju wanapenda mazishi……….”
Uk 27, Tim na Akida kufanya mradi na mipango ya kutembelea ofisi ya Bwana Gembo, Hatubagui publishers…..
Uk 28, 29, 30 , Habari ikatolewa kuwa vita vya kikabila vimeendelea wilayani korosho hasa eneo la Baraki na watu kunawa, Tim akakanusha habari hiyo…….. na kulikuwa na propanganda kwani sauti ya kiwachema husema hakuna vita na BBC, husema vita vimepanda moto….. uk 29.



Sura ya Nne
Tim kwenda kazini na Akida kwenda jijini kutafuta gazeti lakini kwa bahati mbaya hakupata kitu, polisi ikawafukuza wauzaji wa magazeti………. Uk 31, na Akida kupotelea njiani kuelekea shauri moyo- wa Tim. Vilevile, Akida kuona vigoli vikichizea mtaroni na kuambiwa eti, usivione vidogo hivyo….. mazee usiku vina kwenda na wenye pajero na mabenz…. Uk 33
Uk 33, Akida kumpumzika kidogo baada ya kuchoka kwa matembezi na viatu vyake alivyomwazima shemejiye – Tim kuibiwa ndipo akasema “chaka la simbahalilali nguvuwe”. Baadaye akakutana na binti mrembo aliyemsaidia kwa kumwonyesha barasbara kuelekea shauri moyo,,,,,… Uk 34.

Sura ya Tano
Tim na Akida kukutana nyumbani na kujitia kwa utani “Nilidhani mambo ni yamkono kumbe ni ya upembo……. Uk 35 Akida akifanya mzaha kwa Tim.
Uk 35-36, pam kipenziche Tim kamtembelea na kukumbatana kwa mapenzi sana “uchumba piani wakati wakufumbia macho makosa ya mchumba. Wakati wa kujikiri mtu ni maasumu. Hukumbuki Kasisi John alivyotahadharisha kwenye mahubiriye mara nyingi ? Kuwa wakristo wanaochumbiana waweza kupoteza udhibiti wa utashi wao- wakijikuta wamefanya dhambi kama vile Daudi alivyofanya na mkewe uriah …….uk 36
Uk 38, Akida kuwaimbia ubeti mmoja wapo wa wimbo wababake; na wote wakzana mapenzine.
Uk 40, kwenda kwa bwana Gembo, Akida na wenzake kuuliza malipo ya bima ya mamake aliyekufa ajalini lakini sekretari hakuwapatia ufadhili wowote labda akaendelea na kazi yake ndipo Akida akakumbuka shairi la babake alilomtungia kuhusu hasira kwani alikuwa karibu afanye jambo la ajabu………. Uk42
Watu wote wakasema, tumechoka mpaka tuonane na bwana Gembo atulipe pesa zetu…….. mzee matuko.

Sura ya Sita
Akida na Pam kuenda kwa afisi ya waziri wa elimu kuzawadiwa. Akida alikuwa watatu nchini, Donald Kitenge ndiye aliyekuwa wa pili na msichana Regina ndiye aliyebwaga wote mtihani waTaifa…….Uk 50.
Uk 51, vilevile, wanaongozana hadi ofisi ya hatubagui publishers na kukuta mswada wa babake ulikuwa umetumwa kwake kwa njia ya posta….Uk 52.
Uk 57 Akida kupoteza zawadi yake garini

Sura ya Saba
Asubuhi na mapema, Akida yuko nyumbani kwa Tim, akawaza nakuwazua matendo. Yaliyofanyika kumkamata mikononi waziri wa elimu yeye mwenyewe na kupoteza zawadi yake garini…….uk 58
Anasoma kitabu cha babake, kero za mkiwa, mawazo juu ya kijiji cha Baraki na kiwachema yakazidi kwani Tom biniye mzee mangala akawelezea habari kuhusu kwao… Tom akaoa mzungu…… uk 59.
Wote waamezama kwa mawazo tele baada ya kusikia habar ikuhusu vita vya kikabila na kudai kuwa wadadisi wa mambo wanasema. Ingawa makabila hayo mawili yamekuwa na chuki baina yao, huenda vita hivyo vimechochewa na watu wenye usawishi mkubwa wa siasa…… uk 61.
Uk 62, kifo cha matuko aliyejitupa kutoka ghorofa (22) ya Tembo House baada ya wakili wake Bwana Tony Gembo kukataa kuonana naye juu ya malipo ya bima yake.
Sasa, Akida yajiuliza iwapo ataweza kuwa na bahati ya kwenda kwa shule ya taifa,…… Uk 65, nipande ghorofa nijitupe kama mzee Yusufu Matuko?……………. Akida akaanza. kujiuliza.

Sura ya Nane
Pam anamkaribisha Akida na kumjulisha kuwa Tamari yu mgonjwa …… Uk 67, kuleta habari kuwa kwao Baraki wilayani korosho vita vimepamba moto.
Habari ya kifo cha mzee sululu kuwa maiti yake imelazwa kwa mochware na Akida kwenda kwa hospitali nakukagua maiti hiyo nakusema kuwa si babake…… Uk 70-71

Sura ya Tisa
Wakaaenda hospitali ya Rufaa ya Tandika iliyojengwa wakati ule giza la ukoloni na wakakuta wagonjwa wengi kutoka korosho wamelezwa papo hapo kwamfano mzee uledi ambaye bintiye Regina alisoma naye Akida darasa moja huko Baraki, wanafunzi wangemwiita Regina “mtawa” kwa jinsi alivyojitenga kabisa na mambo ya kimapenzi……uk 74. Na mzee uledi akielezea namna alivyomsawisha mzee sululu ili waepuke vitisho na vita vya wakorosho lakini mzee sululu hakuweza…..uk 78.

Sura ya Kumi.
Tim na Akida kumtembelea Tom mtotowe mangala mwenye, bibiye mzungu….. Jenelle, wakati wanapotoka kwa Rufaa ya hospitali.
Vilevile , kifo cha kighafla cha mzee mangala……. Uk 85 mwili wa mzee Mangala ulikuwa katika hospitali ya nduchi ……..Uk 86 -. Uk 90, wakidai kuwa watupilie mbali majina kama sululu au mangala kwani yatambulisha sana kikabila.
Uk 91, Tom kufanya mradi wakumzika babake- mzee mangala na polisi ili waweze kuwasindikiza mpaka Baraki ili wamzike mzee mangala kwa heshima.

Sura ya Kumi na Moja
Tom, Akida kwenda kwa mazishi ya Mzee mangala na watu wengine wakisaidiwa na polisi.
Vilevile: kuona namna watu walivyoUawa huko Baraki. Akida akiona mabadiliko ya kwao.
Uk 99, Tom kusema “Baba kama ungalikuwa umesoma” ungalikuwa umewahi kumsikia Antonio. Antonio ndiye aliyesema juu ya mwili wa Juliasi kaizairi “ nimekuja kumzika sio kumsifu kaizairi….”
Tom, kumwahidi Akida kuwa angemfanyia mpango wakwendaCanadaa iliasomee huko kwani ni mtu mwenye vipawa…… Uk 101, na kumwahidi kuwa akitaka kumwoa mzungu ni hiari yake. Naye akasema “ nioe muzungu, nizae wazungu hata wakiitwa chotara, eeh!! Kuoa mzungu! Nitakuwa wa kupigiwamfano kamaTom.
Vile vile wanapotoka mazishini kunazuka ubishi wa ukabila garini wakimtusi dereva kuwa yeye ni mchungwachungwa…..

Sura ya Kumi na Mbili
Akida kumkomboa Tom wakati anapolala chini ya mwembe na kumtia kwa Toroli wakati wakorosho wanaotaka kuwaua na kulikuwemo mzee Zablon ambaye ndiye Rafiki wa kufa kuzikana – Tim….. Uk 107 kwani Tom alikuwa amepigwa mshale.
Uk 108, mwenye gari kumsaidia Akida na kumchukuwa kwa korosho hospitalini na wenye gari hao ni wafanyikazi wa shirika la “Action men” linaloshughulikia kwa kutoa msaada kama; chakula kwa wakimbizi……… Uk 108. Na katika mwendo huo ndipo wanapoona vipande vya watu vikitafunwa na mbwa kando kando ya barabarani……………….

Sura ya Kumi na Tatu
Akida kwenda mtaa wa Falkland, maarufu kwa jina la kambi mchafu kwa simon mwenye duka liitwalo Mla chake ili aweze kumwelekeza kwa Tim aliye kuwa akiishi huko baada ya kufukuzwa kazini na mjombake kwa kuwa na uhusiano mkubwa na Akida- mkanju..
Akida anampa habari Tim kuhusu kupigwa mshale na kulazwa hospitali ya korosho.
Sasa Akida akitafuta kazi ya aina yeyote ndiyo maana akisema “mshoni hachaguinguo yakhe……’ Akida kupatanatena naTamari aliyekuwa anamchukia sana mwanzoni. Tamari akasema “ nisamehe kwa ufedhuli wangu majuzi yale. Amina hebu tuseme uhamasa wangu kwako tangu tukiwa shuleni… Uk 17 Tamari naye vilevile anamwibia Akida et
Nakupenda bila kiasi
Mpenzi ondoea wasiwasi
Hayafi mapenzi yetu sisi
Hayaji ijapo kwa risasi…. Uk 118

Sura ya kumi na nne
Akida kuzoea mtaani Falkland kama mwenyeji na kuishi na Tim kama ndugu yake wa ukweli … Tamari naye vile vile angekwenda kuwafulia nguo matajiri ile waweze kupata riziki ……. Uk 119.
Akida kukumbuka mahuburi ya kasisi John, kuhusu yale maneno yake ya uhalisia na hata ya ukweli kuhusiana biblia kuhusu uesherati, Daudi na Bathsheba, mkwe uri……Uk 121
Akida akiendelea kupatana na Tim kwa hali ngumu sana kwani bidhaa kama sukari, maziwa namkate wakaviondoa kwa orodha yao ya mahitaji, hivyo vikawa vitu vya starehe isiyokuwa lazima …uk 127.

Sura ya Kumi na Tano
Tamari kumsawisha Akida ili waingie mapenzini…… na kukumbuka mahubiri ya Juma pili moja pale mhubiri John alipowahubiri kuwa Yusufu alikuwa nzi aliyenaswa kwenye utandabui alipoaniwa na mke wa potifa………… Uk 128, Daudi na mke wa ruiah…. Navile akakumbuka maneno ya Tim “ mimi nakuamini wewe, ten asana najua huwezi kufanya lolote kunidhuru…… uk 129.
Tamari kusema eti Akida ni mbakaji – Uk 130, bada ya kutaka kuingia naye Akida mapenzini na kukataa na kni mbwa tu” Akida yataka kutoka kwa Tim lakini Tim anakataa akasema hawezi kumwaacha ……….Uk 131
Uk 132, ndipo Akida akamziba kibao mzee Tito Tembo akidhani ni mzee Zablon aliyekuwa akijisifu kuwa ameua watu wengi huko Baraki………..uk 133

Sura ya Kumi na Sita
Akida kutorekea sangura baada ya kumpiga kibao mzee Tito Tembo akidhani kuwa ni mzee Zablon. Na njiani anakuta wanafunzi wa chuo kikuu cha Tandika barabarani baada ya kufanya mgomo na kuteketeza magari matatu….. uk 138.
Wanafunzi wanadai kuwa wahadhiri wa kume wanawaangusha wanafunzi wakiume kwa kuwa hawana chakuwapa uk 138

Sura ya Kumi na Saba
Akida kufika kituo cha Biashara cha binge na kukuta watu wakipiga foleni kwa duka moja asubuhi na mapema na akataka kuvuka foleni na wakamwambia eti “ wewe wacha kuruka foleni, wadhari sisi ni viatu..uk 144.
Akida kwenda kwa uchochoro kwa haja ndogo ………uk 144.
Uk 146, Akida kwenda kutafuta kazi kwa mzee muyaka nakusikia sauti ya lugha asiyo jua akiimba yaani mtotowe mzee muyaka – Johnstone Jerumani ambaye ni zumbukuku.
Uk 147, Bi.Tina kupinga suala la tohara ya wanawake akidai kuwa wengi wao wanaanga dumia kwa mzungu huo.
Uk 149, muyaka, mzee aliyepigana katika vita vya dunia, kali sana akampatia kazi ya kufunga wanyama. Na ndipo msichana yuyule aliyemkuta uchochoroni akijisaidia anaporudi nyumbani na kumkuta kwao ….. Cynthia bintiye mzee muyaka kufanya “home work”
Sura ya Kumi na Nane
Akida kujigeza jina ili wasimtambue akajibandika jina la “Kipande madodo” ili wasimtambue hasa kabila lake… uk 152. Jerumani kupenda sana kandanda..
Jerumani kumwelezea kilichotokea na kufungwa jela na serikali ya ujerumani ndiyo ilikuwa inamlipia ufadhili masomo yake lakini ikaondoa baadaye kwani alikuwa amepewa nafasi kwa kuwa “best student”
Mzee muyaka kugombana na mtotowe jerimani kwa kumwita kichaa.

Sura ya Kumi na Tisa
Habari kutolewa kwa jarida mojawapo la shirika moja la kutetea haki za kibinadamu yakionyesha athari ya vita vya kikabila wilayani korosho …. Uk 160 –161. Katika habari hiyo kulikuwa John Kasisi aliyekuwa akishtakiwa kwa kufadhili mapigano.
Uk 163, Bi. Tina kwenda kwa mkutano wa kundi la wanawake linalopinga ukeketaji wa sehemu za siri za wasichana na wanawake …..uk 164
Jonhson Jerumani kutoroka nyumbani baada ya kumpiga babake na Akida kumpa msaada ….. uk 167
Uk 168, mzee muyaka kuibiwa na bunduki yake na kwenda akilia, na polisi wenye landrova wakaja nyumbani kwake na kumhoji na baadaye wakmchukua na Bi. Tina naCynthia wakalia sana lakini baadaye mama anauza ngo’mbe na kwenda kuwahonga polisi nakurudi jioni na mmewe wakishikana mikono …. Uk168.

Sura ya Ishirini
Kipande madodo –Akida kutaka kuingia mapenzini na Cynthia lakini akakumbuka maneno ya mzee muyaka ili ajitahadhari na bintiye cynthia- lakini baadaye akajingiza mapenzi na Susana rafikiye wa karibu Cynthia — uk 169. Ingawa Susana baadaye akakataa kusoma na kuolewa na Joseph mwenye biaskeli..
Akida kumtorosha Cynthia kisu cha ngariba mpaka mjini sangura kwa biaskeli ya joseph ….. kwani anahofu sana kuwa angeweza kufariki kwa tohara kama vilivyo kwa watu wengi siku hizo..
Akida kusahau kila kitu na hasa kila mtu na vile Tim Rafikiye wa kufa kuzikana baada ya miaka miwili kutoka Tandika – Uk 173 vilevile, Akida kusikia kifo cha waziri Johnstone mabende aliyenawa, wakati anapokikiliza kwa redio yam zeemuyaka……..Uk 173.


Sura ya Ishirini na Moja
Bi.mkubwa yaani mamake muyaka akafa tena kwa mwanawe baada ya mwezi kupita baada ya kuwa na hitilafu kubwa kwa kutotahiriwa wajukuu wake.
Matayarisho ya kupokea wageni wanaoletaposa ya nanayakoyanafanywa juuchini nambuzi kunawa …. Uk 175
Barua ikaletwa kutoka kwa mzee muyaka na Bi.Tina kuichukua mpaka kwa mkewe Joseph – Susana ili amsomee lakini akashindwa …. Uk 178, ndipo Akida akawasomea.
Kwa wazazi wangu,
Hayawi hayawi huwa, Tangu kufanya uchumba na mchumba wangu wangu sikuwahi kufikiria kuwa mtego ungeweza kujiri. Alikuwa wangu mandhia Matamanio na mapendezi yake yalikuwa sawa na yangu. Itakadi na faja zake zilikuwa zafanana na zangu. Nilipomtazama mbele niliona mustakabali mzuri katika ndoa isiyo na doa. Ila sasa mbele hakwendeki. Pamepita hitilafu kubwa kati yangu na mchumba wangu. Nakutumai mmeipokea barua hii mapema ilimuradi kuepuka kuingia gharama ya bure kwa maana hatutakuja nyumbani kwa shughuli ya posa kama tulivyo kuwa temepanga. Niobee mungu anipe moyo wa subira wakati huu wenye utata.
Binti yenu mpendwa
Nana
Akida kutoka sangura kwelekea mjini Tandika baada ya miaka mitatu bila kuaga kwani wote wamepigwa biwi la simanzi kwa habari kutoka kwa nana binti yao.

Sura ya Ishirini na Mbili
Akida kurudi Tandika na kujipeleka kwa kituo cha polisi na kujiripoti kuwa aliua mzee zablon na kushindikwa kwa jela.
Vilevile akawakuta wafungwa mbali mbali na wenye mashtaka Fulani Fulani. Na hakupata bughadha kali na askari poli kurani wakampa ufadhili …. Uk 190
Akida kua chiliwa uhuru kwa kesi alizokuwa nazo kwani mzee zablon alijina mwenyewe na hata mzee Titi Tembo ai akamsamehe kwa kumziba kibao badala yam zee Zablon………
Tim kukutana naye baada ya kartini miaka mitatu ilikuwa imeishatoroka tokea wakati Akida alipokwenda sangara.

Sura ya Ishirini na Tatu
Tim kuandamana na Akida mpaka mtaa wa Falkland.
Tim vilevile kumwelezea kwa mapenzi yake na Pam yakapata kisogo,
Tim kumwelezea kifo chababake mzee Zablon kwa kusitia kitanzi miezi michache iliyopita. Pia vifo vya ndugu zake na mamake katika vita vya ukabila.
Tamari na Tim kumficha Akida wakati watoto wa mzee Tito Tembo wanapowa wavamia kwao na kumvalisha gauni ya wasichana na baadaye kumpeleka mpaka kwa mtaa wa mama nasambu kwa shangazi ya Pam.

Sura ya Ishirini na Nne
Akida kufika kwa mtaa wa mama Nasambu ili kujisalamisha, Tamari kutoka baada ya kumfikisha huko. mara kwa mara Tim, Tamari wengekuja na kumtembelea huko.
Akida kumwelezea Pam, kuwa alifanya kazi ya kwa mzee muyaka ambaye alipigana kwa vita vya dunia na habari chungu nzima iliyomfikia kwa miaka hiyo mitatu.
Akamwelezea kuhusu kuvunjika kwa mapenzi ya Nana na mchumbake.
Isitoshe, Akida akifanya kama daraja la kuwaunganisha tena Tim na Pam tena.

Sura ya Ishirini na Tano
Shangazi yake kumfukuza Akida yaani hamtaki na baadaye anaomba mzee Toili ambaye ni mlinzi wa kwake shangazi-Pam ili ampeleke kwao aweze kujificha vilivyo.
Pam angempa pesa ya matumizi huko kwa mzee Toili na baada ye kabisha habari ikaja Tom kukumbkuka ahadi yake ya kumpeleka ulaya ili- kusoma kwa kuwa ameichukia nchi yake ya kiwachema.
Vilevile, Akida anashangaa sana kuona Regina mtawa bintiye ya maheremu mzee uledi akisiuza kimasomaso … uk 220.
Uk 221, Pam na Tim, wameshikana mikono na kumpungia naye vile vile Akida anawapungia anapopanda ndege mara yake ya kwanza na kusema “Niache nendeuzunguni nisome nioe mzungu ikibidi………….Uk 221)
Uk 222, Akida analia, akisema mbona nalia? Naiacha nchi yangu ambapo mimi ni mwananchi kindakindaki. Nichukie kiwachema ? ……… Akisema kiwachema kwa heri kwa sasa usilie nisubirinitarudi………

WAHUSIKA NA UTAMBULIZI
WAHUSIKA WAKUU.

Akida sululu (Mkanju)
Ni mvulana wa Mzee sululu na Joan sululu. Ni mkanju kwa kabila na rafikiye wa dhati waTim. Alikuwa wa tatu katika mtihani wa kitaifa na akazawadiwa na waziri Bwana Kato wa elimu.
Sifa/tawasifu /tabia/hulka

Ni mwenye hasira alimjeruhi mzee Tito akidhanii ni mzee Zablon kwa madai kuwa alikuwa akijivunia kwa kuwa amewauwa wakanju wengi.
Ni mvumilivu – alivumilia wakati Tamari alimsingizia kuwa ni mbakaji.
Ni mwongo: (a) Anamdanganya mzee uledi ya kuwa Tim ni msangura.
Anamdanganya B.Tina ya kuwa yeye ni mchungwachungwa.
Ni msiri: Hakumwambia Tamari ya kuwa babake ndiye aliyekuwa akiwaua wakanju huko wilayani korosho.
Ni msomi/mwerevu: Ni yeye aliyekuwa wa tatu kitaifa mitihanini kwa shule ya msingi.
Ni mwenye bidii: Akida alifanya vizuri katika mitihani ya mwisho wa shule ya msingi na kizawadiwa na waziri wa elimu.
Ni mwenye utu: Akida anapomsaidia Tom baada ya kupigwa mshale na kulala chini ya mwembe na kumpeleka hospitalini Korosho. Akida anamwokoa mzee Muyaka anapoumwa na nyoka kwa matibabu zahanati na kliniki za sangura zilikuwa mbali tena zilikuwa na uhaba wa madaktari na dawa.
Ni mtulivu: (a) Tamari anaposema kuwa Akida ni mbakaji alituliza hasira yake na kutoka nje.
Anapoona ofisi ya stesheni ya sauti ya kiwachema anashikwa na hasira na kutaka kuvunja kioo cha ghorofa hiyo lakini anaacha na kuenda zake.
Ni mcha mungu: (a) Akida alikuwa akienda kanisani kila juma pili na Tamari na Tim.
(b) Akida anafuatia maneno ya kasisi John anavyowahotubia kanisani kama kuhusu umalaya.
Ni mwimbaji: Akida anawaiimbia Pam na Tim wanapomsihi awaimbie.
Ni msamehevu: Akida anamsamehe mzee Zablon kwa kumuua Mzee sululu ambaye ni babake.
Ni mzalendo: Anasema ya kwamba akienda ulaya atasoma atatue shida za ukabila huko kiwachema.
Mwenye mapenzi: Aliamua kumpeleka Tom hospitalini isapokuwa amejeruhiwa namshale na akabaki hapo bila. Kusita mpaka wakati alipompeleka hospitalini.
Ni mkatili: Akida alimpiga mzee mmoja aliyefanana na mzee Zablon mapisi ambaye alikuwa akidaiwa kwa kuua wakanju.
Ni mwenye wivu: (a) Alipoona vile Tim ameendelea akamwonea wivu. Alionyesha pia wivu wakati anapomwona.
Mpatanishi: Anajaribu kupatanisha Pam na Tim wanapokosana.
TIM MAPISI (MKOROSHO)
Mtoto wa mzee Zablon mapishi, ni mkorosho na ni ndugu yake Tamari na hata mpenzi wa Pam.
Ni mchezaji bora wa kandanda. Alikuwa anacheza sana mpira huko shuleni.
Ni mwenye mapenzi
Anapendanana Pam ambaye ni mpenziwe.
Alimpenda Akida sana na kumsaidia wakati wa shida.
Anampenda dadake Tamari aliporudishwa shuleni kusoma.
Ni mwenye utu: (a) Tim alimsaidia Akida na viatu alipoona kuwa ana miguu mitupu?.. Alionyesha utu anapomlipa mchungaji wa mortuary nduchi ili waweze kutafuta maiti ya babake Akida.
Ni mtilivu (a) Hata baada ya kupigwa kalamu kazini aliendelea kuwa rafiki na Akida. Anamtuliza Akida baada ya mjombake sasmson Tangu kumtukana.
Ni mcheshi . Anacheka anapokutana na Akida akirudi nyumbani miguu yake mitupu bila viatu.
Ni mwenye bidii. Anaonyesha bidii yake wakati hana kitu ya kujikimu maisha na anaamua kuuza viatu vyake ili kujikimu maisha.
Ananunua vitu vipya baada ya kupita kazi ndogo ndogo.
Ni mlinzi : anamlinda Akida shuleni ili wanafunzi tundu wasimchokoze. Vilevile, anamlinda Akida wakati watoto wa Tembo wanapokuwa wakimsaka.
Ni mwenye matumaini: Hata baada ya kufutwa kazini anaendelea kujikimu maisha.
Ni mwenye hasira: ananyesha hasira yake baada ya shetesheni ya sauti ya kiwachema kueneza habari yenye uwongo.
Ni mvumilivu: anavumilia maishani mwake hata kama haendi anavyohitaji.
Ni mwenye wivu: (a) wivu wake unabainishwa anapoona Pam anamkumbatia Akida baada ya kupewa zawadi na waziri wa elimu Bwana kato. Vilevile Akida anapofika mjini Tandika mara yake ya kwanza na Tim kumwelezea kuwa shamba lao hutoa mazao mengi kuliko yao kila msimu na hata ng”ombe wao hutoa maziwa mengi kuliko yao.
Ni mkarimu: Anamsaidia Akida na viatu bada ya kuona kuwa viatu alivyo navyo vimeharibika. Anampeleka Akida hotelini aweze kula chakula.
Ni mwazi: anamwambia mjombake Samson Tangu kuwa Akida ni mkanju bila kumdanganya.
Ni mjasiri: anampeleka Akida kwa mjombake Samson Tangu na kumwambia eti ni mkanju bado anaendelea kuishi naye hata akijua atachukiwa.
Ni mwaminifu: anamwamini Akida kwa kila kitu asemacho.
Tom mangala: Ni mtoto wa mzee Mangala ambaye ni bwanake Jenelle. Akasoma hadi akafika ulaya na kisha akafanya kazi na kampuni ya Anken
Ni msomi: Inaonyeshwa wakati Tom anasemekana alisoma ulaya na kisha kufanya na kampuni ya Anken.
Ni mwenye mapenzi: Yaani anapendana na Jenelle na hatamzungu na kumwoa akida na Tom wana mapenzi ndiyo maana Akida anafanikiwa kwenda ulaya kusomea huku.
Ni mvumilivu: Hata baada ya kuambiwa eti babake ameuawa vitani korosho yeye hakulia bali alivumilia
Ni mkarimu: Anakubali kusafiri na Akida na Tim kwa kutafuta baba zao.
Ni jasiri: Anaenda kumzika babake huko katika eneo la vita bila uoga wowote.
Ni mtu mwenye bidi
Ni mwenye utu.
Ni mwasi (Rebellious)
Ni mwaminifu.
Ni mnyamavu.
Mzalendo

MZEE MUYAKA: Babake Johnstone na Cynthia na mkewe ni Bi.Tina. Aliwahi kushiriki katika vita vya dunia vya pili na hutoka sangura.
Ni mjeuri: Akida anapokuwa akitafuta kazi hamjibu wakati anapo msalimu. Hakujali kuhusu maisha ya mwanawe Johnstone Jerumani.
Ni mwoga: Anaposikia kitu kimeanguka anajificha chini ya meza…………
Ni shujaa: Kwa kuwa alipigana kwa vita vya dunia.
Ni mnyonge wa afya.
Ni mnyamavu: Anamnyamavu wakati Akida anakuja kutafuta kazi.
Anaongea vibaya kuhusu mtotowe Johnstone Jerumani kwa kkuwa ni mwkenda wazimu.
PAMELA Ni mpenzi wa Tim na alikuwa akiishi na shangazi yake eneo la mama Nasambu
Ni mpatanishi Anajaribu kupatanisha Akida na Tamari baada ya Tamari kusema kuwa mzee sululu amena babake.
Ni mcheshi
Ni mwenye utu: Akida alipoletwa kwao na Tamari yeye alikubali ku mchunga.. Alipowaona watu wenye silaha nje ya nyumba yao anakuja na kumwambia mpenziwe Tim.
Ni msaliti /mhafidiana: Anasaliti mapenzi kati yake na Tim.
Ni mcha mungu: Anaenda kanisani kwa ajili ya ibada kilaJuma pili.

Ni mwenye utu: Anamlurumia Akida anapomwona kuwa ana wasiwasi na Tim , anapendana na Tamari na hata Akida .
Ni king’ang’anzini.
Mzee sululu: Babake Akida na ni mume wa Joan sululu. Alizaa watoto wengine lakini wote walifariki kabla ya Akida kuzaliwa.
Nimwenye utu: Anamponya Tim anapoumwa na nyoka.
Ni mwimbaji hodari: Kwani ni mtunzi wa nyimbo na hataanataka kukchapisha mswaada wake .
Ni mjasiri.
Ni mwenye muamananawatu: Anamfundisha Akida jinsi ya kumtibu mtu anapokuwa mgonjwa.
Ni mwenye bidii
Ni mpweke
Ni mhariri
Ni mpenda amani
Ni msomi: kwani anajulikanasana kwakuandika vitabu vya ushairi.

JOAN SULULU: Mke wa mzee sululu mama yake Akida. Aliangaa dunia miaka lo, iliopita baada ya basi la abiria kupata ajali na lori Tungule kilimani . Alikuwa anauza samaki, matunda nk kiduka cha Baraki huko Korosho

MZEE ULEDI: Ni mkanju aliyenusurika kifo na kukimbilia Tandika baada ya vita kuzuka , baba yake Regina
Ni mlevi: Wakati Akida na Tim walipokuwa wanamuliza kamayeye ni mzee Uledi mwanamume mmoja akamwambia kuwa alikuwa ametindi.
Ni mwenye hasira
Ni mkatili
Ni mwenye bidii
Anapenda ukabila: Ilibainika wazi wakati alipouliza Tim ni kabila gai na Akida akamdanganya na kuanza kupayukapayuka.
Ni mcheza marimba na gitaa, yaani anawaambia Akida natim eti wakati waliporamiwa na wakorosho alikuwa akipiga gitaa yake.
Ni mwenye taasubu ya kiume
Ni omba omba

REGINA ULEDI: Mtoto wa mzee Uledi na alikuwa akisoma darasa moja na Akida.
Ni msomi
Alikuwa mtawa – Hakupenda mambo ya mapenzi.
Kahaba
Mhafidina/msaliti

TAMARI: Mtoto wa mzee Zablon, na mdogo wake Tim, alimusurika kifo kwenye vita baina ya wakerosho na wakanju.
Ni mwongo: Anadanganya ndugu yake Tim kuwa Akida alikuwa anataka kumbaka . anadanganya kwamba Babake Akida ameua Babake-mzee Zablon.
Ni ujinga.
Ni mwenye bidii
Ni usomi
Ni mtafutaji- Anafulia watu nguo kwenye maeneo ya uatajiri ili apate riziki.

MLINZI TOILI: Mlinzi kwa shangaziye Pamela – mtaa wa mama Nasambu.
ROSE NA TIM: Ni wanachuo kikuu cha kiwachema ambao walifukuzwa kutokana na migogoro ya cheshi na walipendana.
MZEE KIJOKA: mzee anayeelewa kabla ya kwenda kwa mzee muyaka. Ni mkali.
JOSEPH: aliyemoa susan rafikiye Cynthia
SAMSON TUNGU: Mjombake Tim. Ni mkabila, mkarimu, ni mwazi nk.








MAUDHUI KATIKA RIWAYA YA KUFA KUZIKANA.

Ndoa, Ni wakati watu wawili wanaishi Pamoja wakishaoana na mapenzi. Ni mahusiano ya kikaribu kati ya watu wawili.
Mapenzi: Mapenzi kati ya Akida naTim nak walikuwa watu wa kabilatofauti (mapenzi ya kufa kuzikana)
Mapenzi kati ya Akida na Tom (Kufa kuzikana )
Mapenzi kati ya Pam na Tim (mapenzi ya kawaida )
Mapenzi kati ya Tim na babake Mzee Zablon mapishi.
Mapenzi kati ya Pam naTamari.
Mapenzi katiya susan na kipande madodo.
Mapenzi kati ya Johnstonenakipande madodo.
Mapenzi kati ya nananamchumbake.
Mapenzi kati ya Bi. Tina na biniye Jerumani
Ndoa:
Ndoa kati ya Joan Sululu na mzee Sululu
Ndoa kati yam zee Zablon na mkewe.
Ndoa kati Ya Joseph na Susan.
Ndoa kati ya Bi. Tina na mzee muyaka
Ndoa kati ya Jenelle na Tom.
Ukabila: Ni mapendeleo ya mtu Fulani kwa kabila lake. Kabila zinazopatikana kwenye kitabuni wakorosho nawakanju wachungwachungwa, wasangura nk.
Askari alipokuwa mwandamani wa Akida aliposema “nakwambia hakuna watu zumbukuku kama wakanju.
Mjombake Tim- Samson tungu anapomtu si Akida akisema waknju wapenda mazishi sijui mazishi ya shangazi mjomba ….. nk hata wataanza kwanda mazishi ya mbwa.
Vilevile, Tamari akionyesha ukabila anaposema Babake Akida ndiye aliyeua babake.
Mazingira: Akida anapoenda Tandika mara yake ya kwanza, anapoenda Sangura kwa mzee muyaka.
Ugonjwa: Mwalimu Alex na Jerumani.
Utamaduni: Kupashwa tohara.
Umri wa kuoa
Malenzi: Mwanamke alikuwa na jukumu la kuwalea wanawe.
Elimu: Wanawake hawakupewa nafasi ya kupata elimu.
Swali
“Migogoro ni chanzo cha maangamizi katika Jamii” Jadili
Kuna mifano mwafaka katika riwaya.
Kati ya wakanju na wakorosho
Kati ya Akida na Tamari
Kati yam zee Muyaka na Bi.Tina mkewe.
Kati ya Akida na Tito Tembo.
Kati ya Tim namjombake – Samson Tungu
Kati ya Pam na mpenziwe – Tim
Kati ya mzee Matuko na sekretari
Kati ya mzee Sululu na mzee Zablon
Kati ya mwalimu Alex na mheshimiwa Johnstone Mabende.
Kati ya serikali na vyombo vya habari.
Swali
“Umoja ni nguvu na utengano ni udhaifu” Jadili methali hii ukirejelea Riwaya hii;
Maana ya methali, Akida alipata nafasi ya kwenda ulaya kwasababu ya Rafikiye Tim aliyemfanta ajuane na Tom-
Regina na babake mzee uledi.
Mzee Zablon mapisi na tim.
Mzee muyaka na Johnstone Jerumani
Mzee Sululu na Akida.
Mzee mangalana Tom.
Tom nanchi yake kiwachema.
Mzee Sululu na mkewe Joan Sululu
Kipande madodo na mzee muyaka.
Swali: “Hakuna chuki katika riwaya ya Kufa Kuzikana ila ni mapaendeleo katika kabila” Jadili?
Chuki ni kuwa na hisia mbaya kwa mtu.
Wakorosho na wakanju.
Mbunge Jonstone mabende na wakanju.
Mwalimu Alex na wakorosho wenzake .
Tamari na Akida
Mzee matuko na watu waliokwenda kwa Bwana Gembo kudai bima ya malipo yao na sekretari.
Tito Tembo na Akida .
Mjomba Samson Tungu na Tim.
Mjomba SamsonTungu na Akida.
Swali: “Ni nini nafasi ya Elimu katika Riwaya ya kufa kuzikana.
Elimu ni maarifa yanayo patikana ndani nanje ya shule.
Mwalimu Alex alitumia elimu yake kutoleta vita wilayani korosho.
Tom
Akida
Tamari
Jerumani
Mzee Sululu na mzee Zablon mapisi
Tim
Swali: “umaskini”
“Kukosa vitu vya maana muhimu maishani
Akida alikuwa masikini karasababu anapomfika Tim nampa nguo….
Tim aliposhi mtaa wa Falkland
Tajiri na masikini waishi hahali tofauti tofauti.
Watu wanaishi kwenye nyumba ya nyasi wilayani korosho.

MBINU ZA LUGHA:
Ni njia ambazo mwandishi ametumia lugha ili kuwasilisha ujumbe wake;
Mbinu rejeshi (Kisengele nyuma /Dambini) mbinu ya kurejelea mambo yaliyopita.
Akida anaporejelea kifo cha mamake katika ajali miaka 10 iliyopita kwa ajali. Vilimani Tungule.
Akida akiwa stesheni ya polisi alivyofista. Ki kuwa alimwua mzee Tito Tembo akidhani kuwa ni mzee Zablon.
Mjini Tandika Akida anakumbuka maisha shuleni na Tim. Anasema akisema kuwa Tim alikuwa Mchezaji bora wa soka na wasichana walikuwa wanampanda
Mzee matuko anurejelea jinsi ahivyokuwa kwenye ajali iliyotokea huko Tungule vilimani.
Tim alivyoumwa na nyoka.
Akida anarejelea kuhusu mwalimu Alex
Barua yam zee Zablon inarejelea majuto kwake kwa kumuua mzee Sululu ambaye kwa hakuna nakosa lolote.
Akida na Pam wanarejelea mambo yaliyokuwa huko sangura.
Akida anarejelea mambo yalivyokuwa Baraki na maneno ya Johnstone Mabende.
Akida anarejelea mahali mamake alipokuwa akiuza bidhaa zake kama; samaki wakati walipokuwa watoto.
Taswira, ujenzi wa picha akilini mwa msomaji.
Akida alivyoleza vile mwalimu Alex akirukwa na kichwa.
Akida alipokuwa akienda mjini Tandika anajengapicha kwa masomaji jinsi mamake alivyo kufa kwa ajali.
Mbwa alivyokuwa akila kichwa cha mtu huko Baraki wakati wa vita.
Akida alipomwiimbia Tima na Pam.
Akida alivyozawadiwa nawaziri wa elimu Bwana Kato.
Akida alipompiga mzee Tito Tembo akifikiria kuwa mzee Zablon
Ch) Uzungumzaji nafsi: ni mbinu ya lugha ambayo mhusika huonyeshwa kimoyomoyo Tim kusahau zawadi yake kwenye gari alisema “huyu Tim kumbe limbukeni hivi? Vipi anaachia zawadi yangu kupotea vivi hivi tu? Na zawadi yenye nilikuwa hata sijafungua.
Jiji hili silijui wala nyuma yake nitafanyeje? … Akida anapofika Tandika.
Akida akiwa kwenye mkahawa naTim alisema “Tahau ola ladha nzuri ajabu” watu wamashambani yanatupita mambo mazuri hayo? Au ni upya wa mambo?”
Akida alipokuwa kwa mjombake Tim, alizungumzia nafsia akasema….. ama alitakakuonyesha mali na amuali zao?
Sadfa: Vitu viwili kutokea wakati mmoja bila kutorajiwa.
Tim kuenda mahakamani. Akida akisubiri kusomewa mashtaka.
Akida na tim wakienda kwa tom. Tom naye akapata habari ya msiba.
Akida anapoenda klabuni.
Tito Tembo anapokuwa klabuni akinywa.
Akida kuzaliwa na kupata vitabu mzee Sululu.
Akida kwenda ofisini ya Bw. Tembo na mzee Matuko kuwepo.
Akida kupanga kurudi nyumbani, habari ya mipango kutambaa.
Habari kusambaa, Tamari kufika kwa Tim.
Tim na Akida kwenda hospitalini, mzee uledi akiwa anatibiwa.
Akida kujisalamisha polisi, Kasisi John akiwa jela.
Akida na tom kurudi Baraki, vita vikiwa bado havijamalizika.
Vile vile Ken Walibora ametumia mbinu nyingine kama:
Tashbihi
Kinaya
Barua
Dhihaka /tabaini nk, ili kuwasilisha ujumbe wake.

HITIMISHO:


Tanbihi: Ikumbukwe kwamba mwongozo huu haubebi yote namna yanavyojitokeza katika riwaya nzima, kwa hivyo inakubidi wewe kama mtumiaji kusoma riwaya kwanza na kisha ukasome mwongozo kukusaidia kuelewa vipengele mbalimbali vinavyopatikana na ambavyo vimeangaliwa hapa ndani. Asante!!!

MWONGOZO WA TAMTHILIA YA KIJIBA CHA MOYO-TIMOTHY .M. AREGE.


Mwalimu Johnpaul Arigumaho 2022.

Utangulizi.

“Moyo hupenda, moyo huchukia, moyo hukinai, moyo huhurumia, lakini moyo unapopatwa na dhiki ni rahisi kujua unaponzwa na nini.”
Tamthilia ya kijiba cha moyo ni tamthilia inayoangazia maisha ya Sele kudhaniwa kuwa mgonjwa, kunyimwa haki zake, na kutotetewa kwa namna yeyote anapopambana na waiotaka kuiba moyo wake halafu akabaki na kijiba.
Sele ni kijana ambaye amebadilika kitabia katika familia, moyo wake umepatwa na kutu, familia yake imekosa kupata utulivu kwa kughasiwa na ugonjwa wake. Sele kila tendo analiona kuwa ni uonevu , sele ana kijiba cha moyo. Je mawaidha ya bibi yatautibu ugonjwa wa Sele?

Dhamira ya mwandishi..

Timothy ananuia kutuonyesha uongozi wa kiimla uliotapakaa katika nchi nyingi za bara la Afrika na kukita mizizi pale.
Tamthilia hii ni miongoni mwa kazi za kifasihi zinazo chunguza uhusiano uliopo baina ya ubepari wa mataifa na hali duni ya kiuchumi iliyojiri mataifa ya ulimwengu wa tatu kwa mtindo wa kinaya.
Mwandishi anatalii maudhui ya kiuchumi na mfumo wa kibepari ambao licha ya kuwakandamiza wakazi wa mabara ya Afrika unapunguza nafsi za wafanyikazi na kuwafanya kujihisi kuwa duni. Mahusiano haya yameendelezwa kwenye misingi ya udhalimu.
Mwandishi ameelezea maonevu haya kwa kinaya akitumia sitiari pevu ili kukejeli mfumo mzima wa uelewaji wa dhana ya uhuru katika uzalishaji mali.
Katika tamthilia hii mwandishi pia analenga kutuonyesha kuwa uongozi uliopata mashiko yake kwenye mfumo wa kibepari, umemiliki nyenzo za kimsingi za uzalishaji mali kupitia kwa ufisadi, uongo na zaidi katika kuwakandamiza wale waliopata mwangaza wa kuona njama hii ya kunyanyaswa.
Hili hutekelezwa ili kuzuia juhudi za wale waliopata mwamko mpya kisiasa dhidi ya kuwazindua wanyonge wengine katika jamii. Mwandishi kupitia kwa mhusika nguli (Sele), anasawiri uhusiano uliopo baina ya mataifa ya ulimwengu wa kwanza ambayo huyapa misaada na kuyamiliki mataifa ya ulimwengu wa tatu kwa kuyafanya yakose kujitegemea.
Mwandishi anasawiri kwa kina misaada inayotolewa kwa mataifa machanga na kuonyesha kuwa misaada hii haiwafai Waafrika ila tu ni chombo kinachotumiwa ili kuweza kupata fursa ya kuwanyonya Waafrika rasilimali zao.
Hii ni kinaya kwa kuwa Waafrika wenyewe hawaelewi hali hii.
Arege analenga kutuonyesha kuwa hali ya uhitaji katika mataifa mengi ya bara la Afrika imesababishwa na unyonyaji wa nguvu za wakazi wake kwa malipo duni.
Anaeleza kuwa mipango ya kuyasukuma mbele kimaendeleo mataifa machanga barani Afrika ambayo inaamuliwa na kuwekwa na mataifa yanayodai kujitegemea ni chanzo cha kudorora kwa maendeleo yanayotarajiwa. Hii inatokana na ukweli kwamba walioshikilia (wakoloni)
nguzo za mfumo huu wa kibepari waliwafumba macho wakazi wa nchi changa kwa kuwapa misaada isiyowafaa.

Falsafa ya mwandishi.

Mwandishi ameongozwa na falsafa ya “UJinga ni Ugonjwa”Nchi zenye nguvu zinatumia aina zote za kutoa misaada ili kumiliki rasilimali za mataifa aina ya tatu juu ya ujinga na kutoelewa kinachofaa kufanywa. Hili linachorwa vizuri na mhusika sele alipojitoa kupigania haki wengine wakafikiri ni mgonjwa(ujinga).



Mtazamo wa mwandishi.

Mwandishi ameegemea Mtazamo wa kisiasa yaani kiyakinifu; Kuungana, kujitahidi na kujikomboa kimawazo ni suala liwezalo kusaidia waafrika
kujiendeleza kwa misingi ya kisiasa, kiuchumi na kijamii.
Hiki kinabainika baada ya kutamatisha kusoma tamthilia hii ambapo inabainika kuwa ugonjwa wa Sele si ule wa kawaida kama ulivyochukuliwa na wahusika tamthiliani bali kuzinduka kutokana na mwamko mpya wa kisiasa na kijamii.

Msimamo wa mwandishi.

katika tamthilia ya kijiba cha moyo mwandishi anamsimamo wa kimapinduzi kwani amejadili matatizo yanayochangia kukwama kwa ujenzi wa jamii mpya.
Msimamo wake umebainishwa kutokana na jinsi alivyochora mhusika Sele, akijaribu kujiokoa na kujikomboa kimawazo wengine wakifikiri ni mgonjwa lakini akakosa kupata washabiki werevu. (kijiba)

arigumaho810@gmail.com. +256778514179/757223817.

SAYANSI NA TEKINOLOJIA KATIKA FASIHI (FANI NA MAUDHUI)

IKISRI

Teknolojia imebadilisha jinsi tunavyoona, kufasiri na hata kuandika fasihi, kwa kujenga uwezo wa kila mtu kuandika, kupitia mitandao ya kijamii, hakiki, na kublogi, na imekuwa bora zaidi. Teknolojia ina, na itaendelea kuathiri fasihi kwa wingi kwa njia tofauti. Kabla ya watu kupata kompyuta, kompyuta za mkononi, simu mahiri, na visoma-elektroniki, wangelazimika kupata maarifa na usomaji wao kutoka kwa taasisi ya elimu kama vile vyuo, shule, burudani, matambiko, mazishi au njia nyingine za kizamani. Kwa sasa ni mawasiliano ya kidijitali ambayo imepiga hatua katika kila maisha ya mwanadamu. Mbinu zinazoleta uchovu za kuwasilishia hadhira usiku kucha zimebadilika juu ya utandawazi wa sayansi na tekinolojia. Linalofanywa kufikisha ujumbe kwa hadhira sasa ni kukaa nyumbani kunasa video au rikodi sauti yako ya kikomedia, kimchezo, kimaandishi, nk na kutuma kwa mitandao ya kijamii kama vile tiktok, youtube, fesibuku, whatsap, instagramu, twitter, nk. Uwasilishaji huu umezuka juu ya sayansi na tekinolojia badala ya zile za kijadi zenye kuchosha kwa kuzunguka jamii nzima. Badala ya kufanya kazi hii yote, sasa ni kuandika kile angetaka kuzungumza na watu, bonyeza kitufe cha kushiriki, na kutuma kwa watu tofauti kupitia mitandao ya kijamii. Inaanza kuenea kama moto wa nyikani kote ulimwenguni. Kila mtu anaweza kufikia mawazo, maoni na hisia za mwandishi papo hapo.

Teknolojia imebadilisha jinsi tunavyoona, kufasiri na hata kuandika fasihi, kwa kujenga uwezo wa kila mtu kuandika, kupitia mitandao ya kijamii, hakiki, na kublogi, na imekuwa bora zaidi. Teknolojia ina, na itaendelea kuathiri fasihi kwa wingi kwa njia tofauti

Williady, (2015), Fasihi ni tawi mojawapo la sanaa linalotumia lugha kuwasilisha ujumbe Kwa mdomo au wa maandishi. Kulingana na maelezo haya yanaleta maana kwamba fasihi ni mojawapo wa sanaa ambayo hutumia lugha kama nyenzo kuu na kwa njia ya ufundi.

Wamitila(2004), Fasihi ni Sanaa inayotumia lugha inayojishughulisha na binadamu pamoja na maisha yake na huathiri, hugusa na huacha athari fulani na hupatikana katika umbo ambalo linatambuliwa na jamii fulani

Mulokozi (2017; 6) Anasema kuwa fasihi ni Sanaa ya lugha yenye ubunifu inayojaribu kusawili vipengele vya maisha, mahusiano, mazingira na hisia za watu katika muktadha fulanI.

Kulingana na fasili za wataalamu hao, Fasihi ni Sanaa inayotumia lugha na ubunifu kuwasilisha ujumbe Fulani wenye uhalisia au kidhahania.

Kuna aina kuu mbili katika fasihi yaani fasihi andishi na fasihi simulizi.

Wataalamu mbalimbali wamefasili maana ya fasihi simulizi katika mitazamo tofauti tofauti kama ifuatavyo-;

Balisdya, (1983) Fasihi simulizi ni aina ya fasihi ambayo hutumia mdomo katika kuumbwa ,kuwasilishwa na kusambazwa kwa wasikilizaji na watumiaji wake.

Msokile, M (1992). Fasihi simulizi ni kazi ya sanaa inayotumia lugha .Kazi hii huhifadhiwa kwa kichwa na kusambazwa kwa njia ya masimulizi ya mdomo ,hurithishwa kizazi hadi kizazi.

Fasihi simulizi ni sanaa inayotumia lugha ya  mazungumzo ya ana kwa ana ,sauti na vitendo na njia zote za mawasiliano  kufikisha ujumbe kwa jamii.

Fasihi andishi ni Sanaa inayotumia lugha kuwasilisha ujumbe kwa hadhira kwa njia ya maandishi. Fasihi andishi inaweza kuwasilishwa kupitia mashairi, riwaya na tamthilia. 

Fasihi haiwezi kutenganishwa na utamaduni wa maisha ya watu. Ili kuelewa fasihi ya Kiswahili lazima uelewe lugha ya Kiswahili pamoja na utamaduni wa waswahili wenyewe.  Maendeleo ya binadamu ni maendeleo ya fasihi. Basi ukuaji wa tekinolojia huendana moja kwa moja na fasihi. Hivyo basi katika Makala hii tunaangalia namna fasihi imeathiriwa na maendeleo ya sayansi na tekinolojia kifani na kmaudhui.

Ni jambo lisilopingika wala kutupiliwa mbali kuwa fasihi ni tekinolojia yenyewe. Hii ni kwasababu fasihi yenyewe ni binadamu na yanayomzunguka, tekinolojia hutokea kutokana na binadamu. Hivyo sayansi na tekinolojia ni ndugu zake fasihi bila upinzani wowote.

Katika Kuunganisha fasihi na sayansi, Mwanakemia Jay Labinger anasimulia safari yake ya kibinafsi ya kuanza kutoka kwa shauku kubwa katika sayansi na fasihi (ambayo anaiita wito wake na wito mtawalia) hadi imani yake inayokua kwamba kuna uhusiano mkubwa kati ya hizo mbili kupitia sitiari, mlinganisho, na hata mfano wa uhusiano wa ubongo.

Katika muda wote, nia yake ya kuzingatia mawazo mbalimbali huangazia maandishi kwani anaonyesha jinsi tafsiri za ukarimu zinaweza kusababisha mafanikio sio tu katika uzoefu wake lakini katika mipaka ya nyanja zote mbili. Maelezo mapana ya kihistoria kwa ujio wake mwenyewe katika kufasiri matini za fasihi na kisayansi, anaigiza na kuonyesha jinsi miunganisho hii inavyojitokeza. Inapendekezwa sana kwa wahakiki wa fasihi, wanasayansi, na yeyote anayependa uhusiano wa taaluma mbalimbali.” N. Katherine Hayles, Profesa Mashuhuri wa Utafiti wa Kiingereza katika UCLA na mwandishi wa Postprint: Vitabu na Kuwa Computation

Tekinolojia ni nini?.

Neno teknolojia lina mzizi wake katika neno la Kigiriki techne, linamaanisha ufundi au kutengeneza. Fasihi kuwa uumbaji, au kufanya kitu kipya, ina uhusiano mkubwa na teknolojia. Sehemu ya baadaye ya neno, ology inamaanisha, mazungumzo ya kiakili au mfumo. Neno teknolojia ilionekana kwanza. Hata kwa Martin Heidegger, teknolojia ni aina ya fahamu.

Ni dhahiri kwamba teknolojia ni somo la fasihi. Chaucer kwa waandishi wa Post-Modernist walionyesha teknolojia katika aina mbalimbali katika fasihi. Waandishi hawa walionyesha teknolojia kama mada yao na hiyo hiyo ilionyeshwa kama huduma ya mabadiliko kwa wanadamu.

Sayansi ni maarifa yanayopatikana kwa kufanya vitendo, kutazama na kujaribu kweli ambazo zimebainishwa.

Sayansi na tekinolojia inaweza kurejelea sayansi ya biashara, biashara ya mfumo ambao huunda na kupanga maarifa katika mfumo wa maelezo na utabiri juu ya maumbile na ulimwengu.

Sayansi na tekinolojia ni mambo mawili ambayo hayatenganishwi. Historia inasema nchi zote ambazo zimekua ni kwa ajili ya sayansi na tekinolojia. Tunatumia tekinolojia katika maisha yetu ya kila siku kwamfano nyumba, mwanga, mawasiliano, elimu, biashara, nk. Halikadhalika tunaitumia tekinolojia katika matumizi yetu ya kawaida, kupika, kutembea, kuwasilaiana na mambo mengine Zaidi.

Tunapozungumzia Sayansi na tekinolojia tunamaanisha maendeleo ya kila siku. Tunapozungumzia sayansi na tekinolojia namna vinavyoathiri fasihi kifani na kimaudhui huwa tunalenga kutambua namna ujumbe unaowasilishwa kwa hadhira na mbinu zinazotumiwa kuwasilisha ujumbe huo zimebadilisha fasihi ya sasa tukilinganisha na ya zamani.

Fani na maudhui ndio msingi wa fasihi. Kazi yeyote ya fasihi hukamilishwa kwa mambo mwili ya msingi ambayo hushirikiana na kukamilishana katika kuijenga na kuipa mwonekano wake.

Fani ni ule ufundi anaoutumia msanii kuwasilisha ujumbe wake aliokusudia kwa hadhira.  vipengele vya fani ni kama vile wahusika, mitindo, muundo, mandhari, matumizi ya lugha, kufaulu na kutokufaulu kifani.

Maudhui ni jumla ya mawazo yote yanayozungumzwa pamoja na mtazamo wa mwandishi juu ya mawazo hayo. Maudhui hujumuisha mawazo pamoja na mafunzo mbalimbali yaliyomsukuma msanii hadi akatunga na kusanii kazi fulani ya kifasihi. Vipengele vya maudhui ni pamoja na dhamira, migogoro, falsafa ujumbe na msimamo.

Hivyobasi, kama pande mbili za sarafu ambazo moja ikitengwa nyingine haina maana, tutarejelea sayansi na tekinolojia kwa kuangalia namna ambayo imeathiri fani na maudhui katika fasihi ya kisasa.

Kama anavyobainisha Mabeya (2009), tayari lugha ya Kiswahili imepiga hatua muhimu katika ulingo wa teknolojia huku matumizi yake yakishuhudiwa katika mitambo ya benki (ATM), kampuni za simu na kampuni za huduma za kompyuta kama Microsoft East Africa, Linux, Google.

SAYANSI, TEKNOLOJIA NA FASIHI

Athari za kimaadili za sayansi na teknolojia zinazopatikana katika fasihi ni tofauti na mara nyingi huwa wazi na pia wazi mno.

Uchunguzi wa mwanzo unaweza kujumuisha mada zifuatazo zisizo kamili: Maudhui ya masimulizi yanayofanya tathmini ya sayansi na teknolojia; mazungumzo, uandishi, uchapishaji, na mawasiliano ya kielektroniki kama teknolojia inayohusisha miktadha fulani ya kitamaduni; na nadharia za kisayansi, majaribio, na mazoea kama athari za kitamaduni za kijamii kwenye fasihi. (Tathmini ya mikakati ya kimtindo na balagha ya sayansi na teknolojia, ilhali pia inahusiana, inashughulikiwa katika ingizo tofauti.)

Wasomi katika taaluma za jadi mara nyingi wamegusia mada hizi, lakini ni katika miaka ya 1970 tu nyanja za taaluma tofauti – historia ya kitabu. , masomo ya sayansi na teknolojia, masomo ya fasihi na sayansi, na masomo ya kitamaduni—yanaanza kutilia maanani mambo hayo kwa kina. Kufuatilia vipengele vya kimaadili vya sayansi, teknolojia na fasihi kunahitaji kuchunguzwa kwa mazungumzo, uandishi, uchapishaji na mawasiliano ya kielektroniki kama teknolojia inavyokuzwa katika miktadha ya kitamaduni; kusoma nadharia za kisayansi, majaribio, na mazoea kama athari za kitamaduni kwenye fasihi; kutathmini mikakati ya kimtindo na masimulizi katika mazungumzo ya kisayansi, ikijumuisha historia na falsafa za sayansi, na kufafanua jinsi kazi za fasihi na nadharia zinavyotafsiri na kupanga upya sayansi na teknolojia kama juhudi za binadamu.

Wasomi katika taaluma za kitamaduni wamegusia mada hizi kwa miaka mingi, lakini ni tangu mwishoni mwa miaka ya 1970 wana nyanja tofauti za taaluma-historia ya kitabu, masomo ya sayansi na teknolojia (STS), masomo ya fasihi na sayansi, na masomo ya kitamaduni-yalifanikiwa kuzingatia juu ya wasiwasi kama huo.

HISTORIA FUPI KUHUSU SAYANSI NA TEKNOLOJIA

Uwakilishi wa kitamaduni wa Ulaya wa sayansi na teknolojia unaoibua matatizo ya kimaadili huonekana katika ushairi na tamthilia na wa kimaadili.

Hadithi za Kigiriki na Kirumi zinaeleza kwamba Prometheus aliumba wanadamu kwa idhini ya Athena na kuiba moto kwa wanadamu kutoka kwa Zeus, vitendo ambavyo vilichochea tabia ya John Ferguson ya Prometheus kama mvumbuzi mkuu na mdanganyifu ambaye akili yake ya uasi huwasaidia wanadamu kuwa juu ya wanyama.

Prometheus Bound wa karne ya tano wa Aeschylus anadai kwamba Zeus alikasirishwa na mafanikio ya binadamu na wizi wa Prometheus, akamwadhibu yule wa pili kwa kumfunga kwenye mwamba. Theogony ya Hesiod (c.700 b.c.e.) inabainisha kwamba kaka ya Prometheus Epimetheus alimuoa Pandora mrembo, ambaye aliumbwa kama adhabu na Zeus. Pandora anafungua chombo, akitoa maafa mengi juu ya ubinadamu; hata hivyo udadisi wake unazuia maendeleo ya binadamu badala ya kuhimiza uvumbuzi.

Masimulizi ya Biblia yanayohusisha mambo ya kimaadili ya sayansi na teknolojia yanaonyeshwa katika Mwanzo 6, ambayo inaeleza kuhusu ujenzi wa safina na Noa, chini ya mwongozo wa Mungu, ili kulinda wanyama pamoja na familia ya Noa kutokana na gharika. Mwanzo 11, katika hadithi ya Mnara wa Babeli, inasimulia jinsi watu walivyojenga mnara na jiji, na hivyo kumfanya Mungu kuumba lugha mbalimbali ili kulazimisha mafanikio ya mwanadamu.

Maandishi haya ya kitamaduni na ya Kibiblia yanawakilisha miradi ya kisayansi na kiufundi kama kuimarisha maisha ya mwanadamu katika harakati za kumwamini Mungu.

Hadithi za tahadhari za kisasa kuhusu Faust na Mwanafunzi wa Mchawi huzingatia zaidi hatari za kuingilia kati kwa binadamu na sayansi na teknolojia.

Kitabu cha Faust Chapbook cha mwaka 1587 kinamtaja Dk. Faust kuwa ni gwiji wa sayansi na uchawi ambaye anamwazia Ibilisi na kuingia naye mapatano: Ibilisi anaahidi kumtumikia Faust na badala yake daktari anaitoa nafsi yake na kuiacha imani yake ya Kikristo. Faust anasherehekewa kwa uwezo wake wa kupiga nyota lakini anazidi kuwa mpotovu.

Kutofaa kwa malengo na vitendo vya Faust kumehimiza maandishi mengi ya fasihi ya Uropa, ikijumuisha mikasa, masimulizi, na ushairi wa Christopher Marlowe, Johann Wolfgang von Goethe, Heinrich Heine, Paul Valéry, na Thomas Mann, na kazi kadhaa za muziki za Hector. Berlioz, Charles Gounod, na Franz Liszt. Shairi la Goethe la 1779 “Mwanafunzi wa Mchawi” (“Der Zauberlehrling”) lililofasiriwa kupitia wimbo wa sauti wa Paul Dukas “L’apprenti socier” (1897) lilitumika kama chanzo cha sehemu ya filamu ya Walt Disney’s Fantasia ambamo Mickey Sorroom brcers’s Mickey Mouse aliazima. na kusababisha fujo kabla hajaitwa kuwajibika kwa fujo.

Hadithi hizi zinapendekeza kwamba hamu ya mwanadamu kujua zaidi kuhusu ulimwengu na kudhibiti maumbile inaweza kuwa ya ubinafsi.

Masimulizi hayo yanafikiria jinsi jitihada zinazochochewa na matamanio yaliyokithiri bila shaka zinavyosababisha maafa. Hitilafu katika itifaki ya kompyuta inajulikana sana kwa neno hali ya mwanafunzi wa mchawi, kama inavyofafanuliwa katika idadi ya tovuti zilizounganishwa na injini ya utafutaji ya Google.

JINSI TEKNOLOJIA INAVYOENDELEA KUBADILISHA FASIHI NA ULIMWENGU

Mbinu za kuandika kwenye mawe, kuhamisha na kuchapisha karatasi, na “pony express” sasa ni njia ya zamani na hakuna sababu ya watu kuona haja ya kurejea njia hizo za kizamani. Pia katika utamaduni wa kiafrika, njia za kuwasilisha ujumbe zilikuwa ngumu kwamfano wazee kukusanya watoto nyakati za jioni baada ya chajio na kuanza kuwasimulia hadithi, ngano na mashairi kwa njia ya midomo. Lakini kwa ajili ya sayansi na tekinolojia sasa, fasihi inahifadhiwa katika vyombo tofauti vya kitekinolojia kama vile tepu rikodi, kadi za kumbukumbu, kompyuta, simu, injini za google nk. Teknolojia imebadilisha jinsi tunavyoona, kufasiri na hata kuandika fasihi, kwa kujenga uwezo wa kila mtu kuandika, kupitia mitandao ya kijamii, hakiki, na kublogi, na imekuwa bora zaidi.

Teknolojia ina, na itaendelea kuathiri fasihi kwa wingi wa njia tofauti. Kabla ya watu kupata kompyuta, kompyuta za mkononi, simu mahiri, na visoma-elektroniki, wangelazimika kupata maarifa na usomaji wao kutoka kwa taasisi ya elimu kama vile vyuo, shule, burudani, matambiko, mazishi au njianyingine za kizamani. Kwa sasa ni mawasiliano ya kidijitali ambayo imepiga hatua katika kila maisha ya mwanadamu.

Mbinu zinazoleta uchovu za kuwasilishia hadhira usiku kucha zimebadilika juu ya utandawazi wa sayansi na tekinolojia. Linalofanywa kufikisha ujumbe kwa hadhira sasa ni kukaa nyumbani kunasa video au rikodi yako ya sauti kikomedia, kimchezo, kimaandishi, nk na kutuma kwa mitandao ya kijamii kama vile tiktok, youtube, fesibuku, whatsap, instagramu, twitter, nk.

Hii ni njia ya uwasilishaji ambayo imezuka juu ya sayansi na tekinolojia badala ya zile za kijadi zenye kuchosha kwa kuzunguka jamii nzima. Badala ya kufanya kazi hii yote inayotumia wakati mwingi, inayochosha, mwandishi anachopaswa kufanya ni kuandika kile anachotaka kuzungumzwa na watu, bonyeza kitufe cha kushiriki, na kutuma kwa watu tofauti kupitia mitandao ya kijamii. Inaanza kuenea kama moto wa nyikani kote ulimwenguni. Kila mtu anaweza kufikia mawazo, maoni na hisia za mwandishi papo hapo.

Fasihi ya sasa yenye kutumia sayansi na tekinolojia kimaudhui imebadilika kwasababu jumbe zinazowasilishwa sasa ni tofauti na za kijadi, mfano mziki wa kisasa takriban asilimia tisini (90%) unatoa ujumbe wa kimapenzi kwamfano nyimbo za wasanii maarufu kama vile Eddy Kenzo, Sheeba Karungi maarufu kama Queen Sheebah amejulikana kwa nyimbo zake za kimapenzi zikiwemo (baby nkwata Bulungi-kwa maana mpenzi wangu nishike vizuri, Nkutuse-kwa maana umenifika, Nakyuka-kwa maana juu ya upendo wako nilibadilika, Wankoona-kwa maana mpenzi wangu ni kama juisi na sukari). Nyimbo zinazopendwa na watu wengi siku hizi ni zile zenye upendo na usasa badala nyimbo za kale ambazo zingebeba maudhui ya kufunzwa maadili, heshima, utii wa mungu na tabia na tamaduni za jamii husika. Hivyo basi sayansi na tekinolojia ya kisasa imebadilisha maudhui katika kazi za kifashi.

Umoja na ushirikiano umekuwa rahisi kwa jamii za kisasa juu ya sayansi na tekinolojia ukilinganisha na fasihi za jadi ambapo watu lilikuwa haliwezekani kukusanya kitongoji kizima lakini kwa sasa ni jambo rahisi sana. Teknolojia inawaleta watu pamoja kwa namna fulani, hasa wakati mwandishi anaweza kuchapisha aya fupi juu ya ulimwengu kwenye mtandao wa kijamii kama vile mtandao wa fesibuku, whtsap, tiktok, youtube twitter, linkedin au blogi mahali fulani. Teknolojia inaruhusu kuridhika kwa wanadamu kwa vile haichoshi kama njia za kizamani, chanzo cha utulivu kwa wale ambao hushikilia hisia ndani na kupata urahisi wa kueleza kwa maandishi, Mwokozi kwa wale walio na huzuni au hasira au wale wanaohitaji tu upendo. Inawapa wengine fursa ya kufikia na kunyoosha mkono wa usaidizi kwa wale wanaohitaji. Teknolojia ya kielektroniki inaleta watu karibu na karibu zaidi wapende wasipende.

Mary K. Prattis kutoka PCworld.com anaamini kwamba teknolojia inabadilisha fasihi na sisi pia. Anasema “Ni kutokana na teknolojia ya leo na ya kesho kwamba uandishi kama aina ya sanaa unabadilika. Ingawa maneno (yaliyomo, katika mazungumzo ya kisasa ya teknolojia) bado ni msingi wa fasihi, njia za kiubunifu ambazo kwazo zimekusanywa ili kuendana na miundo ya kidijitali ya leo zinaweza kuwa na athari kubwa kwa mandhari ya kesho ya fasihi. Iwapo aina yoyote kati ya hizi mpya itadumu ni udhanifu wa mtu yeyote lakini kuwepo kwao bado ni chanya katika mazingira ya kifasihi.

ATHARI ZA SAYANSI NA TEKINOLOJIA KATIKA FASIHI

Mhakiki maarufu wa Victoria Matthew Arnold aliandika insha yenye kichwa ‘Fasihi na Sayansi’. Insha hiyo ilizungumzia uhusiano kati ya fasihi na sayansi. Kulingana na Arnold, “fasihi ndiyo msingi wa ‘kujijua sisi wenyewe na ulimwengu’, na sayansi ‘ni jambo moja tu kutazama fasihi.

Ina maana kwamba sayansi ni sehemu tu ya fasihi. Waandishi wengi wa zamani wameandika juu ya uhusiano wa fasihi na sayansi kama vile D.H. Lawrence, mwandishi mashuhuri wa riwaya alilinganisha fasihi na taaluma zingine kama sayansi, matibabu na falsafa. Kulingana naye, sayansi humchunguza mwanadamu katika umbo lake la sehemu, ilhali fasihi humchunguza mwanadamu katika umbo lake kamili.

Bila kujali sayansi na teknolojia ziliathiri pakubwa uzalishaji na upokeaji wa fasihi. Teknolojia ni mhusika mkuu katika uhusiano huu. Kuna hofu kubwa kuchukua athari pana ya teknolojia kwenye fasihi andishi. Swali linaulizwa, kwa nini tuendelee na aina ya sasa ya fasihi. Ushawishi unaokua kwa kasi wa teknolojia umebadilisha njia tunayoishi na kufikiria. Maisha ya kitamaduni, kijamii na kiuchumi ya mwanadamu yamebadilika sana.Teknolojia inaathiri maisha yetu kwa njia ya kushangaza zaidi kuliko taaluma nyingine yoyote ile. Tunahusiana moja kwa moja.

MATOKEO CHANYA YA SAYANSI NA TEKINOLOJIA KATIKA FASIHI.

Teknolojia ya mabadiliko inayoletwa ina athari chanya na hasi kwa jamii kwa ujumla na haswa fasihi. Kwanza, athari chanya za teknolojia kwenye fasihi zinapaswa kujadiliwa.

Kuandika na kuchapisha fasihi dhahania haikuwa kazi rahisi hapo awali. Kuandika kulikuwa pengine hakujatokea na fasihi simulizi ndiyo ilitawala sana, masimulizi yangefanywa uso kwa uso na wazee nyakati za jioni kwa utamaduni wa kiafrika. Maandishi ya nyakati hizo yalikuwa kuandika matopeni au mchangani. Ilikuwa kazi ngumu kwa waandishi, wahariri na wachapishaji. Hata hivyo teknolojia, katika siku za hivi karibuni ilifanya mambo haya yote rahisi kwa vile kuandika ni kutumia tarakilishi, simu za mkononi, programu za kompyuta kama microsoft word imerahisisha maandishi na uhariri. Vilevile, uwasilishaji umekuwa rahisi kwa vile matumizi ya projekta inawasilihia idadi kubwa ya watu, matumizi ya zoom, youtube, instagramu, twitter, tiktok nk. Hizi njia zote zimetapakaa na kuendeleza fasihi kwa kasi sana. Kwamfano nchini anayetaka kujulikana mapema au kufikisha ujumbewake kwa hadhira kwa urahisi ni mitandao ya kijamii ambayo yote yalitokea kwa ajili ya sayansi na tekinolojia. Hivyobasi sayansi na tekinolojia asiyeithamini huenda akabaki nyuma.

Mawasiliano ya haraka na yenye ufanisi ni malipo ya teknolojia. Imetoa jukwaa kwa waandishi kufikia watu wengi. Vitabu kadhaa huchapishwa mtandaoni katika mfumo wa kidijitali. Mwitikio wa wasomaji kwa nakala za kidijitali ni mkubwa sana. Maonyesho ya vitabu ya Frankfurt mnamo Oktoba 2010, ni dhihirisho la jibu hili kubwa kwa aina mpya ya vitabu, hata Johnpaul Arigumaho ambaye ni mtaalamu na mwalimu wa kiswahili nchini Uganda amejijengea jina kupitia majarida ya mitandaoni na kazi tofauti anazouzia katika tovuti za wordpress, haya yote ni kwa ajili ya tekinolojia.  Haki hiyo ina sifa ya majadiliano ya haki za kidijitali. Inakubalika kwamba kitabu kinaweza kupatikana mtandaoni kupitia kisoma-elektroniki au rununu. Wazo la zamani, uchapishaji unamaanisha kuwa kitabu kilichochapishwa ni aibu sana. Uchapishaji unafanyika katika mfumo pepe.

Kuna uwezo mkubwa sana wa kuwafikia wasomaji kama hao ambao hawapendi kusoma kupitia mitandao ya kijamii. Uchapishaji wa mtandaoni wa vitabu unavutia idadi kubwa ya wasomaji kutokana na uwasilishaji wake. Wachezaji wakubwa wa teknolojia wanaovutiwa sana na utengenezaji na usambazaji wa fasihi kidijitali. Wachezaji hawa ni pamoja na Google, Amazon, Barnes na Noble, Apple. Kampuni kubwa za uchapishaji, Amazon imetambulisha msomaji wake wa kwanza wa kielektroniki kama Kindle. Kuna uzoefu wa kushangaza wa Amazon, kwamba watu wanapendelea vitabu vya kidigitali kuliko vile vilivyochapishwa. Hii ina maana kwamba huenda tekinolojia imekuza na kurahisiaha usomaji wa fasihi.

Riwaya, The Girl with Dragon Tattoo, iliyochapishwa mwaka wa 2008, iligeuka kuwa msisimko bora zaidi wa mwaka. Takriban nakala 10 za mtandaoni ziliuzwa nje. Waandishi ambao wamepata kwa kiasi kikubwa walikuwa wale waliochapisha vitabu vyao mtandaoni. Waandishi hawa ni pamoja na Jamie Oliver, Julia Donnellson, James Peterson, na Jeff Kini.

Wazo la kuchapisha kitabu mtandaoni nchini India si la kuchezesha. Mandar Joglekar anajaribu kuchapisha vitabu mtandaoni kupitia kampuni yake ya kwanza Bookganga. Maonyesho ya vitabu yanabadilika na kuwa njia ya kueneza wazo kwamba uchapishaji wa mtandaoni sio kazi inayowezekana tu bali pia njia bora ya kufikia watu wengi wanaotumia pesa kidogo.

Pia, Ali Attas ambaye ni mtaalamu na mtangazaji huko Japan amechapisha kitabu chenye tafsiri ya MUALKEMIA–Paul Coelcho na  wachapishaji wa kampuni ya moran mtandaoni na inasemekana kinaenda kwa kasi sana kwasababu ni njia bora ya watu walio na hela ndogo. 

Teknolojia na vifaa vyake vimetoa jukwaa la kipekee kwa waandishi mashuhuri na watu wa kawaida. Watu wanajieleza kwa urahisi kupitia vyombo vya habari vya kielektroniki kama vile blogu na tovuti za mitandao ya kijamii. Kuna mtindo; watu maarufu wanashiriki maoni yao na wasomaji kupitia blogu. Njia hizi za kuwafikia wananchi zimepitishwa na wanasiasa, wanamichezo, watendaji, wanaharakati wa kijamii, wenye viwanda na kadhalika.

Sayansi na tekinolojia imewezesha mawasiliano kati ya mwandishi na msomaji badala ya ile ya kitambo ambapo mwandishi angekuwa Marekani na msomaji Uganda bila maoni na kujibizana, lakini kwa sasa ni rahisi kupata maoni kutoka kwa wasomaji wa vitabu mtandaoni. Hili limesaidia sana kuboresha fasihi na kuelewa hadhira lengwa.   Njia hii mpya ya mawasiliano inaongeza mwelekeo mpya kwa udugu wa fasihi. Inatoa mjadala mzuri kuhusu mapokezi na kuelewa fasihi kwa njia bora kati ya wasomi, watafiti na wasomaji wa kawaida. Aidha upokeaji mtandaoni wa fasihi katika wasomi unakua siku baada ya siku. Idadi kubwa ya taasisi za kitaaluma zinaunda kozi zao mtandaoni. Kozi hizi zinajumuisha, kozi ya fasihi, lugha, ufundishaji, uandishi wa ubunifu na kadhalika. Mfano vyuo tofauti vimeanza mawasilino na elimu za kimtandao vikiwemo chuo kikuu cha Bishop Stuart Mbarara magharibi mwa Uganda, chuo kikuu cha Kiislamu Nchini Uganda (IUIU), Chuo kikuu cha Makerere, Chuo kikuu cha Kyambogo vyote vipatikanavyo nchini Uganda.

Miradi hii ya sayansi na tekinolojia katika vyuo na Taasisi mbalimbali vimesaidia sana kukuza na kuendeleza fasihi. Hivyobasi, upatikanaji huu wa kubuni kozi kulingana na saa hakika utaleta matokeo yenye matunda.

Watafiti wanapata hifadhi kubwa ya rasilimali katika mfumo wa habari ambayo inapatikana kwenye mtandao. Kushiriki habari za kidijitali miongoni mwa watafiti kumefungua upeo mpya katika kuendeleza utafiti. Hii itavutia wasomi zaidi kuelekea utafiti. Tekinolojia bila upinzani imesaidia kufanikiwa kwa tafiti mbalimbali kwa vile sasa kila atakaye suala fulani, huwa ana simu ya mkononi au tarakilishi. Tekinolojia ya karibu imeongeza maandishi ya kifasihi na upatikanaji wa kazi tofauti kwa wasomaji. Hakika tekinolojia imezaa matunda katika utoaji na uwasilishaji wa fasihi.

Teknolojia imefungua matarajio mapya katika uwanja wa tafsiri. Ukuzaji wa tafsiri ulikuwa ukikabiliwa na vikwazo kadhaa hapo awali. Kutopatikana kwa kamusi, uhaba wa vitabu vya marejeleo na rasilimali chache vilikuwa vikwazo vikubwa katika tafsiri. Teknolojia ilipoendelea, mchakato wa kutafsiri umekuwa rahisi zaidi. Kwa mfano, sasa ni jambo rahisi kupata kamusi ya kiswahili kutoka chuo kikuu cha Dareesalam kwa ajili ya mtandao kwani vinaulizwa mtandaoni, hamna haja ya kutembea usiku kucha kutafuta vyombo vya kutumia katika usomaji na uwasilishaji. Fasihi ya kiswahili imeenda kwa kasi sana kwa ajili ya mtandao ambapo watu hupata burudani za wafanya komedia kama TT comedian, wasanii kama diamond platinumz, chameleon jose, na wengine. Hili haliwezi likatupiliwa mbali bali tekinolojia imesongesha fasihi.

Teknolojia na sayansi imechangia katika uhifadhi wa vipera vya fasihi simulizi hasa kwa wale ambao wanakosa muda juu ya shughuli za kutafuta kijazacho tumbo. Vipera kama vile semi, ushairi simulizi, maigizo na hadithi. Vipera hivi vimehifadhiwa katika maandishi, tepu na mtandao ya kijamii ikiwemo tovuti tofauti, fesibuku, tiktok nakdhalika. Wale ambao hawana nafasi ya kusimuliwa moja kwa moja kutoka kwa fanani wanafaidika kwa kurejelea vipera hivi wakati wowote ule ambapo wana nafasi. Kwa kuhifadhi vipera hivi, ile hali ya ujumbe wake kubadilika badilika wakati unapitishwa kutoka kizazi kimoja hadi kingine kwa njia ya mdomo husitishwa. Hivyo basi vizazi vya sasa vimewezeshwa kupata ujumbe katika hali hii ambayo watu wa zamani hawakuweza kupata.

Teknolojia na sayansi imewezesha jamii tofauti tofauti kujifunza tamaduni za watu wengine. Wamejifundisha kupitia hadithi, maigizo, semi na ushauri kutoka katika jamii hizi kupitia mtandao, redio na runinga. Hali hii imewawezesha wanajamii kutangamana na kuingiliana vyema katika maisha yao ya kila siku. Mfano burudani za TT comedian zinatufunza tamaduni za Kenya, burudani za mwalimu Mpamire zinatunza tamaduni za uganada, burudani za Kachaina zinatufunza tamaduni za Wanyankore magharibi mwa Uganda nk. Hivyo, sayansi na tekinolojia imechangia pakubwa katika kuwasilisha na kufunza tamaduni za jamii tofauti tofauti kwa njia za mitandao.

Upatikanaji wa kamusi za mtandaoni, thesauri, vitabu vya marejeleo na nyenzo ambazo zimetafsiriwa kama kazi ya kuvutia. Tafsiri inatengenezwa kama njia mojawapo ya kupata wahariri na wahariri wapya. Kuna programu nyingi na zana, zinazopatikana mtandaoni, zilizowezesha mchakato wa uchungu wa kutafsiri. Hii ilisababisha idadi ya vitabu vinatafsiriwa katika lugha kadhaa. Wakurugenzi wengi waliofaulu wa Hollywood na Bollywood wametiwa moyo kutoka kwa vipande kadhaa vya fasihi. Watu Wanatazama fasihi kama jumba lao la kumbukumbu.

Filamu ni toleo la kisasa la mchezo wa kuigiza. Drama ilikuwa aina kuu ya fasihi katika enzi ya Elizabethan na Kipindi cha Marejesho. Kulikuwa na upungufu wa taratibu wa tamthilia kutoka Enzi ya Augustan hadi ufufuo wa tamthilia na Eliot. Mchezo wa kuigiza ulianza tena kwa njia ya filamu. Sinema ni mfano bora wa teknolojia ya kisasa, ambayo ina uwezo wa kuwafikia hata watu wasiojua kusoma na kuandika. Nchini uganda fasihi simulizi ukweli imepiga hatua kwa vile usingizi watu hawapati bali macho wazi mitandaoni kama vile tiktok, whatsap, fesibuku nakadhalika wakitizama michezo ya kikomedia kwa urahisi. Wasanii na wacheza komedia kama vile Bruce maarufu kama Yaga mwenye anaburudisha watu kwa lugha ya Runyankore ametapakaa magharibi kuzima na nchini kote kwa njia ya tekinolojia ya tiktok. Pia wasanii chipukizi kama vile Acoen Uganda, Fik fameika, freshkid na wengine wametumia njia za kitekinolojia, simu za mikononi, kompyuta na vifaa vingine kujipigia Debe. Mwalimu johnpaul Arigumaho mtaalam na mwalimu wa kiswahili nchini Uganda amefanikiwa kukuza fasihi ya kiswahili na njia za kielektroniki. Hivyo basi, suala la tekinolojia na sayansi ni swala zito na lenye kubeba maendeleo ya kila siku katika fasihi.

ATHARI HASI ZA TEKINOLOJIA KATIKA FASIHI

Pili, athari mbaya za teknolojia kwenye fasihi zinapaswa kushughulikiwa. Ukweli ni kwamba, tekinolojia ni nzuri na nzuri kabisa lakini ni hatari na ni hatari kabisa kutegemea vile binadamu wameitumia, Ikiwa tutaitumia kwa uharibifu, italeta maangamizi makubwa kama kesi ya vita pili vya ulimwengu.

Matumizi makubwa ya teknolojia katika Vita vya Pili vya Dunia yalisababisha uharibifu mkubwa wa mali na maisha ya binadamu. Matukio haya mawili yenye sifa ya teknolojia yalibadilisha njia za imani ya mwanadamu. Watu walichanganyikiwa na kuchanganyikiwa zaidi kutokana na uharibifu huo juu ya tekinolojia. Ukweli mgumu wa jamii ya kisasa ulionyeshwa katika fasihi. Tunaweza kupata kiwewe, kuchanganyikiwa, kukata tamaa ambayo teknolojia ilisababisha, ilikuwa dhahiri katika fasihi ya kisasa. Kitu cha kuvutia zaidi cha teknolojia ni TV. Hii ni njia ya ufanisi wa mawasiliano. Sasa kwa siku, TV inageuka kuwa njia iliyochafuliwa ya mawasiliano.

Sayansi na teknolojia imeathiri upatikanaji wa fasihi simulizi. Katika enzi za babu zetu, fasihi simulizi iliwasilishwa kwa hadhira bila malipo lakini hivi sasa inapatikana kwa gharama kali sana. Waandishi wameandika fasihi simulizi katika vitabu, kwa mfano nyimbo, mashairi sasa yanalipiwa kuimbwa, komedia na miziki ya kisasa imetawala ambayo inahitaji pesa.  

Hisia, chuki, njama, vurugu, umwagaji damu ni baadhi ya mambo ambayo yanashughulikiwa na michezo ya kuigiza ya televisheni, mfululizo na vipindi na watu hupenda sana kuvitazama. Hadithi za watoto kwenye televisheni zimebadilika kuwa za matumizi ya mapigano na maafa ya watu, watoto hujifunza kutokana na yale wanayoyatazama katika televisheni na badaaye kuanza vita visivyo na kikoma kesho yake, mfano katika habari za Baba Tv uganda tarehe 26 mwezi wa agosti mwaka 2021 walituonyesha mtoto msichana wa miaka kumi na mitatu alimchoma mwenzake Sadiq Matovu mwenye miaka kumi na mitano hadi kifo jijini Entebbe. Matukio kama haya yote yanatokana na filamu za wachina ambazo zimebeba sahani siku hizi kwa kila mtoto. Kwa mambo kama haya, huenda tekinolojia imebadilisha maisha ya watu na kutokuwa na huruma kwa wenzao.  

Michezo ya jifiche ni kutafute ya kisiasa inayoonyeshwa kwenye televisheni yamebadilisha mawazo ya watu kutoka kwenye uhalisia wa mambo na kushika mitazamo ya kidhahania kutegemea vile wanayaona mazingira yao kupitia njia za kitekinolojia. Mfano nchini Uganda tabia na imani za watu zimebadilika kulingana na vile siasa zinaendelezwa katika mitandao ya kijamii, kwa takribani miongo minne rais wa Uganda Mh Generali yoweri Kaguta Museveni na serikali inasemekana na kutizamwa imejihusisha katika maafa na kuua watu, haya yote huonyeshwa katika njia tofauti tofauti za kitekinolojia. Hili limezua utata katika elimu ya watoto ambao hadi sasa ukimuuliza mtoto akiwa atahusika katika mambo ya siasa kesho yake anakujibu anaogopa kufa. Hatukatai tekinolojia ni bora lakini huenda pengine inapotosha maudhui yake kifasihi.

Sayansi na teknolojia mpya ya mawasiliano imepekea kufifia kwa vipera vingine vya fasihi simulizi. Kwa mfano: Nyimbo za unyago na nyiso hazipo tena. Muda uliokuwa wa kusimuliwa hadithi, nyimbo za unyango na nyiso sasa unatumiwa katika kutazama telemundo kwa watoto na watu wazima wanautumia katika mitandao ya kiajamii. Hili suala limeathiri fasihi hadi ndoa ambapo kuoa ni siku moja ya leo kutengana ni kesho kwasababu ya tekinolojia na sayansi. Tamaduni tofauti zimesahaulika juu ya tekinolojia. Nyimbo za ukarimu katika mazishi na upole zimebadilika sasa zinazopigwa ni za kisasa, tabia na mienendo iliyokuwa ikifunzwa kwa watoto wachanga sasa yametawaliwa na utandawazi wa kompyuta na simu za mikononi na vyombo vingine. Kitambo katika utamaduni wa Ankole, msichana kuolewa lilikuwa jambo la lazima kuwa na ubikira, kufunzwa mambo ya ndoa na shangazi yake na ukarimu lakini siku hizi mambo yamebadilika na ndoa za siku hizi, msichana anaingia nyumbani na unakuta hajui hata kupikia mumewe chakula, haoshi nguo, hana heshima na mengine. La muhimu ni kubaki kwenye kompyuta akitizama video za kisasa, na ndoa inavunjika.  Hivi vyote vimechangia pakubwa katika kuua vipera vingine vya fasihi simulizi vilivyokuwepo nyakati hizo.  

Kuna uhaba wa programu nzuri, ambazo zinaweza kukuza maadili mema miongoni mwa watu. Watu wengi wanapendelea kuona programu hizo chafu kuliko kusoma. Televisheni  ni njia mbadala ya burudani ya kisasa inayogeuka kuwa njia kuu ya starehe kwa watu. Siku hizi watu badala ya kutizama programu zenye kufunza adabu na maadili wanakimbilia ponografia, filamu za vitisho, kutizama wasanii wenye kuvaa bure maarufu mno nchini Uganda ni Sheebah Karungi, winnie Nwagi, lydia Jazmine na wengine ambao kwao titi kutoka fulana mwake ni kuvuta wateja kumbe ni kuharibu mazingira. Haya yote ni athari za sayansi na tekinolojia, huenda dunia itazima juu ya uvumbuzi wa sayansi na tekinolojia katika fasihi.  

Sayansi na teknolojia vimeathiri uwasilishaji wa fasihi simulizi kwa kuwa hapo jadi hadhira ilikua na nafasi ya kuuliza fanani maswali kwa ufafanuzi zaidi, lakini hivi sasa hadhira haina nafasi ya kuuliza maswali kwani katika baadhi ya vipindi hawana nafasi hiyo. Pengine fanani mwenyewe anaona kuulizwa swali ni kushushwa hadhi yake kwani siku hizi kila mtu anakimbilia cheo cha kuthaminiwa. Matokeo ya hili ni kutoelewa ujumbe unaowasilishwa na huenda fasihi haitatekeleza malengo yake.

Mapinduzi ya viwanda yalizua matatizo mengi kama vile makazi duni, uhamiaji, ukuaji wa miji, kuhama makazi, ukosefu wa ajira, utambulisho, unyonyaji na uchafuzi wa mazingira. Hii ilitokana na maendeleo ya teknolojia. Shida za kisasa na suluhisho zinazowezekana kwao zilichukuliwa na wasanii. Charles Dickens, George Eliot, Robert Browning walishughulikia matatizo haya kupitia fasihi. Waandishi wa kisasa na wa baada ya kisasa wanashughulikia matatizo kwa maana pana zaidi, kwa maana ya rangi, unyonyaji, jinsia, utambulisho, uhamiaji, uchafuzi wa mazingira, masuala ya pembezoni ambayo ni matokeo ya teknolojia ya kisasa.

Kuongezeka kwa uchafuzi wa mazingira ni zawadi ya teknolojia ambayo tumeizoea. Wanasayansi na wanafalsafa wengi wanaonya kiwango cha aina mbalimbali za uchafuzi wa mazingira. Mfano tamthilia ya janga la werevu na Said A Mohamed imetalii matatizo yanayotokana na uchafuzi wa mazingira, ukame na vifo hutokea. Tatizo la uchafuzi wa mazingira linaelezewa kupitia fasihi ya kisasa. Jaribio linafanywa ili kufahamu watu kuhusu uchafuzi wa mazingira. Kuna haja kubwa ya kushughulikia tatizo ipasavyo ili kuwa na maendeleo endelevu. Kuna hatari kubwa kutegemea zaidi na zaidi tekinolojia. Hii itasitisha uwezo wa kufikiri wa ndani. Itaathiri vibaya na kufisidi akili za vijana. Wanabaki kuzama katika matumizi ya teknolojia. Wanasahau ulimwengu unaowazunguka, wakati wanatumia vyombo hivi vya kitekinolojia. Vilevile, fasihi ya kisasa inazingatia sasa mawasilisho ya matukio yenye kuharibu mazingira na mwishowe watu hawazingatii athari zake. Haya yote ni kwa ajili ya sayansi na tekinolojia.

Mchakato wa asili wa kufikiria unaweza kuwa hatarini kwa gharama ya teknolojia. Hii italeta matatizo mengi kwa vizazi vijavyo. Kwa sasa binadamu wamebadilisha msingi wa mawazo kuwa msingi wa tekinolojia. Hili ni suala ambalo polepole linaua uwezo wa watu kuwa wabunifu wenyewe bali suluhisho ni kutegemea vyombo vya tekinolojia. Nadharia na ismu mbalimbali pia ni matokeo ya teknolojia. Mbinu yenye lengo inatengenezwa pamoja na maendeleo ya kiteknolojia.  

Wahakiki wanajaribu kuona fasihi kwa lugha, rangi, jinsia, upendeleo, utambulisho na kadhalika. Maendeleo ya kitekinolojia yameenea lakini faida zake ni ndogo kwa kundi fulani la watu. Kikundi kinachotumia teknolojia kuimarisha maeneo yao ndio wanapewa leseni ya kuwanyonya watu masikini. Mfano katika nchi za Afrika mashariki zenye siasa potofu zinawapa viongozi mamlaka ya kutumia vyombo vya kitekinolojia kwa namna inayoathiri mtu wa chini, televisheni mafuzo watakayo ndio yanafunzwa ilimradi wapotoshe dunia. Haya yote ni kwa ajili ya sayansi na tekinolojia. Na muundo mkuu wa kitamaduni uko mikononi mwao. Fasihi kuwa muundo mkuu hudhibitiwa na watu kama hao. Tatizo la kutawala jamii moja juu ya jamii nyingine linashughulikiwa katika fasihi ya baada ya ukoloni.

Mjadala wa teknolojia kama somo la fasihi ni muhimu. Teknolojia inazingatiwa na waandishi wa ubunifu kama nguvu tofauti na fasihi. Hii inaweza kuonekana katika ushairi wa Kimapenzi. Takriban maandishi yote ya kitamaduni yalionyesha teknolojia kama mbaya. Waandishi wengi wa Kisasa wamefanya teknolojia kuwa mada ya fasihi yao. Mapema karne ya 19 riwaya iliyochapishwa ya Mary Shelly s, Frankenstein, inahusu kiumbe kilichotolewa na majaribio ya kisayansi. Riwaya ni mojawapo ya mifano ya awali ya Sayansi ya Kubuniwa. Maendeleo ya sayansi na teknolojia katika nyakati za kisasa yaliwalazimisha wasanii wengi kufanya majaribio. Jaribio hilo lilifanyika sio tu katika fasihi, bali pia katika sanaa zingine kama vile usanifu, uchoraji, muziki na uchongaji. James Joyce na Virginia Woolf walifanya majaribio katika riwaya, wakati Eliot, Auden, na Pound walitoa aina mpya ya mashairi na mchezo wa kuigiza haukuwa ubaguzi kwa hili. Tamthilia ya kijiba cha moyo iliyoandikwa na Timothy Arege ametalii matumizi ya tekinolojia kupitia matibabu kutoka ughaibuni na namna ilivyomwaathiri Mwafrika kunyakuliwa mali yake. Arege alitumia mhusika sele kuonyesha jinsi waafrika walivyonyonywa na tekinolojia ya kisasa ambayo inakuja kwa mtindo wa kinaya kupitia misaada yenye malengo ya kunyakuwa waafrika. Yote haya yanapitia katika maendeleo ya sayansi na tekinolojia.

Teknolojia haileti tu mabadiliko ya kimwili bali ilibadili njia za kufikiri na kuishi. Miongo ya mapema ya karne ya 20 ilijulikana kwa mawazo yasiyo ya kawaida ya Karl Marx na Sigmund Freud. Waandishi hawa walibadilisha dhana zilizowekwa za jamii, utamaduni, ubinafsi, utambulisho na kadhalika. Thomas Pynchon, mwandishi wa riwaya wa Marekani, alionyesha teknolojia katika hali ya ajabu. Alikuwa na maoni, ikiwa tunajiacha kama mwathirika wa teknolojia, tunatengeneza shida yetu wenyewe. Aidha kazi yake inahusu uhusiano mkubwa kati ya teknolojia na jamii. Matumizi ya teknolojia yanaambatana na utegemezi wa kisaikolojia juu ya teknolojia tunayokuza. Pynchon alionyesha asili muhimu na ya kuheshimiana ya jamii ya kisasa na uhusiano wake na teknolojia. Alifichua asili katika mapambano yanayoendelea kati ya maendeleo ya teknolojia juu yetu na majibu yetu kwa vivyo hivyo.

Hadithi za uwongo za Upelelezi, fasihi yenyewe kama aina ya habari ambapo hadithi za watoto ndio aina pekee ya kuwakilisha teknolojia kwa uthibitisho. Fasihi ya watoto ilidhihirisha teknolojia kwa ukarimu. Kwa hivyo, fasihi na teknolojia zimeathiri kila mmoja. Fasihi imebaki kuwa shahidi wa mabadiliko mbalimbali tangu karne nyingi. Mambo mengi yalibadilika baada ya muda. Fasihi pia ilibadilisha njia zake za uzalishaji na mapokezi. Lakini ni kuwa na ibada hiyo ambayo hapo awali ilikuwa na athari kubwa ya teknolojia. Sio swali kwamba fasihi itadumu au la. Fasihi dhahania siku zote ilibaki kuwa sehemu swali kubwa mbele yetu, ni kwa namna gani fasihi itadumu? halina uhakika.

Fasihi itabaki muhimu kwa jamii, licha ya mabadiliko mbalimbali fasihi itatimiza kusudi lake kama ilivyokuwa ikitumika hapo awali. Hata hivyo, ni swala la busara kushika na kupokea sayansi na tekinolojia katika fasihi kwa namna inayofaa na yenye mafuzo chanya ili kazi za fasihi ziendelee kwa haraka. Hivyobasi, teknolojia ina, na itaendelea kuathiri fasihi kwa wingi kwa njia tofauti kifani na kimaudhui.

MAREJELEO

Greenberg, Mark L. na Schachterle, Lance Literature and Technology. Chuo Kikuu cha Lehigh Press. Goody, Alex.2011.Teknolojia, Fasihi na Utamaduni. Cambridge: Polity Press Enright, D. J.na Chikera, Earnest D English Critical Text. London: Oxford University Press.

Katamba, F. and Stonham J., (2006), Morphology. (2nd Edition) Palgrave Macmillan. Hampshire.

McEnery, T na Hardie, A. (2012) Corpus Linguistics: Method, Theory and Practice Cambridge. Cambridge University Press.

Fasihi simulizi na tekinolojia mpya (2007), Steven Elisamia Mrikaria.

Kirumbi p.s. 1975. Misingi ya Fasihi simulizi, Nairobi Shungwaya Publishers.

Wamitila K.W 2003: istilahi na Nadharia . Nairobi , Kenya :Focuss Publishers.

REASONS WHY UGANDANS SHOULD PUT EMPHASIS ON KISWAHILI BEFORE 2024

The government of Uganda through Hon minister Chris Baryomunsi has passed a resolution to start teaching Swahili language right away from primary level to Higher secondary in a bid to develop it for East African integration. This is after several avenues created and pressurw by EAC leaders to enhance a language that can unite them.

REASONS WHY THIS IS DUE.
With foreign companies now engaging in more business dealings in African countries, and the continent set to see continued growth, some of these African languages may go on to become power languages – languages with the potential to wield real and considerable influence. Swahili is a key language.

Swahili is spoken by over 100m people in Africa so it’s pretty hard to ignore a language that’s spoken by so many people. Its importance as a lingua franca is recognized by foreign media organizations such as the BBC, which broadcasts radio programs in Swahili. Radio Nyumbani in kamwenge district, UBC tv, Voice of America and Deutsche Welle (DW) have adopted similar tactics in their attempts to appeal to readers on the continent.
If you’re dealing with East Africa in any way, then it’s essential you take notice of the Swahili language.

Swahili is a Bantu language and therefore spoken by many communities that inhabit the Great Lakes region and other areas of southeast Africa, including Tanzania, Kenya, Uganda, Rwanda and Mozambique. It’s particularly useful to have knowledge of Swahili if doing business in Kenya. The country is the largest economy in East and Central Africa and has seen massive growth in areas such as telecommunications in the last decade.

Swahili is the national or official language of Tanzania, Kenya, Uganda and the Democratic Republic of the Congo, as well as being one of the official languages of the East African Community and African Union. It is a language of influence politically, economically and socially, and a knowledge of it can deepen business relationships. UNESCO has empowered it by scheduling 7th july as the international Kiswahili day. This shows how the language has gained momentum. We need to have it.

Swahili plays an important part in education in several African countries. Uganda made Swahili a required subject in primary schools in 1992 and its now compulsory in lower secondary as directed by Uganda National Curriculum Development Centre early 2019. It is also a compulsory subject in Kenyan schools and a distinct academic discipline in many public and private universities. With the next generation of leaders, as well as consumers all speaking Swahili, ignoring it would be short sighted.

Inter-African trade at this point in time is low. Poor transport connections and infrastructure have thus far capped business movements between African countries. However, as investment is made in improving logistics, trading languages will emerge to aid communication between different peoples. Swahili is well placed to become such a tool.
Swahili will become a language associated with IT and technology and, as a result, arts and culture. As investment continues in IT infrastructure and mobile and online solutions in countries such as Kenya, the economy will grow. When an economy grows so do people’s spending power, their exposure to information and their inventiveness and creativity. The result will be a flourishing tech-culture scene expressed through Swahili. “Swahilihood” is a term already starting to make appearances online.
Knowledge of Swahili will enhance the credibility of researchers interested in Africa. Areas such as big data, social media and digital information are growing and to gain critical insight into Africa’s evolving markets, having an understanding of Swahili will be very important.

The problem of multiplicity of languages in Uganda. The diglossic situations which perpetuate the supremacy of the language of colonisers at the expense of indigenous African languages; the neo-colonial elites who promote languages like English, French and Portuguese as languages that buttress their power. Getting Swahili as a national language would erase tribalistic tendencies in the country. Ignoring Swahili is being shortsighted.

BACKGROUND
ORIGIN OF KISWAHILI.

A long time ago different groups of Bantu people with different linguistic groupings settled along the East African coast along a place called Shungwaya. According to oral Traditions Shungwaya was between R. Juba in Somalia and Tana in Kenya. These different groups of Bantu were loosely united under the Shungwaya Empire and traded together, developed similar practices of belief but above all, use one common language.
As time went on, the Shungwaya Bantu increased in population but calamities also started befalling them; they were epidemics, diseases, famine, internal conflicts and most important the need for fertile land.
As a result the Shungwaya people dispersed into different directions mainly westwards and southwards; those who migrated westwards and settled around Mt Kerinyanga (Kenya) became the Wakikuyu, those who went Eastwards and settled around Taita hills near Mt Kilimanjaro became the Wataita, and those who went southwards and settled between River Tana and Galan (Arthi) became Wapokomo (Sultan and Kamal Khan 1998 p1)
Among the Bantu who migrated and settled southwards along the East African coast were the Wangozi, by then who used skins and hides. They were farmers, fishermen, traders, sailors and had advanced technology. They were the first Bantu along the East African coast to construct wooden boats without using nails or any piece of iron. They built stone houses and constructed ware houses on ages of the ocean for storing trade goods. Some other Wangozi settled in Pemba, Zanzibar, Mafia, Madagascar and Comoro islands in Indian ocean, others settled along the island of East African coast of Mombasa, Lamu, Pate, Faza, and Takwa. A small community now lives in southern Somalia.
When these Bantu dispersed and settled on the said islands and in the hinterland of East African coast, they carried with them their Bantu common language. Because they were spread over a wide area each group started developing on its own. The former common language spoken by the Shungwaya Bantu developed into many dialects of one language.
As time went on, the Bantu on the East African coast began to come into contact with foreigners from other lands and continents. The first people to visit the East African coast are believed to have been the Assyrians, Phonecians and Egyptians around 247-221 BC. They referred to the natives as the people of the coast.
Later, during the 1st century AD, the Arabs came to the East African coast purposely for trade. They also called the Bantu along the coast, who were mainly the Wangozi, Waswahili. It was a modified form of Arabic word Sahil meaning the coast and refered to the language they were speaking to Kisahili meaning the language of the coast people.
Although, Arabs had been to the East African coast especially for trade purposes centuries before, the earliest recorded Arab settlement is said to have been founded at the island of pate in 680AD (Palome 1967 p9) after settlement they intermarried with Africans. The half-castes who were produced used a mixture of the native languages with their own as their mother toungue. Centuries later, the language developed into many dialects of Ki-kilwa (lindi), Ki-nyangutwa, ki-mafia (Mafia), Ki-malaba (M-twara) and many others and finally came to be known as Kiswahili which spread over the coast and the hinterland of East Africa. Traders took it up and used it wherever they went for business and this is how it mananged to reach in Uganda.

HISTORY OF KISWAHILI IN UGANDA.
Kiswahili in Uganda started as far back as 1844, when Ahmed Bin Ibrahim arrived at the court of Kabaka Mutesa 1. Although his main purpose was trade, his subsidiary one was to spread Islam. He taught Kiswahili to his followers as well and since then many people started using it. The few who learnt it started teaching it others. It was not until 1990 when the British colonial government became interested in Kiswahili. The colonial administrators of Kenya, Tanganyika, Zanzibar and Uganda which were under the British rule thought, Uganda would be administered as one of the countries which were already using Kiswahili.

The governor of Uganda had good grounds to encourage Kiswahili because it was spoken in the country though not on a large scale. Some chiefs at the court of the Kabaka were using it. The little business which had been introduced by earlier coastal traders was being carried out in Kiswahili as well.

From 1912, Kiswahili started being taught in schools as an East African language. As part of East Africa would benefit much from the language widely spoken in the region.
Since countries in the region were likely to form a federation, the governor of Uganda sir Gowers in 1927 directed that Kiswahili should be used in offices and in schools as a medium of instruction. Where Luganda was being used especially in Buganda, Busoga and Tororo, the Governor directed that Kiswahili should replace Luganda.
The governor immediately established a teacher training school at Makerere specifically for training Kiswahili teachers. The Governor had come to realize that Kiswahili was fairly spread in the country and so encouraging a local language at the expense of East African language was not fair. He believed Kiswahili was a dominant language in the region.
The government in Uganda knew they were many local languages and all of them being encouraged at the same time would impede the development of education. Text books in these languages would be too expensive to write and purchase. Because was already used in Kenya, Tanganyika, Rwanda and Burundi, the government that the production of textbooks would be easier and inexpensive.
The colonial government believed that Uganda was composed of mainly two ethnic groups; the Bantu and Nilotics.

The language spoken by Bantu was not the same but almost similar. It was not heard for anyone from Ankole to understand Luganda or anyone from Buganda to understand Rutooro. The same went to the Nilotic people in the north. But ¾ of the population in Uganda by then and now were mainly of the Bantu origin.

The colonial government therefore thought that Kiswahili would easily catch sine it was Bantu language. Surprisingly enough, the Nilotic people from the north were the ones who kept the banner burning from 1912. It was mainly because Kiswahili was welcomed in the West Nile and northern Uganda as it solved the multiplicity of local languages for Missionaries.

Governor Gowers also had good reasons for encouraging Kiswahili. The British who came to Uganda were posted to various and continuously would be transferred from one place to another. It was rather cumbersome for them to learn a new language every time they were transferred. Moreover some good number of them where being transferred from Kenya and Tanganyika where they had picked Kiswahili. Subjecting the expatriates to many languages would be unfair. One African language could be enough for them.

As the government, Kiswahili got on its feet and was taught seriously in the whole of Uganda met resistance metered but by missionaries who owned most schools. They thought that teaching Kiswahili meant spreading Islam.
Moreover some of the missionaries who had already written textbooks in languages felt they would be losers if new Kiswahili textbooks were to be introduced in schools instead of local written ones. Otherwise, the policy got on well in schools. The mother tongue was taught in the early stages of elementary vernacular schools and followed during the final years by Kiswahili in all provinces in Uganda except Buganda.

As many Asian flocked to Uganda and opened up businesses, the language they found a lot easier to use was Kiswahili. Although generally speaking the Asians accent is not good whether one is speaking English or any other, later on Kiswahili they used it.

In 1931, the colonial administration sent some African representatives to Britain to discuss the closer union of East Africa. It included Kulubya a Muganda treasurer, Bazongere a Muganda Gomborora chief, Zirabamuzaare a Musoga and Rwabwoni a Sazza chief from Bunyoro. On being asked about the official language to be used in Uganda, they replied “English of course-the door to all knowledge”. Certainly this was a natural response to his master only the representative from Bunyoro encouraged Kiswahili to be taught in his area as a subject. If the representatives had selected Luganda, the colonial office would have accepted it as the common language for Uganda and would have probably be developed to the status of the official language. They didn’t and that was the time Luganda lost the chance of being a national language.

In 1931, Director of Education convened a meeting of Advisory Council on African Education in Uganda, all the missionary Bishops and the representatives of the Kabaka attended and it was recommended that;
In Buganda province the medium of instruction should always be Luganda. Kiswahili however would be introduced as a subject at a later date if the Baganda desired so and teachers were available.

The teacher trainees at the government teacher training school at Nyanjerade on Makerere hill was to continue teaching Kiswahili. At the K.A.R the police school and selected elementary vernacular in the mixed linguistic areas, Kiswahili was to be used. The grant-aided mission teacher training schools at Nabumaali, Ngora, Arua, should teach Kiswahili to the teachers in training.

In the mixed linguistic areas, Kiswahili was to be taught as a subject in the elementary vernacular schools as soon as teachers qualified to teach were from those teacher training schools but the local vernaculars were to remain the medium of instruction.
In the government technical school in Kampala which would cater for boys from all over the protectorate Kiswahili was to be taught.
The period between1931-1933 was probably the peak Kiswahili enjoyed status of respected and developing language. The government teacher training college at Makerere produced specifically Kiswahili teachers. In addition all teacher training schools studied Kiswahili as a subject. Kiswahili was attractive to especially students who completed primary 4 and were going to be trained as vernacular teachers. Those student teachers didn’t get a chance of learning English they felt they were compensated by learning Kiswahili. And such were feelings and sentiments of all government aided missionary teacher training schools in all areas in all areas east, north and western Uganda.
To polish up acquisition of good Kiswahili, the colonial government facilitated all those who were trained to teach Kiswahili at Makerere and other colleges. They went to the coast in Kenya for about 4 months so that they could get first hand intonation and pronunciation.

Kiswahili in Uganda has got a very painful history which haunts it even now. But the forces of its development/success is stronger than its failure. Its no wonder there for, that when conservatives in 1930 rejected Kiswahili to be taken as unifying language in a country full of minority languages and finally threw it out of the education system, it still managed to survive. Its surprising that non Africans like the directors of education and Governors in the colonial era: Hussy and Moris had a spirit of Africanism when they supported Kiswahili for closer union of East Africa but real Africans shunned the idea.

Sixty years had elapsed since the Kiswahili teacher training college at Makerere was closed. Kiswahili which had been in comma for all those years but was kept live by life support Machines in the north, and eastern regions, workers’ class and armed forces once again got on its feet in full swing. Idi Amin in 1971 seized power from Milton Obote and made numerous changes and amendments. For the first time the government introduced Kiswahili programs on radio and television.
The business community, the armed forces, workers, factories, industries and people in the north and eastern Uganda were delighted. These were the people who had kept the glimmer of Kiswahili in its dark ages. The elite group fumbled. They knew that the language that would be accepted now Kiswahili. They knew that if they had to work and co-operate with the authorities they needed to learn a word or two of the language.
From the time the forces were introduced in the country, Kiswahili was used as a medium of communication. Immediately after the capture of power by Idi Amin, there was a discussion of what would be a national language, opinion leaders and elders in all districts of Uganda were selected to discuss the issue of official and national language. Four districts namely Masaka, Mengo, and Mubende selected Luganda. Surprisingly enough though, Rukungiri district opted for Luganda. The former kingdoms of Ankole, Tooro and Bunyoro realizing that their native languages couldn’t be supported, opted for Kiswahili and the rest of the districts followed the suit.

The military government didn’t waste time any further, a law was enacted in Uganda in 1972 declaring Kiswahili the national language. It would be used side by side with English. This move would have augured well if only modalities had been put in place for making sure Kiswahili would work. No effort was made whatsoever to introduce Kiswahili in school and was only left in colleges. No efforts were were made to import textbooks for Kiswahili. Adult education for Kiswahili beginners was non existing. Therefore the issue of the national language remained on the paper, only Makerere University in the faculty of arts introduced Kiswahili for beginners. Very few students registered in year one.

In 1986, the National Resistance Army captured power (NRA) captured power and their policy on languages was clear. NRM while in the bush had written the en point program that would guide them after they had captured power. Point number 3 of the program emphasized the consolidation of national unity and elimination of all forms of sectarianism. Kiswahili in one way would be used for unity. Point number nine talked of co-operation with African countries. The African language that would certainly be used in such regional cooperation would be Kiswahili.

Consequently the National Resistance Council which was the parliament of the time empowered the country to use either Kiswahili or English as an official. Discussion in parliament and district council could be carried on in either language. More so, education review commission was set to examine education system and make recommendations to government.

In 1987, the Ssenteza Kajubi Education Commission, it made numerous suggestions in education system but above all recommended the re-introduction of Kiswahili in Ugandan schools. It was like in 1927 when Eric Hussey and Moris the directors of education and Governor Gowers were enthusiastic about the teaching of Kiswahili in Uganda.
Unfortunately no efforts since the Ssenteza Kajubi 1987 and the government white paper in 1992 were made to teach Kiswahili even on small scale.




THE DEVELOPMENT OF KISWAHILI FROM EARLY 1990’S UP TO DATE.

The NTC-Kakoba academic board in early 1990’s decided to include Kiswahili on its curriculum. The sub committee was formed to work out the modalities. The draft syllabus was discussed by institute of teacher education-Kyambogo and forwarded to Makerere University Department of Languages in Faculty of Arts for consideration. The idea was welcomed and Kakoba NTC began producing grade v teachers of Kiswahili.

This was during the time of Professor Emanuel Karoro who was the principal of the college and Mr Milton Rwabushaija who was the tutor by then. The duo had great interests and love towards the growth and development of Kiswahili in Uganda. Their idea was welcomed by many people especially head teachers and teachers in western Uganda, they would have workshops in schools for sensitizing people about the importance of Kiswahili.

In the constitution of Uganda as amended in 1995, Kiswahili was to be a national language and English being official language.
This meant that every Ugandan was to acquire Kiswahili language as a mode of communication. This however, didn’t bear fruits as expected. It rather remained on the paper. However, institutions continued teaching Kiswahili as a subject for example Makerere later on introduced Kiswahili as a subject in the Faculty of Education, Islamic University In Uganda around 1996 introduced Kiswahili as remedial and as a teaching subject to teachers in training at bachelors level and later on by 1999, it advanced to masters course in Kiswahili. Other universities like Kyambogo University, Bishop Stuart University formerly NTC-Kakoba, Kabale University, and Kabale NTC continued to produce teachers of Kiswahili up to date. And most of these institutions were and are still training teachers of Kiswahili on a double main basis or single main.
Other universities also like Kampala International University, Uganda Pentecostal University, Nkumba University, Metropolitan International University, Mountains of the Moon University, Kampala University and many others have introduced Kiswahili as a teaching subject in the faculty of education and also mainstreamed to other courses. This has called for National Unity and development by trying to erase tribalism affiliations by speaking a one common African language and that Kiswahili.

In 2013, Kiswahili was made compulsory to all Primary Teachers Colleges in Uganda. The idea behind this was to produce many teachers of Kiswahili who would teach Kiswahili right away from early primary level. Curriculum was made and books published and distributed to various schools across the country though no big follow up was made. More still, Kiswahili was mainstreamed in most business and technical institutions in Uganda as a compulsory course unit examined by UBTEB.
The chief reason of mainstreaming was to give basic skills of Kiswahili to those trainees in their different fields as a mode of communication. Regardless of some challenges, this has been a success.

In the year 2020, the new lower secondary school curriculum was introduced and Kiswahili is among the compulsory subject at senior one and two and is among the elective subjects at senior three. However there has been an outcry for the scarcity of teachers of Kiswahili in Uganda. Currently Uganda has about 3000 teachers of Kiswahili. Some of these teachers have diplomas, degrees, Masters, and PhD’s in Kiswahili language.

In February 2022, the African Union made a pronouncement of making Kiswahili an official language of the community. This claimed the status of Kiswahili in Africa and its possible developments to the whole continent.
Still towards the end of 2021, United Nations recognized Kiswahili and designated 7th of July every year as a world Kiswahili day. This recognition comes as a result of its continued development even outside Africa as a continent. The world needs it.

OBJECTIVES OF THE PROPOSAL

To create general awareness about the importance of Kiswahili to the community.

To solve the problem of multiplicity of languages through mainstreaming of Kiswahili as a language.

To foster unity and development through trading by the business community in the neighboring Kiswahili speaking nations.

To foster the integration of East African community by developing its language of communication.

Note: Looking at a developing all sectorial language in Uganda and ignoring it would be shortsightedness. Ugandans we hardly need it.

Lugha ya pili ni lugha ambayo mtu anajifunza baada ya kujifunza lugha ya kwanza. Mbinu za ufundishaji au ujifunzaji wa lugha ya pili ni tofauti kabisa na za lugha ya kwanza.Tofauti ni kuwa ili kujifunza lugha ya pili, ni lazima ifanywe kuonekana kukaribiana na lugha ya kwanza kama iwezekanavyo.

Kwa mujibu wa Krashen (1987), kuna njia mbili za kuwa na umilisi lugha: yaani Kupata na Kujifunza lugha.

Kupata lugha ni kupata ufahamu wa lugha katika mazingira asilia bila kufunzwa, kufuata mpangilio maalum wala kupewa mazoezi. Kupata lugha hutokea kwa kuirithi kutoka kwa wazawa wa lugha hiyo. Zaidi ya hayo, kuipata lugha hutokea bila ya mtu kutarajia katika mazingira ya kawaida kama vile mtoto mdogo anapoipokea L2, mtu mzima anapoipokea L2 katika nchi nyingine anakohamia kwa sababu tofauti. Kwa kuingiliana au kutangamana na wenyeji kimazungumzo, mtu hupata umilisi lugha.

Kwa upande mwingine, kujifunza lugha ni kupata ufahamu wa lugha katika mazingira rasmi kwa kufuata utaratibu wa silabasi na kupewa mazoezi. Mazingira rasmi yanaweza kuwa darasa au maabara ambapo mwanafunzi hufunzwa na mwalimu akiongozwa na utaratibu wa silabasi na kumpa mwanafunzi mazoezi, mijarabu na mitihani ya kukadiria uelewa wa mafunzo kutegemea malengo ya silabasi.

Hivyo basi, mbinu za utafiti katika ujifunzaji lugha ya pili zinaweza kuwa za kitaamuli na kiwingiidadi.

Katika mbinu za Kitaamuli, Mtaalam Jeff sauro (2015) alipendekeza na kuunga mkono mbinu zifuatazo za utafiti;

Ethnografia; Utafiti wa kiethnografia labda ni aina ya kawaida na inayofaa ya njia ya ubora kwa wataalamu wengi.

Katika ethnografia, unajiingiza katika mazingira ya washiriki lengwa kuelewa malengo, tamaduni, changamoto, motisha, na mada zinazojitokeza.

Ethnografia ina mizizi yake katika anthropolojia ya kitamaduni ambapo watafiti huzama ndani ya utamaduni, mara nyingi kwa miaka! Badala ya kutegemea mahojiano au tafiti, unapata mazingira mwenyewe, na wakati mwingine kama “mwangalizi mshiriki.”

Utafiti Simulizi; Huduma za simulizi husonga mlolongo wa vitendo, kawaida kutoka kwa mtu mmoja au wawili kuunda hadithi inayoshikamana. Unafanya mahojiano ya kina, unasoma nyaraka, na unatafuta mada; kwa maneno mengine, hadithi ya mtu binafsi inaonyeshaje athari kubwa za maisha ambazo ziliiunda. Mara nyingi mahojiano hufanywa kwa wiki, miezi, au hata miaka.

Kwa mfano, njia moja ya kufunua mahitaji yasiyotimizwa ya wanaojifunza lugha ni “kuwafuata nyumbani” na kuyazingatia maisha na matumizi yao ya lugha ukiwa mshiriki. Baada ya kuangalia makosa, halafu jukumu la kurekebisha linakubakia kama mfunza lugha hiyo ama mtafiti.

Utafiti wa kiukweli. (phenomenological);Wakati unataka kuelezea hafla, shughuli, au ukweli, Uchunguzi wa Kiukweli uliopewa jina ni njia inayofaa ya ubora. Katika utafiti huu, unatumia njia kadhaa, kama vile kufanya mahojiano, kusoma nyaraka, kutazama video, au kutembelea maeneo na hafla, kuelewa maana washiriki wanaweka juu ya chochote kinachochunguzwa.

Unategemea mitazamo ya washiriki ili kutoa ufahamu juu ya motisha zao.

Kama njia zingine za kitaamuli, huanzi na nadharia tete iliyoundwa vizuri. Katika utafiti wa kiuhalisia, mara nyingi hufanya mahojiano mengi, kawaida kati ya 5 na 25 kwa mada za kawaida, kujenga daftari ya kutosha kutafuta mada zinazoibuka na kutumia washiriki wengine kudhibitisha matokeo yako.

Kwa mfano, wajifunzaji lugha watoe kauli na wazoee.

Utafiti wa Kiuhalisia utakusudia kuelewa vizuri uzoefu wa wanafunzi na jinsi hiyo inaweza kuathiri ufahamu wa lugha ya pili.

Nadharia ya kimsingi; Wakati utafiti wa kiukweli unaonekana kuelezea kiini cha shughuli au tukio, nadharia ya kimsingi inaonekana kutoa ufafanuzi au nadharia nyuma ya matukio. Unatumia mahojiano haswa na hati zilizopo kujenga nadharia kulingana na data.

Nadharia iliyo na msingi inaweza kusaidia kuarifu maamuzi ya muundo kwa kuelewa vizuri jinsi jamii ya watumiaji lugha ya pili sasa hutekeleza majukumu.

Kwa mfano, utafiti wa nadharia ya kimsingi unaweza kuhusisha kuelewa jinsi watoto au watu wazima wanavyojifunza lugha na kuwasiliana na wenzao.

Uchunguzi kifani; Imefanywa maarufu na Shule ya Biashara ya Harvard, hata watafiti wa kiwingiidadi wanaweza kuelezea thamani ya utafiti huo kuelezea shirika, taasisi, kampuni, au hafla. Uchunguzi kifani unahusisha uelewa wa kina kupitia aina anuwai za vyanzo vya data. Uchunguzi kifani unaweza kuwa wa kuelezea, uchunguzi, au kuelezea tukio.(tafsiri yangu)

Kuna mbinu nyingine ambazo zinajitokeza ndani ya pendekezo la Jeff anbazo ni;

Kuna mbinu ya Hojaji;

Kwa mujibu wa Kothari C.R, (2004), uk 100, anafasili neno hojaji kuwa ni maswali yanayoandikwa katika karatasi ili yaulizwe kwa mtafitiwa kwa lengo la kupata taarifa za tatizo la utafiti.

Nayo Kamusi ya Kiswahili sanifu (2004) TUKI uk 116, inasema kwamba hojaji ni karatasi yenye maswali ya uchunguzi.

Ni seti ya maswali mengi apewayo mtu/watu kwa lengo la kupata taarifa juu ya jambo fulani (Macmillan Dictionary) [1]

Kutokana na fasili hizo hapo juu tunaweza kusema kuwa, hojaji ni maswali yanayoandaliwa na mtafiti kwa lengo la kukusanya data kutoka kwa watafitiwa.

Hojaji hizo mtafiti anaweza kupeleka mwenyewe kwa mtafitiwa kwa njia ya mkono au kwa njia ya posta ikiwa na kimbatanisho cha kumwomba mtafitiwa asome na kuelewa maswali kisha ajibu maswali katika nafasi zilizoachwa wazi kwa matumizi tu ya hojaji kisha kuyarudisha kwa mtafiti.

Hojaji zinazopelekwa kwa njia ya mkono husambazwa kwa haraka zaidi, na huwafikia watu wengi hususani wale wanaomzunguka mtafiti.

Hojaji zimegawanyika katika makundi makubwa mawili; kwanza hojaji funge na hojaji za wazi (zisizo funge).

Hojaji funge maswali yake yako wazi na yanaeleweka kwa watafitiwa. Maswali yanayoulizwa yanakuwa sawa kwa watafitiwa wote, yanalenga kutoa jibu moja tu.

Mfano ndiyo au hapana, au ya kuchagua a,b,c,d…. hayaruhusu mtafitiwa kuweka hisia zake. Muundo wa maswali waweza kuwa funge. Kwa mfano; andika “n” kama jibu ni ndiyo na “h” kama jibu ni hapana. au chagua herufi ya jibu sahii tu.

Hojaji isiyo funge ni hojaji ambayo inamruhusu mtafitiwa kutoa maelezo/kujieleza/au kutoa maoni ya ziada (kutoa ufanuzi zaidi kadri ya uelewa wake kulingana na jinsi alivyoulizwa)

Zifuatazo ni faida za mbinu ya hojaji katika ujifunzaji lugha ya pili;

Ni rahisi kukusanya data na inampa mwanafunzi/mjifunzaji lugha fursa ya kusoma maswali na kuyaelewa vilivyo,

Zinachukua muda mfupi yaani sio kama mahojiano yanayohitaji muda wa kukaa na wahojiwa,

Vile vile gharama zake ni ndogo kwani ni kutuma tu maswali na kujazwa na wanaojifunza lugha ya pili,

Faida ya kutumia njia ya posta ni pamoja na kutumia gharama ndogo na husambazwa katika eneo kubwa kwa muda mfupi.

Mtafitiwa/mfunzwa ana muda wa kutosha wa kuweza kutoa majibu kadri maswali yalivyoulizwa.

Mtafitiwa/mfunzwa ambaye hawezi kuingiliwa kwa urahisi hii inaweza kuwa njia nzuri ya kutumia.

Licha ya njia hiyo kuwa na faida pia zina hasara kama zifuatazo;

Udhaifu hasa wa mbinu hii ni kwamba haitilii mkazo juu ya matamshi sahihi pamoja na stadi za kimawasiliano. Inasisitiza sana ujuzi wa sheria za kisarufi bila kupatia wanafunzi nafasi ya kutosha kujieleza kutokana na nafsi zao

Matokeo ya kujishughulisha sana na mbinu hii ni kwamba waalimu huishia kwa kufundisha wanafunzi lugha ya ulimwengu wa vitabu, lugha isiyokuwa na uhai, na ambayo mara nyingi haina manufaa katika ufanikishaji wa mawasiliano ya kawaida.  

Utumiaji wa mbinu hii unalifanya somo la ujifunzaji lugha kukosa ubunifu unaotakikana. Wanafunzi hawapati nafasi ya kutumia lugha kama chombo wanachoweza kukitegemea kutekeleza mahitaji yao ya kimawasiliano. Wanalolifanya ni kujaza tu makaratasi.

Kwanza mara nyingi hojaji zinazorudi zikiwa zimejazwa ni chache. Hii ni kutokana na mtafitiwa/mfunzwa kutokuona umuhimu wa hojaji au kusongwa na majukumu au maswali kutokueleweka hatimaye kutatiza mchakato wa kujifunza lugha ya pili.

Pili inabagua maana inahitaji watu wanaojua kusoma na kuandika yaani wasiojua kusoma na kuandika itawawia vigumu kujifunza lugha ya pili ikiwa ndio njia pekee inayotumiwa.

Hojaji zinaweza kupotea zinapokuwa zinatumwa au kurudishwa na hivyo kutatiza mchakato wa ujifunzaji kwani matokeo hayatajulikana wazi.

Ni vigumu kuelewa kama majibu yatolewayo ni ya kwa kweli au ya uongo.

Hata hivyo njia hii ni ya taratibu mno kuliko njia zingine katika ukusanyaji wa data.

Mbinu nyingiine ni Mahojiano; Mahojiano yanajulikana kama mazungumzo kati ya watu wawili au zaidi ambao wako katika jukumu la mhoji na aliyehojiwa, ili yule wa zamani apate habari juu ya jambo fulani kutoka kwa yule mwingine. 

Cohen na wenzake (2000), wanasema, mahojiano ni mbinu ya ukusanyaji data kwa njia ya mazungumzo ya ana kwa ana baina ya mtafiti na mtafitiwa.

Kothari (2004) anasema, mahojianoni njia ya ukusanyaji data ambayo inahusisha maswali na majibu yanayoendesha mazungumzo ya ana kwa ana au simu baina ya mtafiti na mtafitiwa.

Mazungumzo kati ya watu wawili kwa lengo la kukusanya habari muhimu kwa kusudi la utafiti.

Kuna aina tofauti za mahojiano;

Mahojiano ya Kibinafsi: (structured)

Ni majibizano ya ana kwa ana (au ya simu, kidijitali/barua pepe), kati ya watu wawili au zaidi kwa lengo la kukusanya taarifa au maoni kuhusu suala fulani la kiutafiti lililoainishwa.

Ni mawasiliano ya  Ana kwa ana kati ya mhoji(mfunza lugha) na mhojiwa (mjifunzaji lugha).

Ujumla wa aina hii ya mahojiano hufanywa kwa njia iliyopangwa na inajulikana kama ‘mahojiano yaliyopangwa’.

Hii inaweza kufanywa kwa aina nyingi k.v. mlango kwa mlango au kama mkutano uliopangwa rasmi wa watendaji.

Mahojiano funge (structured interviews) aina hii hujikita katika jedwali/ hojaji zilizotayarishwa kabla. Hufaa kama maswali mengi yasiyohitaji mjadala mkubwa yataulizwa.

Mahojiano nusu-funge (semi-structured) -jedwali hutumika, lakini huacha mwanya kwa maswali mengine.

Mahojiano huru (unstructured) Haya ni mahojiano ya kina zaidi, na huhitaji ujuzi na umakinifu katika kumwongoza mhojiwa kutoa taarifa zinazohitajika.

Mahojiano huweza kuwa sanifu au huru. Njia itakayoteuliwa kutumika itategemea lengo.

Zifuatazo ni faida za mbinu ya mahojiano katika ujifunzaji lugha ya pili;

Mahojiano Humruhusu mfunza lugha kuuliza maswali ya papo kwa papo na kufahamiana na mhojiwa/mfunzwa lugha na hili husaidia kutambua makosa ya kisarufi na kimatamshi hatimaye kufungua mwanya wa kuyarekebisha na kusanifisha mchakato wa ujifunzaji lugha ya pili.

Mahojiano pia Husaidia wanafunzi kutafakari na kugandisha (weka pamoja mawazo) huku wakitambua dhana muhimu. Hili hufanyika ana kwa ana na kuruhus kudurusu na kumakini luha vilivyo.

Isitoshe, mahojiano humruhusu mfunza lugha kuuliza mhojiwa maswali ya binafsi na ya ikirari (factual) – yeye ni nani? anafikiria nini?, ana maoni gani?, anahisi nini?, n.k. hili husaidia kutambua makosa ya kimatamshi na kisarufi halafu kufungua fursa ya kuyarekebisha.

Mahojiano pia hukusanya tabasuri na tafsili za wahusika kuhusu matukio ya ujifunzaji lugha.

Mahojiano huwaruhusu wahojiwa kuelezea misukumo na sababu za mienendo yao, hili humpa mfunzwa kuuliza maswali asiyoyaelewa na hatimaye kufanikisha mchakato wa ujifunzaji lugha.

Mahojiano hukubali fursa ya kuuliza maswali tokezi au ya nyongeza.

Hasara/mipaka ya mbinu ya mahojiano;

Udhaifu mkubwa ni kwamba mbinu hii huhitaji muda mrefu sana ambao ni nadra kupatikana katika harakati za ujifunzaji wa lugha ya pili.

Taarifa inayopatikana kwa kawaida huelemea upande mmoja.

Wahojiwa wengine hushindwa kujieleza kutokana na haya au sababu nyinginezo.

Wanafunzi wasioelewa lugha inayofunzwa vyema huchukizwa na maswali ya mahojiano kwasababu inawahitaji kutumia lugha yao hiyo mbovu huku wakichekwa na wenzao. Kwa hivyo wanafunzi wandani (introverts) na wasiofurahia lugha hiyo huenda wasishiriki vilivyo.

Njia hii hutegemea uhusiano unaojengeka kati ya mtafiti na mhojiwa; muulizaji mbaya huibua muulizwa mbaya.

Njia hii hutawaliwa na muktadha mahsusi amabo siyo rahisi kujengeka.

Mbinu nyingiiine ni Ushuhudiaji;

Kushuhudia ni mbinu ya kuangalia tukio linapotendeka na kukusanya taarifa zake. Katika ujifunzaji lugha ya pili, mtafiti/mfunza hushuhudia umilisi wa wanafuzi wake kwa kuangalia vipengele kama usemi, maandishi, kusoma uelewa wa wanafunzi wake.

Namna za ushuhudiaji ni kama;

Uchunguzi na upimaji (k.m. katika jiografia, muziki) Mtafiti/mfunza awe na vifaa vinavyohitajika kwa kazi hiyo tepu rekoda na vifaa vya kurikodi sauti na matendo ya wanafunzi katika ujifunzaji lugha.

Ushuhudiaji fungemno (highly structured observation) – kwa kutumia mandhari yaliyodhibitiwa – kwa kutumia majedwali yaliyosanifiwa. Hapa jedwali la sauti za lugha huweza kutumiwa na kuchorwa wakati mtafiti/mfunza akishuhudia na kurekodi umilisi wao katika lugha hiyo ya pili.

Ushuhudiaji funge (structured observation) – unatoa uhuru zaidi – huchanganya majedwali na mahojiano – mtafiti si mshiriki, lakini huangalia na kukusanya taarifa waziwazi – taarifa za ushuhudiaji husaidiana na taarifa za mahojiano na vidadisi. Hapa taarifa za ujifunzaji lugha ya pili hukusanywa kwa namna ya mahojiano wakati wajifunzaji lugha ya pili wakiulizwa maswali na kuyajibu wakayi mwalimu au mfunza akirekodi taarifa ana umilisi wao.

Ushuhudiaji lengani (focused observation) – mtafiti huangalia tukio/tendo katika mazingira yake asilia bila majedwali. Taarifa hupatikana kutokana na kuzoeana na kuwa na mawasiliano ya muda mrefu na watafitiwa.

Ushuhudiaji huru/ usiofunge (unstructured observation) – hufanywa kwa siri na mtafiti bila mtafitiwa kufahamu na bila mpangilio wa wazi.

Faida za mbinu ya ushuhudiaji katika ujifunzaji lugha ya pili na kama zifuatazo;

Ushuhudiaji humwezesha mtafiti kukusanya taarifa kwa mpangilio mzuri isio tatizwa na wasiwasi.

Mshuhudiaji hutaamali matendo na matukio ya kijamii moja kwa moja yanapotokea kwamfano mfunza huelewa kiwango cha uelewa wa wajifunzaji lugha barabara bila changamoto.

Mfunza lugha huchunguza duru za shughuli au tabia katika mazingira yake asilia ya kijamii kama vile makosa ya kimatamshi hutambulika wakati jamii Fulani inapoongea na tofauti na jamii nyingiine.

Ushuhudiaji huchunguza namna watu wanavyoishi na kufanya kazi bila kuingilia shughuli zao yaani hamu ya kujifunza lugha hutambulika wazi.

Ushuhudiaji hukusanya taarifa ambazo haziwezi kupatikana kwa njia ya mahojiano au mazungumzo – ni njia inyomwezesha mtafiti kupata taarifa nyingi kwa gharama ndogo.

 Mipaka/upungufu wa mbinu ya ushuhudiaji ni kama;

Baadhi ya shughuli au matukio yanayochunguzwa hayawezi kufikiwa au kuonekana na mtafiti kama vile changamoto za asili ya kifamilia katika ujifunzaji lugha ya pili ni suala ambalo haliwezi likashuhudiwa mara kwa mara.

Wakati mwingine, kuwepo kwa mshuhudiaji huweza kupotosha au kuathiri shughuli inayohusika yani kama ni uimbaji au mazungmzo kati ya wanafunzi ilikususdi kuelewa umilisi wao katika lugha, basi kuwepo kwa mshuhudiaji kutaleta hofu na changamoto katika mazungmzo ya wanafunzi/wajifunzaji lugha hao.

Njia hii hufaa zaidi kwa matukio ya wakati uliopo; haifai kutumika kuchunguza matukio yaliyopita/ya zamani halafu huchanganya katika kuchunguza asili ya uamiliaji lugha.

Mbinu hii haifai kwa kukusanya taarifa kuhusu mikabala, maoni, nia, maana, n.k.

Mbinu hii haifai kwa kuchunguza makundi makubwa ya watu – huweza kuchukua muda sana, na haifai kwa kuchunguza mwenendo au mchakato kwa muda mrefu sana.

Mbinu nyingiine ni Utafiti kwa kushiriki, Utafiti huu unahusu kwenda kuishi na kushiriki katika shughuli za wale unaowatafiti/ unazozitafiti.

Hapa mfunza lugha hujishughulisha katika mchakato wa ujifunzaji kama mshiriki yani ikiwa ni kuimba nyimbo, huenda atakuwa kiongozi wakati anatafiti kiwango cha uelewa na umilisi wao.

Manufaa ya njia hi ni kama;

Hukuwezesha kuwafahamu vizuri watu na shughuli unazotaka kuzitafiti, na pengine kukubaliwa na hao unaowatafiti/wajifunzaji lugha.

Kutokana na tajiriba unayoipata kwa kuangalia na kushiriki, unapata ufahamu wa undani wa yale unayoyatafiti.

Udhaifu wa mbinu ya ushiriki na kama;

Utafiti wa kushiriki huweza kuhitaji muda mrefu zaidi kuliko ule alio nao mtafiti na huenda linalokusudiwa halitatimiwa.

Si mara zote unaweza kushiriki katika shughuli unayoitafiti: Mifano – katika shughuli ya siri au mwiko, shughuli haramu/ya kuvunja sheria, shughuli isiyokubalika kijamii, shughuli ya hatari, shughuli inyodai sifa za kipekee kutoka kwa mtafiti (ambazo hana), mtafiti-mshiriki huweza kuona ugumu kukaa kando na kuichunguza shughuli inayohusika kwa uhuru bila kuelemea upande Fulani.

Mikakati ya mawasiliano katika ujifunzaji lugha ya pili;

Msingi  wa  mbinu  hii  ni  imani  kwamba  kazi  kuu  ya  lugha  ni  kufanikishamaingiliano pamoja   na   mawasiliano   katika   jamii.   Lugha ni chombo ambacho kinamwezesha binadamu kushirikiana na watu wengine na pia kutekeleza mahitaji ya maisha yake.

Kwa hivyo, kulingana na waasisi wa mbinu hii, lengo kuu la kufundisha lugha  ni  kuwezesha  mwanafunzi  kuwa  na  uwezo  wa  kuwasilian akitumia  lugha inayohusika.

Mbinu hii iliibuka katika miaka ya 1980 na iliendelea kukubalika katika nchi nyingi duniani kama njia bora ya kufundishia lugha ya pili.

Kuibuka kwake kulichochewa na hali ya kutegemeana miongoni mwa nchi za bara la ulaya hasa kiuchumi na soko la dunia kati ya nchi hizo, kama taaluma mbinu hii chimbuko lake lilitokea siku nyingi hata kabla ya 1980, wapo wanaisimu waamirifu kama vile Firth 1968, Halliday 1973 na mwanaisimu jamii Hyrmes 1972, walikuwa na mawazo kuwa lugha ni mawasiliano, wanasema “msingi wa mbinu hii ni mwanafunzi ndilo eneo la mafunzo na kwamba kujifunza lugha ni kujifunza kuwasiliana.

Hawa wanatofautiana na Noam chomsky kuwa anayedai kuwa kujua lugha ni kujua umilisi wa mfumo na kanuni na hivyo kuitumia sahihi.

Hivyo tangu siku ya kwanza jitihada za mawasiliano lazima zifanyike katika ujifunzaji na ufundishaji, madhumuni ya mbinu hii ni kukuza stadi zote za lugha ambazo hutumika katika mawasiliano.

Maana ya mbinu ya kimawasiliano:-

Ni mbinu iliyokitwa kwa mwanafunzi, hutoa mwanya kwa mwanafunzi si katika umilisi wa sarufi bali pia katika stadi za jamii yaani nini cha kusema, namna ya kusema, lini aseme na wapi aseme ili kuridhika na kile anachohitaji kila siku.

Lengo kuu la mbinu hii ni kumfanya mwanafunzi apate umilisi wa mawasiliano na mwalimu kazi yake ni kumwezesha mwanafunzi kupata umilisi wa mawasiliano.

Njia moja ya kuhakikisha kuwa mwanafunzi anakuwa na uwezo wa kuwasiliana ni, kwanza, kumpa fursa ya kushiriki kama mhusika mpokezi.

Mwanafunzi anapata fursa ya kupanua upeo wake wa lugha kupitia kusikiliza na kusoma. Baada ya kushiriki katika matumizi ya lugha akiwa mhusika mpokezi mwanafunzi anashirikishwa kama mhusika mwanzilishi wa mawasiliano.

Kulingana na waasisi wa mbinu ya mawasiliano, lugha ambayo ni ya maana / manufaa kwa wanafunzi inatilia nguvu juhudi za kujifunza. Kwa hivyo ni muhimu kwa walimu kuhakikisha kwamba wanapochagua kazi ya wanafunzi wanatilia  maanani uwezo wa kazi hiyo wa kuwashirikisha katika  matumizi  ya  lugha yenye maana na uhalisi.

Je, jukumu hasa la mwalimu ni nini? Kwa  mujibu  wa  waasisi  wa  mbinu  hii, jukumu la mwalimu ni kuhamasisha wanafunzi na kutoa kwao nafasi ya kujieleza katika lugha inayohusika. Ana  wajibu  wa  kuhamasisha  wanafunzi  kutumia  lugha  kwa  njia mbalimbali. Anapaswa pia kuhakikisha kuwa kila mwanafunzi anapata fursa ya kujieleza.

Pamoja na hayo, mwalimu ana wajibu kuhakikisha kwamba wanafunzi wanaelewa vizuri kwa nini wanafundishwa kile wanachofundishwa. Hivi ndivyo watakavyoweza kushiriki kwa njia ya maana na  manufaa  kwao. 

Vilevile ni  lazima  mwalimu  ahakikishe  kuwa wanafunzi wake wanahusika zaidi kuliko vile anavyohusika mwenyewe.

Aidha, mwalimu  anashauriwa  kushirikisha  wanafunzi katika vitendo ambavyo vinaweza kuwalazimisha kuwasiliana kwa kutumia lugha inayofaa kulingana na mkutadha. Kwa maneno mengine, mwalimu anapaswa kubuni hali na mazingira ambamowanafunzi hawawezi kukidhi mahitaji na matarajio yao bila kuwasiliana

Misingi ya mbinu ya ufundishaji lugha kimawasiliano,

Asili ya mbinu ya kimawasiliano ni imani inayoshikilia kwamba:

Lugha ni mfumo wa kueleza maana.

Jukumu kuu la lugha ni kufanikisha maingiliano na mawasiliano baina ya watu.

Shughuli  ambazo  zinachangia  kufanikisha  ufahamu  wa  lugha  ni zile ambazo  zinatoa  kwa  wanafunzi  nafasi  ya  kushiriki  katika  mawasiliano halisi (real communication).

Vitendo  vinavyohusisha  matumizi  ya  lugha  ili  kutekeleza  shughuliza maana (meaningful tasks) husaidia kufanikisha ujuzi wa lugha.

Lugha yenye maana kwa wanafunzi inaimarisha hali ya kujifunza.

Mawasiliano hufanyika ikiwa wale wanaohusika wana hamu (motisha) ya kuwasiliana.

Uamiliaji asilia wa lugha kuwa mwanafunzi ajifunze lugha katika muktadha halisi na wenye uasilia.

Ufundishaji uhusishwe na hali halisi ya maisha, ili mwanafunzi aelewe uasilia wa maisha.

Lugha ifindishwe kama stadi, lugha isifundishwe kama somo, katika mbinu hii mwalimu awafanye wanafunzi wake wazungumze ili kujua hali halisi. Hivyoikubalike kuwa lugha ni stadi

Ukuzaji uwezo wa kuwasiliana, katika mawasiliano kuna stadi ndogo 4 ambazo zinapaswa kukuzwa kwa mwanafunzi ili aweze kuwasiliana ambazo ni; Kuzungumza, Kusikiliza, Kusoma, na Kuandika

Mikakati ya mawasiliano katika ujifunzaji lugha ya pili ni lazima yazingatie hatua zifuatazo;

Kwa ufupi, mwalimu anaweza kusaidia kuendeleza uwezo wa wanafunzi wa kuwasiliana wakitumia lugha kwa kuzingatia mfuatano wa hatua zifuatazo: Mapokezi ya lugha, Ufafanuzi / Maelezo, Majaribio ya matumizi ya lugha na Mawasiliano huru.

Hatua ya mapokezi; Katika hatua ya mapokezi wanafunzi wanashiriki kama wahusika wapokezi.

Kazi yao katika hatua hii ni kupokea ujumbe unaowasilishwa na watu wengine na kupata maana ya ujumbe unaowasilishwa. Wanaweza kutekeleza jambo  hili  kupitia  zoezi  la kusikiliza au kusoma.

Zoezi la kusikiliza husaidia wanafunzi kupata nafasi ya kupanua upeo wa lugha.

Kupitia zoezi hili wanaweza kujifunza msamiati mpya na miundo mbalimbali ya kisarufi. 

Vilevile wanafunzi wanaimarisha ujuzi wao wa yale ambayo wamejifunza tayari.

Hatua ya ufafanuzi; Kwa upande mwingine, katika hatua ya ufafanuzi (maelezo) mwalimu anaweza kudondoa madondoo fulani ya lugha ambayo wanafunzi wamewahi kukumbana nayo, katika zoezi la kusikia na kusoma.

Kisha anatoa maelezo kuhusu madondoo hayo ili wanafunzi wayatilie maanani Zaidi kuliko mengine kwa wakati huo.  

Baada   ya kuhakikisha kwamba wanafunzi wanafahamu kiini cha somo, mwalimu anawapa wanafunzi nafasi ya kujaribu kutumia madondoo hayo katika vielelezo vya sentensi wakizingatia maagizo yaliyotolewa.

Hatua ya mawasiliano huru; Katika hatua ya mawasiliano huru wanafunzi wanapata fursa zaidi ya kujieleza bila kufuata maagizo ya mwalimu. Wanaweza kujieleza kwa njia halisi kulingana na mahitaji ya mawasiliano katika mkutadha unaohusika. 

Wanafunzi watateua lugha kulingana na hali halisi inayowakabili wakati huo.

Mawasiliano huru huwapa wanafunzi fursa ya kutambua kuwa lugha siyo somo ambalo linajikita katika mipaka ya mazingira ya darasani tu, lakini pia ni chombo cha mawasiliano nje ya mipaka ya darasa.

Mawasiliano huru huwapa wanafunzi nafasi ya kutumia lugha kwa njia ya ubunifu katika miktadha tofauti tofauti ya kijamii. Wanatumia lugha bila usimamizi wa mwalimu, lakini kulingana na hali halisi katika mazingira ya mawasiliano. Huwa wajitegemea wao wenyewe.

Kadiri wanavyoshiriki katika mikutadha tofauti ya mawasiliano na kushuhudia jinsi lugha inavyotumiwa, ndivyo wanavyoendelea kukuza na kuimarisha uwezo wao wa kimawasiliano (communicative competence).

Uwezo huu ni muhimu kwa mwanafunzi kwa sababu akiwa nao anaweza kufasiri lugha kwa njia iliyo sahihi akizingatia mkutadha unaohusika.  Na akifanya hivyo anaweza kuitikia kama inavyotarajiwa.

Kwamfano mwalimu akiingia darasani ambamo mna joto jingi na agundue kuwa madirisha yamefungwa, anaweza akasema: “Mbona joto limezidi sana humu ndani”. Mwanafunzi mwenye uwezo wa kimawasiliano atatambua kuwa mwalimu angetaka madirisha yafunguliwe, na ataitikia kwa kuyafungua.

Yule asiyekuwa na uwezo huo atachukulia usemi wa mwalimu kama kauli ya kawaida tu.

Mahitimisho; Sifa kuu ya mbinu ya mawasiliano, inasisitiza mawasiliano lugha inatumika kwa mawasiliano, hivyo mbinu hii husisitiza mawasiliano katika kufundisha lugha. Husisitiza hali halisi ya maisha na mawasiliano katika muktadha hivyo ujumbe unaoelezwa katika mawasiliano huwa katika muundo wa kidhima.

Kwahivyo, kiukweli mukatadha wa mawasiliano ndiyo mbinu mwafaka katika ujifunzaji lugha ya pili kwasababu inatilia manani katika umilisi wa usemi na utendaji. Kila lugha huwa ni chombo cha mawasiliano, isipowekwa katika muktadha wa mawsiliano itabaki tu na unasibu bila rejeleo la uhalisia wa maisha, hivyo basi naunga mkono watalamu Firth 1968, Halliday 1973 na mwanaisimu jamii Hyrmes 1972, ambao walikuwa na mawazo kuwa lugha ni mawasiliano, wanasema “msingi wa lugha ni mawasiliano. Mwanafunzi ndilo eneo la mafunzo na kwamba kujifunza lugha ni kujifunza kuwasiliana. Kwahivyo, lugha ni chombo cha mawasiliano.

Sipingi wala kuyapa jicho chafu mawazo ya Noam Chomsky yanayoshikilia lugha na umilisi na kuwa kujua lugha ni kujua umilisi wa mfumo na kanuni na hivyo kuitumia sahihi. Basi kanuni zieleweke na zifafanuliwe katika muktadha wa mawasiliano.

NADHARIA ZA AWALI ZA UAMILIAJI/UJIFUNZAJI LUGHA YA PILI.

Utangulizi.

Sinclair(1995)anaeleza nadharia kama wazo au mfumo wa mawazo maalum unaolenga kufafanua suala fulani.

Isitoshe Pearshall na Trumble(1982) wanaelezanadharia kuwa ni mfumo wa mawazo wa kueleza jambo fulani; hasa ule ulio na misingi yake katika kanuni za kijumla zisizo na uhusiano wa jambo linalofafanuliwa. Hata hivyo, nadharia ni mawazo yanayoelezea kitu au jambofulani na kuchukuliwa kuwa sahihi.

TUKI (2004) inaeleza ufunzaji kama namna yakufundisha au kuelekeza mtu kufanya jambo ili alifahamu

Kazi hii ni muhtasari wa, Nadharia za Awali katika Uamiliaji wa Lugha ya Pili (UALU2 kuanzia sasa).

USULI WA NADHARIA ZA UJIFUNZAJI LUGHA YA PILI.

Kabla ya miaka ya 1990 ufafanuzi wa uamiliaji wa lugha ya pili

(UALU2) uliangukia katika vipindi viwili vya msingi kinadharia.

Kwanza, kipindi kilichotumia nadharia ya utabia iliyochukuliwa kutoka katika taaluma ya saikolojia katika kueleza masuala ya uamiliaji wa L1 na L2.

Pili, utumizi wa mikabala ya kimuundo katika taaluma ya lugha. Baada ya tafiti jaribizi kuhusu uamiliaji wa L1 na L2 kudhihirisha matatizo kadhaa katika mikabala hiyo ya wanautabia-muundo, nadharia nyingi ziliibuka kujaribu kueleza

UALU2. Wakati huo, kulitokea pia ushindani katika kushughulikia na kufafanua vipengele mbalimbali vya UALU2.

Baadhi ya nadharia ziliendelea kukua taratibu na kubaki maarufu na nyingine zilififia.

Nadharia iliyokuwa inatawala katika kipindi hiki na imebakia kuwa maarufu hadi leo hii ni nadharia Elekezi ya Stephen Krashen.

Hivyo basi, hapa tutachunguza mkabala wa Wanautabia-muundo na nadharia Elekezi zote kwa pamoja zimekuwa na athari ya kudumu katika UALU2 hususani ufundishaji darasani.

Nadharia ya Utabia na Isimu-Muundo.

Nadharia ya utabia kulingana na nakalala taifaleo.nation.co.ke/?p 27291 na Mary Wangari akishughulikia UKUMBI WA LUGHA NA FASIHI anasema kwamba mwasisi wa nadharia hii ni B.Watson. Anaendelea kusema kuwa wataalamu wengineo wanaoafikiana na nadharia hii ni pamoja na Leornard Bloomfield, B.FSkinner na A.W Staats. Kwa mujibu wa wataalamu hawa wanaeleza kuwa mtu kujifunza lugha ni mwigo kwa maana ya kwamba anaiga kile kinachosemwa na watu wanaomzunguka.

Kulingana na Nyandiba C. (2012) katika modula ya mbinu za Ufundishaji wa kiswahili anasema kuwa, wafuasi wa nadharia hii walidhamiria kueleza namna tabia inavyojengwa.Waliamini kuwa tabia itadumu, itaigwa, itarudiwarudiwa na kutuzwa. Lakini tabia isiyorudiwa na isiyotuzwa hufifia. Kwa hivyo, walisisitiza ujifunzaji wa lugha ni sawa na ujifunzaji wa tabia yoyote ile ya binadamu kamavile kuendesha baiskeli, kuogelea nakadhalika

Nadharia hii ilitumika sana katika miaka ya hamsini (1950) hadi miaka ya sitini (1960) kule Marekani. Baadhi ya vipengele vya nadharia hii vingali vinatumika mpaka leo

Uwanja wa UALU2 tangu uanze ulikuwa ukichukua mawazo ya kinadharia kutoka katika nyanja nyingine za kitaaluma na kabla ya kuanzishwa kwa nadharia na utafiti kuhusu UALU2, suala la kwa vipi watu huamilia/hujifunza lugha ya pili lilifungamanishwa kwa ukaribu na masuala yanayohusu ufundishaji.

Kwa kiasi fulani uliegemea mbinu mbalimbali kutoka katika saikolojia-tabia na kwa kiasi kikubwa kutoka katika isimu muundo.

Ingawa nyanja hizi mbili ziliibuka kwa nyakati tofauti, zilikuja kuwa na uhusiano baadaye katika kipindi hiki.

 Nadharia ya utabia na mihimili yake.

Utabia ni nadharia inayohusu tabia za wanyama na binadamu.

Nadharia hii hueleza tabia bila kuhusisha matukio ya kiakili na michakato ya ndani kwenye ubongo bali huelezwa kwa kuhusishwa na sababu za nje za kimazingira (rejelea majaribio ya pavlov na mbwa wake na mengineyo katika VanPatten na Williams 2015:18).

Kwa mujibu wa nadharia hii, inaonyesha kuwa kurudiarudia ni muhimu katika kujifunza jambo. Aidha, wanautabia walidai kuwa katika kijifunza, mchakato wa kiakili hauhusishwi.

Hawa Wanaona kuwa kujifunza ni tokeo la uhusisho wa matukio, mwitiko wa kichocheo katika mazingira na uimarisho chanya au uimarisho hasi.

Uimarisho chanya huhamasisha mwendelezo wa mwitiko, wakati uimarisho hasi hufifisha au kuzuia mwitikio usiendelee.

Katika nadharia hii fikira, hisia na dhamira si lazima kuhusishwa katika tabia za binadamu kama ilivyo kwa tabia za wanyama, iliyoonekana kama seti ya mwitikio katika vichocheo vya nje.

Katika nadharia hii, ujifunzaji wowote ukiwemo ujifunzaji wa lugha ulionekana kama uamiliaji wa tabia mpya.

Nadharia hii inatambua nafasi ya mazingira katika uamiliaji na ujifunzaji wa lugha ya pili.

Hapa izingatiwe kuwa mazingira yanatumika kwa maana pana zaidi kwa kuhusisha maswala ya utamaduni wa jamii ambayo hutumia lugha hiyo.

Ujifunzaji wa lugha ni sawa na ujifunzaji mwingine wowote kutokana na kuiga modeli katika ingizo kufanya mazoezi ya hiyo tabia mpya na kutoa mrejesho sahihi. Kwa mfano, mjifunzaji kujifunza jinsi watu wengine wanavyotamka sauti au maneno fulani naye anaiga na kufanya mazoezi ya utamkaji kutoka kwa wasemaji wazawa na hatimaye anaweza kutamka kwa usahii.

Kulingana na nadharia hii, uimarisho chanya na ingizo sahihi na pakiwa na ukosoaji wa kile ambacho si sahihi huwezesha mchakato wa ujifunzaji kufanikiwa.

Vitu vya msingi kuzingatia katika mchakatowa ujifunzaji wa lugha ya pili ni pamoja na tabia lengwa, ushiriki wa mwanafunzi na tokeo. Hii ina maana kwamba lazima mwanafunzi afanye mazoezi ya kuzungumza bila kufanya hivyo tokeo la kuweza kuzungumza na kuwasiliana halitaonekana.

Kwa mujibu wa nadharia hii, mjifunzaji wa L2, tayari anakuwa na misingi ya lugha ya kwanza ambapo humsaidia kuhawilisha maarifa ya L1 kwenye L2. Kama kuna ufanano kati ya L1 na L2, uhawilishaji unaweza kumsaidia kujifunza lugha ya pili au kumpotosha kama lugha hizo hazifanani.

 Kwa ujumla nadharia hii ina mihimili mitatu ambayo ni uzoeshi, uimarisho chanya na uimarisho hasi.

Uthibitisho wa ushahidi wa nadharia ya utabia.

Ukichunguza kwa makini maelezo ya wanautabia utagundua kuwa hakuna ushahidi jaribizi wa kutosha kutoa maelezo katika nadharia ikiwa na maana kuwa hakuna ushahidi wa kisayansi wa kutosha kuthibitisha madai yao.

Tafiti zilizofanywa na wanautabia zililenga kufafanua kile kilichokuwa kinaonekana moja kwa moja na siyo kueleza michakato (ya ndani ya ubongo) iliyofungamana na matendo hayo.

Hata hivyo, ushahidi wa msingi uliotolewa na watafiti kuhusu lugha ya kwanza haukuwa wa moja kwa moja. Kwa mfano, umuhimu wa L1 kwa L2 ulionekana dhahiri kwa mtu yeyote kwamba makosa anayoyafanya mjifunzaji wa L2 yanaweza kufuatiliwa kutoka katika lugha ya kwanza. Kwa mfano, makosa ya kimuundo yanayofanyika mara kwa mara katika Kingereza yanaweza kuwa yanatokana na lugha ya kinyankore kama L1 kwa wanyankore wanaojifunza Kingereza kama lugha ya pili. Kinyankore kina muundo wa kivumishi kufuata nomino na Kingereza ni kinyume chake. Iwapo mjifunzaji wa Kingereza atafanya ujumuishi basi atakuwa anafanya makosa ya kimuundo kila mara kama vile badala ya kusema kusema “Good girl” atasema *”girl good”.

Kwa namna gani nadharia hueleza mambo yaliyojidhihirisha katika uchunguaji wakati wa UALU2.?

Mikabala ya wanautabia inaweza kutumika kueleza yafuatayo kutokana na uchunguaji:

1. Ingizo la vipengele vya lugha kwa misingi ya kujua maana katika UALU2 ni muhimu.

Mazingira yanaoneshwa kuwa ni kipengele kinachotawala ujifunzaji wa aina yoyote ile. Pamoja na kwamba mchakato wa kujifunza unaonekana ni wa kuiga na kurudiarudia kile anachokisikia, mchakato huo hauwezi kuendelea bila ingizo lolote la lugha lengwa kama kichocheo cha kujifunza.

• Vipengele vingine katika UALU2 mtu hujifunza bila kujua wakati wakati mchakato wa kujifunza unaendelea. Wanautabia hudai kuwa ujifunzaji unatokea nje ung‟amuzi tambuzi, hakuna michakato ya akili inayohusika bali vichocheo vya nje kutokana na mwingiliano na mazingira ya mjifunzaji.

• Ujifunzaji wa lugha ya pili ni geugeu katika matokeo yake.

Muktadha wa ujifunzaji huathiri matokeo ya UALU2 kwa namna mbili:

Kwanza, wajifunzaji wenye L1 tofauti watakuwa na matokeo tofauti kwa sababu ya utofauti wa L1 na L2. Kwa mfano, tukilinganisha Muhindi na Mswahili katika kujifunza Kingereza, Muhindi atajua haraka kingereza kuliko Mswahili.

 Au kama Mmarekani na Mganda katika kujifunza Kiswahili ambayo ni lugha ya Kibantu, Mganda atajifunza haraka kuliko Mmarekani kwa kuwa L1 na L2 kwake ni tofauti sana.

Lakini izingatiwe kuwa, wakati mwingine ujifunzaji unategemea umri, malengo, mbinu, uwezo wa akili, motisha, mazingira n.k.

Pili, wajifunzaji wanaotofautiana vichocheo vya mazingira mwishoni watakuwa na viwango tofauti vya tokeo. Hoja hii ni sahihi. Vichocheo au motisha au malengo yanaweza kuwa na athari hasi au chanya katika kujifunza kutegemea mjifunzaji kama mfano uliotolewa hapo juu.

Tafiti kubwa jaribizi zilizofanyika juu ya uamilaji wa lugha ya pili katika miaka ya 1970, matokeo yake hayakukubaliana na mawazo ya wanautabia.

 Matokeo ya utafiti yalibainisha kuwa:

• Ukosoaji katika ukoseaji haukuboresha matokeo katikaujifunzaji.
• Si wakati wote ufundishaji unapelekea ujifunzaji wa lugha.
• Makosa mengi yaliyotabiriwa na uchanganuzi linganishi hayakutokea.
• Makosa mengi yaliyojitokeza hayawezi kuelezwa kwa uwepo wa athari ya L1.

Kwa kuhitimisha sehemu hii, tunaweza kusema kuwa, pamoja na udhaifu huo unaojitokeza katika nadharia hii ya wanautabia, haina maana kuwa tuachane kabisa na hiyo nadharia. Kuna vipengele vingine vya msingi ambavyo ni muhimu sana kama vile utoaji wa mazoezi, kufundisha kwa kuzingatia mazingira na wakati mwingine mazoezi ya kurudiarudia inapobidi.

Mjadala kuhusu UALU2 kwa kutambua au kutotambua.

Mjadala kuhusu UALU2 kwa kujitambua au kutojitambua haukuwepo katika nadharia ya wanautabia kwa kuwa kwao mchakato wa kujifunza unaathiriwa na vichocheo vya nje.

 Changamoto katika tafiti za UALU ya L1 na L2.

Katika miaka ya 1960 na 1970 nyanja kubwa kama vile saikolojia na isimu ziliacha kutumia mkabala wa utabia na muundo katika kujifunza na kusasanyua lugha.

Utafiti wa kwanza katika miaka ya 1960 ulibainisha kuwa watoto hawawezi kuchakata mfumo wa isimu kwa kuwa ni changamani.

Watafiti walianza kuhoji kuwa watoto wanaonyesha ushahidi wa kutumia miundo ambayo siyo ya kuiga, hivyo watoto wanatumia uwezo wa kihulka wa kujifunza lugha katika uamiliaji wa lugha ya pili.

Uwezo wa kihulka haikuathiriwa na uzoeshi wa namna yoyote ile kama iliyopendekezwa na wanautabia.

Kwa mfano, watoto wanaweza kutoa uneni ambao hawajawahi kusikia katika igizo. Aidha, watoto huweza kujifunza miundo changamani ambayo hawaigizi kama vile kutafsiri swali, kuuliza maswali ya kwa nini, nani, nini n.k.

Lakini jambo la kujiuliza ni je, tuna uhakika gani kuwa mtoto huyo au watoto hawajawahi kusikia miundo hiyo kutoka kwa wazazi, walezi au watu wengine. Je, mtoto akiwekwa katika mazingira ambayo hayana wazungumzaji anaweza kuzungumza?

Pia watoto walionekana kutumia sarufi changamani katika mtiririko unaofanana na ambao haubadiliki kutoka kwa mtoto mmoja kwenda kwa mwingine kulingana na mazingira, muktadha, mlezi au athari za kitu chochote cha nje kama madai ya wanautabia yalivyotabiri.

Mwisho, matokeo ya utafiti yanaonyesha kuwa si utabia wala

usasanyuzi linganishi unaweza kutabiri kwa asilimia zote au kueleza kasoro za ujifunzaji.

Pia walipendekeza kuwa wajifunzaji wa L2 hujifunza miundo mingi ya kisarufi kwa utaratibu maalumu na kuwa kasoro zinazojitokeza zilikuwa sawa na zile zinazojitokeza kwa watoto wanaojifunza lugha mama.

Walihitimisha kuwa, uamiliaji wa lugha zote ni mchakato wa ndani ya ubongo na UALU2 hauathiriwi na L1 kwa kiasi kikubwa.

Hivyo UALU2 unafanana na uamiliaji wa lugha ya kwanza. Mawazo haya yanarejelewa kama nadharia tete ya Uundaji bunifu (Dulax & Burt

1975) ambayo hudai kuwa ujifunzaji wa lugha ni mchakato wa ubunifu ambao mjifunzaji hufanya bila ung‟amuzi–tambuzi katika misingi ya ingizo, mchakato ambao huthibitiwa na nguvu ya uhulka kama ilivyo kwenye lugha ya kwanza. Wazo hili ndilo lililounda msingi wa nadharia Elekezi.

NADHARIA ELEKEZI.

Hii ni nadharia ambayo inafahamika zaidi katika UALU2 na kwa walimu. Nadharia hii iliyoanzishwa na Stephen Krashen miaka ya 1970 na mwanzoni mwa miaka ya 1980.

Ni nadharia ya kwanza kuanzishwa mahususi kwa ajili ya UALU2.

Nadharia Elekezi na mihimili yake

Nadharia Elekezi ni nadharia ambayo ilichukua mawanda mapana na kujaribu kuhusisha na kueleza mambo mbalimbali katika ujifunzaji lugha, kuanzia athari za umri katika uamiliji lugha ya pili mpaka kwenye athari zinazotokana na ufundishaji tofauti na utabia.

Nadharia hii ilipendekeza modeli mahsusi ya ujifunzaji lugha ingawa mchakato halisi utakaohusika katika ujifunzaji haukubainishwa katika maandishi ya Krashen.

Nadharia yake inaonekana kuhusiana na nadharia ya lugha ya Chomsky inayosema kuwa binadamu amejaliwa kipekee kuwa kifaa cha uamiliaji lugha (KIULU) katika ubongo.

Hivyo, mtoto anakuwa tayari na kiwango kikubwa cha vipengele vya lugha, kinachotakiwa ni kuchokonoa data ingizi za lugha katika kuamilia lugha ya pili.

Katika nadharia hii, mhimili katika uamiliaji wa aina yoyote ni maana ya ingizo na kuwasiliana yaani utumizi wa lugha.

Nadharia Elekezi inaweza kueleza kwa nini kinachofundishwa si mara zote mjifunzaji awe amejifunza; kwani mjifunzaji anachojifunza inawezekana sicho alichofundishwa na kwa nini tofauti katika wajifunzaji, muktadha na kujifunza huhusiana na tokeo geugeu la UALU2.

Nadhariatete za nadharia Elekezi.

(i) Nadhariatete ya uamiliaji na ujifunzaji wa lugha ya pili

Nadhariatete hii inadai kuwa kuna mifumo miwili tofauti katika utendaji lugha. Kwanza, kuna mfumo wa uamiliaji na pili kuna mfumo wa ujifunzaji.

Uamiliaji hufanyika kiasili bila kujua na hivyo UALU2 ni kama kujifunza lugha ya kwanza.

Ujifunzaji huusisha kupata maarifa ya lugha kama vile kanuni, ruwaza kwa kutambua au kwa kuelekezwa, hapa kuna ung‟amuzi tambuzi na jitihada za makusudi.

Kwa mtazamo wa Krashen, mfumo wa ujifunzaji lugha siyo muhimu sana kama ule wa uamiliaji.

(ii) Nadhariatete Elekezi

Nadhariatete hii inazungumzia uhusiano uliopo baina ya uamiliaji na ujifunzaji na kuonesha athari za mwanzo kuwa katika utumizi wa lugha kwa sasa.

Elekezi ni kazi ya utendaji wa sarufi iliyojifunza wakati fulani. Krashen anadai kuwa mfumo wa uamiliaji ni mwanzo wa uneni, wakati mfumo wa ujifunzaji hutekeleza maelekezo au uhariri.

Uelekezi hutendwa katika kupanga, kuhariri na kusahihisha.

Kwa kuzingatia hayo, mjifunzaji lazima awe na muda wa kujifunza kwa kujikita katika usahihi wa tungo na kujua kanuni za lugha husika.

(iii) Nadhariatete ya Mfuatano Asili

Nadhariatete hii inadai kuwa uamiliaji wa miundo mahsusi ya sarufi hufuata mipangilio asilia ambao hutabirika. Inaonekana kuwa wajifunzaji hupitia hatua zinazotabirika katika kuamili miundo ya kisarufi kama kuuliza maswali kwa mfano, (nini, kwa nini n.k), ukanushi (sikuji, siji) na baadae vishazi rejeshi.

Lakini izingatiwe kuwa mpangilio huweza kutegemea umri, usuli wa lugha ya kwanza na mazingira.

Pia lengo la kujifunza liwe ni kuamili na siyo kujifunza sarufi tu kwa sababu kuna utumizi mwingine wa lugha ambao hauzingatii sarufi bali muktadha au wakati mwingine tungo au misemo inayopinduliwa kwa mfano, Mganga haagizi mchicha/tembele (Kiendacho kwa mganga hakirudi), Tembea kobe wengi (Taratibu ndio mwendo) n.k.

(iv) Nadhariatete Ingizo.

Kwa mujibu wa nadhariatete hii, binadamu uamilia lugha ya pili anapopokea ingizo la lugha ya pili ambalo liko juu ya maarifa ya awali (anaingiza kitu kidogo cha ziada).

Kwa mfano, mjifunzaji yupo katika hatua ‘i’ uamiliaji utakamilika pale atakapata ingizo kamili na kumpeleka katika hatua ‘i’+’1’. Ingawa Krashen anaitambua i+1 kuwa ni data muhimu, nadharia Elekezi haijaeleza ni kitu gani hicho na kwa vipi i itabainishwa.

Jambo linalosisitizwa ni kuwa mawasiliano kutokana na ingizo asilia yanayozingatia maana ndiyo yawe msingi wa uamiliaji kuliko muundo.

Kwa mfano, kama mjifunzaji ana maarifa ya awali ya kuunda sentensi, “Mama anampiga mototo”. Akiweza kusema, “Mtoto anapigwa na mama” basi kuunda tungo ya utendwa ni ingizo nyongeza.

Tatizo linabaki katika kujua ni kiasi gani cha maarifa ya awali alichonacho mwanafunzi.

v. Nadhariatete Mchujo Athari.

Krashen anadai kuwa kuna mambo mengi yanayochangia katika mchakato wa uamiliaji lugha ya pili. Mambo hayo ni kama vile kwamfano, utulivu, mtazamo chanya kuhusu kujifunza lugha n.k.

Mchujo wa chini, hauruhusu vipingamizi katika ingizo la maana. Kinyume na hayo, mazingira ya mfadhaiko au msongo utokanao na mjifunzaji labda kwa mfano, kulazimishwa kuongea kabla hajajisikia kuwa tayari kuongea huweka vizuizi katika kuchakata ingizo.

Nadharia hii husaidia kueleza tokeo geugeu la UALU2 kwa wanaojifunza L2 ambayo ni pamoja na tofauti za umri wa wanaojifunza na hali ya darasani.

Athari chanya zina nafasi kubwa ya kumwezesha mjifunzaji kuamili lugha ya pili kuliko mwanafunzi mwenye athari hasi.

Kwa namna gani nadharia hueleza mambo yaliyojidhihirisha katika uchunguaji wakati wa UALU2

1. Ingizo la vipengele vya lugha kwa misingi ya kujua maana katika UALU2 ni muhimu. Jukumu la ingizo hasa ingizo la maana katika nadharia hii ni wazi na linaeleweka. Ingizo ndiyo nguvu ya msukumo katika UALU2.

Nadharia inadai kuwa mjifunzaji wa lugha ya L2 hutumia kifaa cha uamiliaji lugha (KIULU) katika ubongo sawa na mjifunzaji wa L1.

• Vipengele vingine katika UALU2 mtu hujifunza bila kujua wakati mjifunzaji akilenga kwenye maana.

Siyo lazima kwa mjifunzaji kudhamiria kujifunza ndo uamiliaji ufanyike.

• Tokeo kwa mjifunzaji mara nyingi hufuata njia tabirifu pamoja na hatua tabirifu katika UALU2 katika miundo husika.

 Huu ni msingi mkuu wa nadharia Elekezi kwa sababu ujifunzaji wa lugha zote huongozwa na michakato majumui ya ndani. Hivyo nadharia haiwezi kueleza mpangilio halisi.

• Ujifunzaji wa lugha ya pili ni geugeu katika tokeo. Nadharia hii inaweza kueleza utofauti wa matokeo baina ya wajifunzaji wa lugha kulingana na maana ya ingizo.  Wakati mwingine inawezekana ni matokeo ya mazingira tofauti ya athari mchujo ambazo zinaweza kumwekea mjifunzaji vizuizi katika maana ya ingizo.

•  Athari za lugha ya kwanza katika UALU2. Kwa kuwa uamiliaji wote uongozwa na michakato majumui ya ndani, kwa mujibu wa nadharia hii Elekezi, athari za L1 ni ndogo sana.

Wajifunzaji wote hutumia mbinu sawa katika kujifunza L2 kama inavyoonyeshwa na kasoro zinazofanana za wanafunzi wenye usuli wa aina tofautitofauti wa lugha.

•  Athari za ufundishaji katika UALU2.

Kwa mujibu wa nadharia hii, uamiliaji hutokea kiasili katika uwepo wa maana ya ingizo ambalo ni aina pekee ya data muhimu kwa ajili ya vichakata vya ndani vinavyohusika na uamiliaji wa lugha. Ufundishaji kwa mujibu wa nadharia hii huchangia kidogo katika maana ya ingizo.

• Athari za tokeo katika UALU2.

Kwa mujibu wa nadharia Elekezi, utendaji lugha ni tokeo la uamiliaji.

Vichakata vya ndani vinavyosukuma uamiliaji, huweza kutumia muundo mmoja tu wa data ya isimu ambayo ni maana ya ingizo.

Kwa mfano, wajifunzaji wanapoongea au kuandika, kwa ujumla huwa wanatumia lugha ambayo wamekwisha amilia.

Mjadala wa ama kujifunza kwa kujua au kutokujua

Nadharia Elekezi inafafanua wazi tofauti za kujifunza kwa kujua na kujifunza bila kujua kama unajifunza na maarifa yanayoambatana na ujifunzaji huo.

Uamiliaji unapofanyika kwa ingizo sahihi katika mazingira rafiki, matokeo ya uamiliaji ni maarifa ndani (maarifa yanayopatikana bila kujua) ambapo maarifa nje matumizi yake ni kidogo tofauti na maarifa ndani ambayo ni chanzo cha utumizi wa lugha kimawasiliano.

Uhakiki wa nadharia Elekezi

Nadharia hii Elekezi imekuwa ikipingwa kwa miaka mingi. Kila nadhariatete yake inaonekana kuwa na tatizo kwa namna fulani.

Pamekuwepo na tafiti jaribizi mbalimbali kujaribu kila kipengele cha nadharia hii. Sababu mojawapo ni kuwa kulikuwa na tatizo ambalo watafti waliliita „utendeshaji wa mihimili‟. (operationalization of the constructs) ambapo fasili zake zina uvulivuli na kufanya ujaribizikuwa mgumu.

Kwa mfano, hapakuwepo na njia inayojitegemea yakuthibitisha ni chanzo kipi cha maarifa kinaamiliwa au kujifunzamjifunzaji hutumia kama msingi au maarifa ya awali katika matumizi.

Aidha, mipangilio tabirifu ya uamiliaji kwa pamoja huelezwa kwa ushahidi wa kiuamiliaji lugha.

Nadharia haikutoa ufafanuzi kuhusu dai la mipangilio ya uamiliaji, tokeo la mwingiliano wa ingizo pamoja na mbinu za ndani za uamiliaj.

Mambo mengine ambayo hayakuungwa mkono ni pamoja na: Athari mchujo na mchango wa viingizo kama vile kutoka kiwango cha awali i kwenda katika kiwango cha juu yaani i+1, kwa kuwa haiwezi kuwekwa kwenye uhalisi wa matumizi.

Kwa kiasi kikubwa inaonyesha kuwa ushahidi wenye nguvu katika nadharia hii Elekezi ni uzoefu wao binafsi.

Kwa mfano, Kitu kinachofundishwa mwanafunzi si mara zote ajifunze, na kile ambacho amekimudu kwa kujifunza kwa kurudiarudia na mazoezi mengine yanayoratibiwa huonekana kupotea katika shughuli zinazohusisha matumizi ya lugha kwa hiari.

Tathmini na hitimisho.

Kwa ujumla mwandishi amejitahidi kueleza kwa kina nadharia zilizotumika mwanzoni katika UALU2 kabla ya nadharia za sasa.

Ameonyesha hatua kwa hatua asili ya nadharia, mafanikio na mapungufu yake na hoja zilizojitokeza kuipinga kutokana na tafiti jaribizi za kisayansi. Kwa kila nadharia ameonyesha mihimili yake na mambo yanayoelezwa kutokana na uchunguaji katika matumizi ya nadharia.

Tunaweza kusema kuwa, nadharia hizi za Utabia na Elekezi pamoja na udhaifu uliobainishwa ndizo zilizoweka misingi ya nadharia za sasa na tafiti mbalimbali kuhusu UALU2. Nadharia za sasa kwa kiasi kikubwa zinaboresha au kuongeza vipengele katika nadharia za awali. Izingatiwe kuwa hakuna nadharia inayotoka katika ombwe.

Nadharia zote katika taaluma zinajenga misingi kutokana na uwepo wa jambo fulani lililokuwepo hapo awali. Jambo lingine katika kazi hii ni kwamba mwandishi amebainisha mkabala wa isimu- muundo mwanzoni lakini maelezo yake hayakuendelezwa.

Hii inatokana na ukweli kuwa mkabala huu ulifungamanishwa na nadharia ya utabia na utabia ulichomoza zaidi katika UALU2.

Mkabala wa Isimu muundo unafungamanishwa moja kwa moja na ufundishaji wa lugha na mbinu zake.

Pamoja na hayo, kazi hii imetupa mwanga wa uelewa kwa kiasi kikubwa kuhusu masuala UALU2.

Imeibua hoja nzito ambazo zinashughulikiwa katika nadharia nyingine.

Kazi hizi zinahitaji uelewa wa hali ya juu kwa sababu katika kuonyesha udhaifu wa nadharia kama vile utabia au elekezi unauonyesha kwa misingi ya nadharia na tafiti ambazo tayari zimeishafanyika.

Hivyo kama mtu hana uelewa wa nadharia nyingine au tafiti zinasemaje ni vigumu kuunganisha mawazo. Mawazo ya wanautabia na Uelekezi bado yana nafasi kubwa katika mchakato wa uamiliaji na ujifunzaji lugha ya pili

kwani kuna vipengele vya kiutamaduni ambayo ni sehemu muhimu ya lugha yoyote ile.

NADHARIA YA UHALISIA

Nadharia hii katika upana wake, humaanisha uwakilishi wa uhalisi wa mambo katika maisha ya binadamu.

Nadharia hii ilizuka katika karne ya kumi na tisa hususa kwa sababu za kupinga mkondo wa ulimbwende.

Mhalisia huamini katika matokeo ya mambo na ukweli anaouzingatia ni ule unaoweza kuonekana na kuthibitishwa kwa tajiriba.

Vilevile, wahalisia huiamini demokrasia kama hali ya maisha, na malighafi anayochagua kueleza maisha ni yale ya kawaida, ya kadiri na ya kila siku.

Hivyo basi uhalisia hujikita katika mambo yaliyopo, tukio mahsusi na matokeo yanayoweza kuthibitika.

Imani ya mhalisia ni kwamba kazi yeyote yapaswa kuwaweka wanajamii husika katika ulimwengu wao wa kawaida, wa kweli, na halisi.

Hivyo basi hata picha za ulimwengu atakazoumba msanii, zapaswa kudhihirisa hali hiyo. Kama tulivyotaja hapo juu, uhalisia ulizuka ili kupinga ulimbwende ambao ulizingatia mambo ya kihisia na yasiyo halisi maishani.

Wahalisia wanaona kwamba kazi ya fasihi yapaswa kuwa sahihi, iliyo wazi na inayozingatia maswala halisi moja kwa moja bila kupiga chuku.

Maswala ya kati maishani huhusu maadili na hivyo basi msanii hana budi kuyazingatia kwa kiwango fulani cha uteuzi.

Wahalisia wanashikilia kwamba msanii anapaswa kuteua

lakini akiwa na nia ya kuendeleza maswala yake kama yanavyowahusu watu katika hali halisi za maisha.

Mwelekeo huu wa uhalisi katika ujifunzaji lugha unamfanya mhalisia kumwona mjifunzaji kama kiungo muhimu sana katika Maisha.

Hivyo basi anazingatia saikolojia ya wajifunzaji lugha katika kufunza.

Nadharia pia hupembua namna mfunzaji anavyodhihirisha uhalisi wa mambo kupitia maudhui aliyoyazingatia na wahusika

aliowasawiri.

Kwa muhtasari basi msanii anatarajiwa kusawiri wahusika, matukio na mandhari yanayokubalika na kuaminika katika jamii ya wakati wake.

Ufahamu wa mazingira na maisha anayoyalenga mtunzi ni nguzo muhimu kwa mhakiki wa kihalisia. Shida inayoletwa na nadharia hii ni kuchukulia kwamba uhalisi na maana yake hauna utata wowote katika jamii yoyote, ni kwamba unachukulia kuwa watu wote katika jamii hiyo waona uhalisi mmoja na kuwa na

fasili sawa kuhusu maisha yao.

NADHARIA YA UCHANGANUZI MAKOSA.

Wanafunzi wanaojifunza lugha ya pili hufanya makosa mengi yakiwemo matamshi mabaya ya maneno.

Kutokana na hali hiyo, wanaisimu wamekuwa katika mstari wa mbele kubaini chanzo cha makosa na vilevile kubuni mbinu faafu zinazochangia katika kutatua matatizo hayo.

Uchanganuzi Makosa Mtazamo wa Uchanganuzi Makosa uliasisiwa na Corder na wenzake miaka ya 1960.

Mtazamo huu uliibuka kukidhi upungufu wa uchanganuzi linganuzi uliotumiwa na wanaisimu kutofautisha lugha ya kwanza na ya pili ya mwanafunzi ili kukisia makosa.

 Uchanganuzi makosa ni mbinu itumiwayo kuthibitisha makosa yanayopatikana katika lugha ya mwanafunzi.

Walimu wa lugha wanaowasikiliza wanafunzi wao wakizungumza hutambua makosa. Ukweli ni kuwa kila mtu hufanya makosa anapoongea hata walimu na wazawa wa lugha hufanya makosa.

Wazawa wa lugha hawafuati kanuni za sarufi zilizoandikwa vitabuni.

Uchanganuzi makosa, huchunguza aina ya makosa na visababishi vya makosa hayo. Kulingana na mwanaisimu Corder, mtafiti hufuata hatua zifuatazo katika uchanganuzi makosa:

1. Kukusanya sampuli ya kazi ya wanaojifunza lugha 11

2. Kutambua makosa

3. Kueleza makosa.

Makosa yanawekwa katika makundi na kuelezwa kisarufi.

Hivyo makosa yenyewe ndiyo hutumiwa katika kuainisha kategoria za kisarufi.

 4. Kufafanua chanzo cha makosa haya.

5. Kutathmini / kuyasahihisha makosa haya ili kujua jinsi ya kukabiliana nayo.

Tunapowasikiza wanafunzi wakizungumza tunafahamu makosa wayafanyayo. Kwa sababu hii ni vyema kujiuliza kile mzungumzaji alikusudia kukisema na angekisema vipi. Kusahihisha makosa haya sio jambo rahisi kwa sababu kuna zaidi ya njia moja ya kufanya hivyo.

Kusahihisha makosa kunategemea kile msikilizaji anafikiri mzungumzaji alikusudia kukisema na kosa lenyewe.

Ni vyema kufikiri namna nyingi tofauti za kusahihisha makosa. Kwa sababu huna uhakika wa kilichokusudiwa, mwache mwanafunzi akusaidie kuamua sahihisho sahihi.

Kufafanua makosa haya, kwataka kujua kisababishi. Makosa yanaweza kutokana na kuhamisha kanuni au ruwaza za lugha ya kwanza.

Makosa mengine yanaweza kusababishwa na jinsi mwalimu au vitabu vya kaida vinavyoeleza kanuni fulani.

Au inaweza kuwa mikakati ya mawasiliano anayotumia mwanafunzi hata kama anajua kanuni anazotumia sio sahihi. Utafiti huu si linganishi kwa sababu hatujalinganisha lugha mbili ili kutambua makosa.

NADHARIA YA UAKILI (Ubunifu wa Lugha)

Hii nadharia inadai kwamba kila mtumiaji wa lugha ana uwezo wa kuzalisha sentensi nyingi na mpya kabisa zilizo sahihi kisarufi na ambazo hajawahi kuunda hapoawali.

Vilevile, anaweza kuelewa ujumbe uliomo katika sentensi nyingi tena mpya kabisa ambazo hajawahi kusikia hapo awali.

Hii inamaanisha kwamba, sio jambo la kawaida watu kuiga semi ambazo wamewahi kuzisikia zikisemwa bali wao hubuni semi zao mpya huku wakiongozwa na kanuni za Kifunza-Lugha.

Ukweli huu umewapelekea baadhi ya watafiti kudai kwamba ni kiasi kidogo sana cha sintaksia ya lugha ambacho mtu anaweza kufunzwa, kwani ni mambo mengi sana ambayo yeye mwenyewe hujigundulia.

UHAKIKI WA NADHARIA YA UAKILI.

Nadharia ya Uakili inatupa mwangaza zaidi kuhusu nafasi ya akili katika kumwezesha mtu kujifunza lugha.

Hata hivyo, bado haijulikani kikamilifu jinsi Kifunza-Lugha hufanya kazi. Pia sifa nyingi za sarufi bia bado hazijagunduliwa.

Isitoshe, ingawa nadharia ya Uakili imeelezea kwa kirefu jinsi watu hujifunza sarufi ya lugha, haijaelezea waziwazi jinsi watu hao hujifunza maana za maneno na sentensi katika lugha.

 Nadharia hii pia ina udhaifu kwa sababu inafafanua matumizi ya lugha pasipo kuzingatia muktadha wa kijamii.

Wanaisimu-jamii wamedai kwamba matumizi ya lugha hayaathiriwi tu na akili ya mwanafunzi bali huathiriwa pia na sababu mbalimbali za kijamii.

Sababu hizi nipamoja na mielekeo, mazingira, jinsia, athari za kimakundi na utamaduni.

NADHARIA YA UHALISIA-NAFSI (THATHMINI-SAIKOLOJIA)

Kiini cha nadharia hii ni tabia ya ndani ya mtunzi ambapo nia, azma, motisha na fikra za mtunzi ndizo huchukuliwa kama nguzo ya utunzi.

Mwitifaki mkuu wa mkondo huu ni mtaalamu wa elimu ya nafsi Sigmund Freud ambaye mbali na kueleza vitendo vinavyozuliwa na nguvu za ndani za mtunzi alieleza kwanini vitendo hivyo hutokea.

Kimsingi, Freud alielemea maana ya kuwa utamaduni hutumiwa kufinya na kuondoa hisia na hamu zetu za kinyama tulizonazo ili kutustaarabisha na kutuwezesha kuisha na

wengine. Lakini huwa hisia na hamu hizi hazitoweki bali hutokea katika sura mbali

mbali za maisha yetu kama vile katika ndoto, matamanio, na michezo yetu.

Wahakiki walioegemea mkondo huu waliingiza maoni ya Freud katika fasihi huku wakiiona kazi ya mtunzi kama kielelezo cha hamu na hisia hizo.

Katika kueleza nguzo ya nadharia hii, Freud anamlinganisha mtunzi na motto anayecheza. Anasema kuwa kwa mtoto, jambo au kazi anayoipenda sana inayomridhisha, ni kucheza.

Twaweza kusema kwamba mtoto awapo mchezoni, hufanana na mtunzi kwa ambavyo yeye (mtoto) huumba ulimwengu wake, au kwa maneno mengine yeye huvipanga upya vitu katika ulimwengu wake ili vimpendeze.

Ni kosa kuchukulia kwamba mtoto huyu hatilii maanani huu ulimwengu wake; kinyume na

hivyo, ni kwamba yeye huutilia maanani sana kiasi cha kwamba huhusisha kiwango kikubwa cha hisia zake.

Ama kwa hakika, kinyume cha mchezo ni uhalisi.

Ni katikaulimwengu huu wa mtoto ambapo anapata uhuru wa kutenda atakacho bila kukanywa na watu wazima.

Hata ingawa kiwango kikubwa cha hisia zake huhusishwa katika huu ulimwengu wa mchezo, ifahamike kwamba huyo mtoto huubainisha ulimwengu wake wa mchezo na maisha halisi na hupenda kuvioanisha vitu vyake bunia na vile avipatavyo katika ulimwengu halisi.

Ndoa hii ndiyo inayotofautisha kule kucheza na kuota

(Phantasyzing).

Kulingana na nadharia hii, mtunzi hufanya kazi yake sawa na mtoto anayecheza.

Yeye huumba ulimwengu wake bunia ambao anautilia maanani sana – yaani anahusisha kiasi kikubwa cha hisia zake pale – huku akiutengamisha na uhalisia.

Jambo hili la kubuni hufaidi mtunzi kwa vile kazi yake huwa ya kuvutia kwa hadhira yake.

Mara nyingi mtunzi hutumia visa halisi vya maisha na kuunda huu ulimwengu bunia wake ambapo mambo anayoyazingatia huwa ni yanayoweza kutokea.

Pana jambo lingine linalozingatiwa na nadharia hii. Baada ya mtoto kukua na kuacha kucheza na baada ya kupambana kwa miaka mingi kuhimili maisha katika uhalisia wake, huenda siku moja akajipata fikirani mwake amefikwa na ile hali ya

kutenga mchezo na uhalisia. Jinsi watu wanavyokua ndivyo wanavyoacha kucheza na huonekana kana kwamba wamesahau raha waliokuwa wanapata mchezoni.

Lakini yeyote anayemwelewa mwanadamu, hufahamu kwamba hakuna kitu kigumu kwake kama kusahau raha aliyowahi kupata.

Ama kwa hakika hatuachi lolote, bali hulibadilisha na

lingine, tukapata kitu chengine cha kuchukua nafasi ya shibe au utoshelezi uliyoletwa na mchezo. Yaani nafasi ya jambo moja huchukuliwa na lingine ili kuonekana kana kwamba la kwanza limetoweka. Hivyo basi wakati mtoto akuapo na kuacha kucheza, anachotengana nacho ni vifaa halisi, na badala ya kucheza yeye hushiriki ndoto.

Hizi ndoto, kulingana na nadharia hii, ndizo nguzo katika utunzi.

Hii ni kwa sababu ni vigumu kuona ndoto za watu wazima ikilinganishwa na michezo ya watoto. Mtu mzima huona aibu kuwa na ndoto hizi kama amali za nafsi yake na kwa kawaida ataona ikiwa rahisi kukiri makosa yake kuliko kutoa kiini cha ndoto zake kwa yeyote.

Mchezo wa mtoto huongozwa na matamanio yake. Aghalabu yeye hucheza akiwa `mtu mzima’ na katika michezo yake, yeye hushirikisha yale anayoyafahamu kuhusu watu wazima.

Hana sababu yoyote ya kusetiri matamanio haya. Kwa upande ule mwingine, mtu mzima anafahamu kuwa hatarajiwi kuendelea kucheza au kuota, bali hupaswa kutenda mambo kihalisia, kiutu uzima; hivyo basi anongozwa na kufungwa na

matarajio ya kijamii kwake.

Isitoshe, baadhi ya matamanio yanayozua ndoto zake huwa ni yale yanayohitaji kusetiriwa yasijulikane kwa wengine kwani huwa ni kinyume na matarajio ya jamii.

Hivyo basi hawezi kuyatoa hadharani lau yatachukuliwa kuwa ya kitoto na yasiyokubalika. Lakini ni lazima yatoke ili atue.

Hapo ndipo anapata utulivu katika utunzi: anayatoa katika utunzi.

Kwa kawaida, chanzo na msukumo wa ndoto ni matamanio yasiyotimizwa, na kila ndoto hutokea kutimiza kila tamanio ili kuchukua nafasi ya uhalisia usioridhisha.

Hivyo basi kazi ya fasihi, kulingana na mtizamo huo, huwa ni jaribio la kutimizan matamanio ya mtunzi ambayo hayakutimizwa katika ulimwengu halisi.

Uhusiano kati ya ndoto na wakati, kwa kawaida huwa muhimu sana na huchukuana na vipindi vitatu – – navyo ni vipindi vinavyohusika katika ujenzi wa dhana katika binadamu. Kazi ya fikra huanzishwa na jambo linalotokea wakati uliopo na linalosisimua matamanio ya mhusika.

Kutoka hapo linarejelea tajiriba ya awali ambapo tamaa hiyo ilitimizwa; kisha inajenga hali inayohusisha wakati ujao inayowakilisha kutimizwa kwa tamaa hiyo. Kile kinachotokea ni ndoto inayobeba chembe chembe za asili yake kutokana na hali iliyoizaa hiyo ndoto pamoja na ukumbufu (memory). Hivyo basi wakati uliopita, uliopo, na utakaokuja huunganishwa pamoja na uzi wa matamanio na kudhihirika katika utunzi.

Tunachokipata tangu michezo ya utotoni hadi ndoto na hadi kazi za sanaa ni kwamba Freud anataka kuonyesha jambo moja kuu; kwamba binadamu kwa kawaida huwa na hamu ya kubadili kilichopo na hasa kile kisichoridhisha au kisichotosha katika

ulimwengu halisi.

Kwa hivyo fikra zinaendelezwa katika kubuni hali ambapo matamanio ambayo hayajaridhishwa hutimizwa. Hapo ndipo twaona kazi ya fasihi ikielezwa kama zao la ndoto na matamanio ya mtunzi anayehusika.

Mhakiki anayezingatia nadharia hii ataichukulia kazi ya fasihi kama kielezo cha matamanio ya mtunzi na juhudi zake za kuyatimiza katika ulimwengu wa sanaa.

Hapoinahitajika wahakiki kwa kiwango fulani wazingatie maisha halisi ya mtunzi husika ili kuielewa kazi yake ipasavyo.

Nadharia hii yaweza kutumiwa kueleza sanaa kama vile ya sinema, muziki, na drama ambazo maudhui yake huenda yakadhihiri mambo ambayo hayatendeki kwa ulimwengu halisi lakini ambayo yanasisimua na kuvutia hadhira kwa ambavyo yanatoa picha ya mambo ambayo yapaswa kutokea.

RIWAYA YA BARAKA ZA MAMA

Riwaya ya Baraka za Mama ni riwaya ilioandikwa na Vicent M. Tweyambe mnamo mwaka wa 2018 nchini Uganda. Riwaya hii inazungumzia juu ya maisha ya kijana mmoja Baraka ambaye anafiwa wazazi wake na kuachwa chini ya ulezi na Ami yake Aitwaye Baguma. Riwaya hii Ina wahusika kadha kama vile Mariamu,Baguma ,Mandela,Twese na Madikizela.  

MAUDHUI KATIKA RIWAYA YA BARAKA ZA MAMA

BARAKA

Baraka ni hali ya mtu kupata nafasi au maisha mazuri katika maisha yake .Tunaona Baraka Fulani katika riwaya ya Baraka za mama.

• Mhusika Baraka baada ya kufiwa na mama yake ami yake Baguma anamhadi kumlipia karo kutoka shule la msingi mpaka chuo kikuu. Hatimaya ahadi hiyo ilitimika na Baraka akasoma kozi ya uanasheria.Jambo hili linadhihirisha maudhui ya Baraka.
• Wakati Baraka akiwa basini akielekea kwa ami yake Entebbe wanafika sanga na police wakiwa wasimamisha kwa ajili ya ekisesi [kuwa wengi garini] baada ya kushuka basi hiyo, gari jingine likaja na kuwachukua jambo hili linaonesha Baraka wa husika Fulani waliyopata.
• Katika riwaya ya Baraka za mama, mhusika Baraka anatuelezea namna alivyonusurika miongoni mwa wale wote waliokufa kwa kupata ajali katika barabara ya lami ya Masaka. Hili ilikuwa Baraka ya mhusika Baraka kwa kutokufa miongoni mwa wale wengi.
• Baraka anapata baraka wakati  alivyobahatika  kupata kazi kwa kampuri ya mhindi Ruviraj group  of canpanies.Alikuwa miongoni mwa wale wachache waliopate kazi .hili nayo ni Baraka
• Baraka akiwa kwa nyumba ya mandeta akaishi maisha mayuma lakini siku moja wakasoma gazeti la daily monitor wakapata kazi katika uwanja wa ndege Entebbe. Jambo hili linaonesha Baraka Mandela na Baraka waliyopata katika maisha yao.
• Baraka akiwa anafanya kazi katika uwanja wa ndege wa taifa alisingiziwa kuwa ndiye aliva mlinzi katika kituo cha ndege akatiwa jelani na  kushtakiwa lakini kwa bahati nzuri ushahidi ukagunduliwa kuwaami yake ndiye alipanga njema ya kumwua. Rafiki yake  madikizela ndiye alimsaidia kulate ushahidi,mwishoni Baraka akaachiwa uhuru
• Baraka baada ya  kuachiwana uhuru  kutoka jela akapata  bahati  nzuri  na  kuolewana na msichana madikizela aliyekuwa anatamani kwa muda mrefu  ,wakazaa watoto watatu yaani, makeba , kimathi,  na kambarage. Jambo hili  linaonyesha Baraka ali yopatamhisika Baraka.
• Katika riwaya hii  tunaona kabla mamake Baraka kufa,anamtakia mtoto wake Baraka za mama. Tunamwona akiwa hospitali mulago anamwambia mtoto wake kujitegemea.  Maneno hayo mamake  Baraka aliyomwambia yanaonyesha maudhui na Baraka alizompatia mwana  wake na mwishowe akazipata . Mandelea naye akapata Baraka  wakati anapopata kazi  katika uwanja wa ndege Entebbe .alikuwa katika wachache waliopata kazi baada   ya muda mrefu bila kuwa kazi.
• Watoto wa Baguma nao ni wenye Baraka kwa mfano baada ya kusoma wote wakapata kazi nzuri. Mfano Tom ali kuwa anafanyia benki kuu ya taifa, Nobel ali kuwa rubani wa kampuni ya ndege nchini Rwanda.

UVUMILIVU

• Baraka anavumilia maisha magumu ya chuo kikuu wakati alipokuwa akisoma. Hata hivyo, anavumilia hali ngumu ya kazi katika kampuni ya mhindi.
• Mamake Baraka mariam alivumilia maisha maguma aliishi baada ya kufukuzwa kutoka kwa nyumba ya mama Baraka alifukuzwa nyumbani akiwa mjamzito. Alihamia katika kibandakatika kituo cha biashara Rutoma maisha yalikuwa maguma kabisa.
• Baraka alivumilia  maisha ya bila kazi katika nyumba ya ami wake Baguma akifanyau kazi za nyumbani kwa muda mrefu kabla  aliumua kuhamia kwa rafiki yake Mandela.
• Jack anaonasha uvumilivu wakati aliposubiri  Rose aliyeonda ngambo hadi akarudi nyumbani  baada ya Rose kurudi nyumbani , akapendana na Jack  na mwishoni wakaolewanau” mvumilivu hula  mbivu”

Elimu

• Madikizela alisomea chuo kikuu cha makerere alisoma kazi ya uwekili
• Baraka alisoma hadi Chuo Kikuu .
• Katika riwaya kuna mhusika Daktari msomali ambaye anadhihirisha elimu
• Watoto wake Baguma ami yake Baraka wanakizungumza kingereza kwe upesi wa samaki  kuogelea majini kuchanganya ndime me playa  football good [uk 6] baraka anafunga  sentensi ya kingereza alikuwa  na binamu zake.

MABADILIKO

• Baguma aliyekuwa waziri wa biashara na Mbunge aligeuka kuwa  mnyonge baada  ya kugunduliwa kuwa  ndiye mlizi wa kituo  cha ndege. Alishatikuwa kufungwa maisha hata na mali yake yote ikichukuliwa na serikali
• Baraka anabadilika  kutoka kwa  umaskini na kuwa tajiri baada ya kupata kazi katika kituo  cha ndege Entebbe, alimaliza muda mrefu akiwa maskini

HAKI Vs MAOVU

• Katika sura ya kwanza, tunamuona dereva  wa basi anafanya maovu kwa kujariba kumpa afande wa polisi kitu kidogo baada ya kukamatwa na ekisesi barabarani
• Pia afande wa polisi alifanya haki wakati alipokutaa bahasha ya kitu  kidogo  kutoka  kwa  derevu
• Katika sura ya pili tunaona majambazi wananyakuo bidhaa za wafanya biashara  lakini  tunaona askari  polisi walikuwa  tuu  hapo wakikodolea macho sinema hiyo .hawakufanya lolote kuwasaidia wafanya  biashara  waliopokonywa mali yao

UMASKINI

• Tunamwona mzee basini alieleza kwamba  hajapona  kikohozi kwa kukosa pesa za matibabu
• Baada ya mamake Baraka kufukuzwa katika jumba lake, aliisha  maisha  mabaya ya umaskini . Tunafahamishwa kuwa aliisha katika kibanda kilichoezekwa na nyansi na hata alikuwa anafanya  kazi za salubu kwa shemeji yake baguma,
• Pia tunaona shule ambaya Baraka alikopelekwa ilikuwa ya maskini kwasababu  tunaambiwa kuwa  majengo yaliyoezekwa kwa nyasi na hata ndani. vumbi lilijaa tele
• Pia tunaona Baraka akivaa viatu vya plastiki shuleni vilivyojulikana kama bagagawale.  Hata na sare yake ilikuwa mararuraru ya rangi takasiri kama tausi. Mararuraru yalikuwa ni vipande vya nguo za gomesi ya mamake alizowahi kumiliki .huu unaoyesha umaskini kabisa.

UTAJIRI

• Watoto wa ami Baguma wana vaa jozi za viatukwakila shughuli.
• Watoto wa baguma wanakula vyakula vizuri kama soseji na gorilozi
• Ami yake Baraka aitwaye Baguma ni mtajiri yaani ana aina mbalimbali za gari kama tax ,BMW na Benz.
• Pia na mzee Omoro babake madikizela ni mtajiri kwani ni mbunge wa jimbo Fulani

KUKATAA TAMAA

• Mzee basini aliyekuwa na ugonjwa wa kikohozi alikataa tamaa kwa  kutembelea hospitali za umaa na kuambiwa nenda rudi .

HURUMA

• Tunamwona Afande Karimu alimhurumia Baraka wakati alikuwa katika kituo cha polisi kwa ajili ya kukosa njia . Afande Karimu alimsaidia kumtoa kwa utata  wa Afande matata na hata  akamsaidia kwa kumpigia  simu ami yake Baguma ili amuelekeze .Anamsindikiza mpaka kituo cha teksi za  kuelekea Entebbe ami yake Baguma anapoishi.
• Baada ya Baraka kuibiwa pesa zake,kondakta anamhurumia na kumsamehe kutolipa pesa za teksi au nauli .
• Daktari msamari anahurumia mamake Baraka kwa kumhudumia na kumwosha vindonda wakati alipokuwa akilazwa hospitalini mulago .

WIZI

• Tunaona majambazi wakinyankua mali ya wafanya biashara .
• Pesa za Baraka  kuibwa lakini hajui ni nani aliyeziiba.

KIFO/MAUTI

• Mamake Baraka anakufa baada ya kuugua na ugonjwa wa saratani wakati Baraka alipokuwa na miaka kumi.
• Tweshe mke wa Baguma alijitia kitanza baada  ya maisha  kumwendea kombo.
• Hata mlinzi wa kituo cha  ndege  aliuawa  na walinzi wenziwe wakiamrishwa na Baguma ili wamsingizie Baraka kuwa ndiye muaji.lakini baadaye ukweli mtupu ukajitokeza.

MAPENZI

• Baraka anapendana na mamake baada na hata kabla ya kufariki dunia. Baraka anasema hivi riwayani“ingawa uko huko kusikofikika wala kuonekana najua wanipenda mama—-
• Kuna mapenzi ya Jack kwa Rose.
• Kuna mapenzi ya Baraka kwa madikizela.

DINI

• Kuna dini ya uisilamu, kwamfano tunaambiwa kuwa shelk mstafa anaongoza waisilamu katika msikiti

UNYAKUZI

• Familia ikiongozwa na Baguma wakanyakua kila kitu cha mamake baraka baada ya mke huyu maimuna kufiwa mumewe.

UNYANYASAJI

• Wafanyakazi wa kampuni ya Ruviraj group of company wananyanyaswa na wanyapara wa mhindi vibaya kwa kutowalipa pesa zao yaani mishahara na hata baadaye wakafukuzwa kazini.
• Bamtindi mumewe Kinaya na akanyanyaswa na shangazi yake Baraka kwa kupigwa vibaya na hata baadaye kumvunja mkono.
• Afande matata anamnyanyasa Baraka kwa kumuliza maswali magumu na hata kumtishatisha kwa maneno ya ukali.Hata hivyo hakumsaidai kama baraka alivyotarajia badala akamufumanisha.

MIGOMO

• Tunaona madaktari wa hospitali wakigoma kwa kutofanya kazi kwa sababu ya serikali kutolipa mishahara yao.

MILA NA DESTURI

• Baraka anatuambia kwamba katika ukoo wa babake, kumzaa mtoto wa kiume ilikuwa nyota ya Jaha. Mtoto wa kiume alithaminiwa sana, hata hivyo mwanamke angezaa watoto wa kike tuu, alionekana kama mtu aliyelaaniwa.

UFISADI

• Sekritari mmoja wa kampuni ya Umma alimuomba baraka atoe rushwa ya shilingi milioni moja ili amsaidie kuajiriwa na kampuni hiyo.uk84

USHIRIKINA

• Babu wa Baraka mzee kalekezi alikuwa mshirikina aliyemwamini mungu wake nyabingi.Huyu alikuwa kifaruzimwizimwi aliyeaminiwa sana na babu yake kuwa mkuu wa miungu yake yote
• Tunamwona Tweshe mkewe Baguma anauza nyumba ili apate pesa kuwaendea miungu kwa ajiri ya kumwokoa mumewe aliyefungwa maishani.

UNAFIKI

• Baguma ami yake Baraka alimpangia njama mpwa wake [Baraka] kuwa aliva mlinzi wa kituo cha ndege . Baraka akafungwa kuwa jelani lakini baada ya ukweli. Ukafichuliwa kuwa Baguma mwengewe ndiyo alikuwa muaji.

UTABIRI

• Kwa mfano mama baraka yaani maimuna kumuita mtoto wake baraka na badaye tunaona akipata baraka maishani

URAFIKI

• Baraka ni rafikiye Okocha.Wakapendana wakati wanapokuwa chuo kikuu wakisoma.
• Pia baraka na Mandela ni marafiki , wanafanya kazi  pamoja kwa kampuni ya  mhindi ya ruviraji  group of companies .
• Pia baraka na kiplimo masool wana urafiki  wa dhati. Walisoma pamoja wakiwa shule ya msingi baraka anampelekea  kipade cha mkate kila asubuhi
• Baraka anapelekea na madikizela. Hawa wawili walianza kuwa marafiki wa dhati kabla ya kuolewana.

 SIFA ZA WAHUSIKA

• Afande karimu.
• Ni mwenye huruma alihumia Baraka kwa  kumsaidia katika kitou cha polisi ,Alipiga simu ami yake Baguma na baadaye akamelekeza Entebbe

Baraka

• Ni mhusika mkuu
• Ni mwenye mapenzi ya dhati .Alipendana  na  marafiki wake kama madiiikizela / mke wake kiplimo masool okocho Mandela .
• Ni mvumilivu . Alivumilia maisha magumu katika chuo kikuu na hati  alivumilia hali ngumu  kazini  kwa kampuni ya mhindi  mwaka nzima .
• Ni msomi .Alisoma kutoka shule ya msingi hadi chuo kikuu na kusoma  kozi ya uanasheria .

Magezi

• Ni mbumbumbu masomoni. Tunaambiwa kuwa hakuwezi kupata sita na kuigawi mbilina kupata jibu hata katika milihani angoweza kunakili kazi za wengine na hata jina.

Okocha

• Ni mjanja na mwenge akili darasa.
• Hata tunaambiwa namna alivyokuwa wembemasomoni.
• Ni Malaya/msherati.Alipenda marinda kiasi kwamba hata rinda lingefungwa mtini angeukimbilia mti huo .Anaenda kuwapeleka violosho vilabuni kunywa Pomb ya  kienyeji  ilioywewana wanywaji  huko wakizingira chombo chenye kinywaji  huko waki kifyonza kwa miriji mirefu .
• Nimpenda michezo ya sulubu kama vile mchezo kamari .anap0teza pesangingi sana hata na pesa za kara .shilingi million tatu za karo
• Ni mwenye maradhi kwamfano ni mgonjwa wa ukimwi .Aligundua baada ya kupimwa damu hospitalini,

 Baguma

• Ni muaji kwani anapanga njama ya kuwua mlinzi wa kituo cha ndege huko akisinzia  ya kwamba baraka ndiye muaji.
• Ni mnafiki  kwani anageukia mupwa wake baraka baada ya kushi naye muda mrefu .
• Ni mdanganyifu Alimdanganya Baraka kwamba atamtafutilia kazi na baadaye  akamsaliti.
• Ni mtenda maovu kwamfano kula rushwa,kuangamiza Baraka na kuua mlinzi wa kampuni.
• Ni mtajiri yaani ana magari,Zaidi ya moja na hatan alikuwa waziri wa biashara

 Madikizela

• Ni mwenye mapenzi wadhati .Anapendana na Baraka na wakaona na kuzaa watoto.
• Ni mwanasheria.
• Ni mwenye huruma . Alionyesha huruma wakati alipopigania Baraka  alipofungwa jelani.
• Ni mpenda haki wa chuo kikuu wakati waliodhulumiwa  na baada ya wahadhiri wa kiume  waliowataka kimapenzi ili wapiti mitihani ya kozi zao.
• Ni shujaa. Madikizela aliwashinda  wavulana  wote katika kampeni na kuwa kiranja mkuu wa shule yake  Alikwangura ushindi dhidi  ya mafahari alioshinolana nao.

KINAYA

• Baraka alikuwa anafikiri kwamba  kila kitu  jijini  ni cha bure  kama  kijijini kwao lakini  hiki  ni kinyume na vile anavyofikiri kwasababu kila kitu  jijini  kinategomoa pesa uk.

KONDAKTA

• Ni mwenye huruma . Alihurumia baraka kwa kumsamehe kulipa pesa za teksi baada ya kugundua kuwa ameibiwa pesa zake.

Maafisi wa Trafiki

• Ni mkweli na haki alionyasha ukweli na haki baada ya kukataa bahasha ya pesa  aliyopewa na  dereva wa basi kwa kupakia ekisesi.

Afande Matata

• Ni mwenye matata kama jina lake, Alionyeshaukali na matatizo kwa Baraka alipokuwa kwa kituo cha polisi .Alimwuliza maswali makali.

Daktari Msamari.

• Ni mwenye huruma, Alimhurumia mamake Baraka alipokuwa akilazwa hospitalini mulago.
• Alimhurumia mamake Baraka kama mtoto wake
• Aliviosha vidonda vyake bila kuona karahe.

Mwalimu Mpamire

• Ni mkali sana, Alimpiga mwanafunzi magezi kwa kuuliza swali la kibwege.

Sheik Mustafa

• Ni mkali na mnyanyasaji. Alimuharaza mtoto wake kiplimo masool kwa baraka  thelathini tumboni na kuogiza anyimwe chakula kwa siku nne nyongeza kila asubuhi aliamshwa kwa nyongeza ya mikwaju sita ya sheria ya baraka
• Ni mjukumu.Alipiga marufuku ungwaji wa pombe  kijijini  akitumia korofindo yake  aliyopewa na serikali kama chifu  wa  usalama wa kijijini aliwafunga pingu wachapa maji wote.

Ni mdini. Tunamwona alikuwa anaongozawatu katika msikiti.

Ni mwenye urafiki Alikuwa rafiki ya mamake Baraka anamtembelea nyumbani na hata hospitali akiwa mgonjwa.

MBINU ZA LUGHA

Nahau.

• Tandika viboko uk 3 mwalimu mpamire alimtandika  viboko sita , kuangua  kichako. Uk 5 , kufa  moyo (25) ana  kwa  ana (uk 32), kukaza kisabuni (uk 32).

Utohozi

• Krismasi ekisesi (uk10) mkuu wa polisi  aligoka baada ya  kuangalia basini ,sitetiment  (uk10)  anko sista (uk18) Baraka anaeleza namna mwanamke mfanya biashara aliwashawisha wateja kununua mikoba, oparesheni (uk44),Hapo ndipo Daktari alimwambia baraka kuwa mamake anahitaji oparesheni.

Maswali ya Balagha

• Huo ni ukweli? (uk7) Baraka anajuiliza baada ya kuambiwa kwamba mamna  ya saseji  nigina  ya gari.
• Nao hawa kifo uhawaogofuga kweli? Wao  hawaonaje maskini? (uk15) 
• Sasa nifanyeje? Baraka anajiuliza baada ya  kukosa  anwani ya kumelekea  kwa ami yake  baguma
• Tangu lini kula chamcha kuchukua muda huu wote? (45) Sheik  Mustafa akijiuliza baada  mkurungezi wa hospitali kutoa ripoti  kuwa  daktari alienda kupata chamcha

Jazanda

• Hii ni mbinu ya kuficha maneno yenye aibu na  kutumia  maneno  yasio na aibu ktk jamii kmf kwenda uani  kusukuma  jiwe , kuchimba dawa ,  piga risaasi baada ya kuisema  kuenda chooni kunya .

Methali

• Majuto ni majukuu( uk22) ,jogoo wa shamba hawiki mjini (uk7) mungu ni mwenye kudra (uk28) kuishi kwingi  ni kuona mengi  (uk29)  ahambo chema ni baraka  ya  mvuvi (uk32), Ahadi  ni  deni (uk54) mvumilivu hula mbivu (uk56), mwenye macho haambiwi  tazama  (uk70) Tamaa mbele, mauti nyuma (uk82), penye nia pana njia (uk121).

Tashibihi

• Watoto wakiporomosha kingereza  mithilia ya wazungumzaji wazaliwa (uk7)
• Kubanana basini  kama  magunia ya mafaka  yaliyo kuwa yakisafirishwa sokoni
• Uvundo uliomtoka kinywani ulikuwa mithilia ya yai viza.
• Wafanya biashara wote walitawanyika kamawa kundi la panya lililongiliwa na paka
• Nilingia huku nikutetemeka kama mgonjwa wa homa ya matumbo (uk23)
• Mkali kama pilipili (uk35).

Kuchanganya Ndimi

• Stop police chauk (uk9)under a rrest please (uk10) afija wa polisi alitoa amii  This is terrible my friend (uk10) Afanda wa polisi  akalalamika kwa ekisesi , city Authority (uk19) watu walinyankua bidhaa za mwanamke walikwa wanavaa ngowo za manjano  zilizokuwa zimeandikwa city Authourity mgongoni , city boys (uk27) jina la teksi  Baraka  alisafiria kuelekea Entebbe , Radio therapy , break down (uk44) please my friend don’t dare  (uk76).

Tamathali za Sauti

• Tulia tuli (uk29) nyeupe pepepe kama theluji (uk10) sare za maafisa wapolisi zilikuwa ujeupe, kiza totoro (uk 23) wakwti Baraka alipoingia kituo cha polisi.

Kuboroga Sarufi

• Huyu basi inaruhusiwa kubeba wantu Baraka  hasmini lakini wewe  maweka wantu mingi sana  (uk10)
• Sarufi iliborogwa katika barua Mandela aliyoandikia Baraka (uk72)

Kinaya

• Afisa wa polisi kukataa bahasha aliyopewa na dereva ili asunurike lakini afisa polisi alikataa .Alisemahivi “my friend mimi ni afande wa gavumenti” 
• Baraka anasema wengi walidhani mamake.hakuwa na pesa za kuyakimu maisha yao wawili lakini ilikuwa tofauti kwake kwa vile alisitahidi kuyamudu mahitaji yake yote (uk32)

Wimbo

• Kuna wale wale walishabarikiwana mungu wale——-(uk15)
• Kutia chumvi macho mekundu zaidi ya damu (uk50)

Takriri

• Mikoba.  Mikoba mikoba (uk18) liponi liponi liponi (uk27) .

Kuweka chumvi

• Maneno ya kumtua nyoka pangoni (uk17) chumvi, macho mekundu zaidi ya dama (uk50)

Ulinganishaji

• Baraka alipofika ktk kituo cha polisi alimsalimu afande wakati alipokuwa na hafu akitetemeka kama mwanafunzi mbele ya mwalimu.
• Mwandishi  analinganisha Okocha na Sungura kwa ujanja wake  na akili.
• Okocha alikuwa wembe  masomoni (uk79) mwandishi alinganisha  okocha na wembe  kwa ukali wake na akili ktk masomo

Mbinu Rejeshi

• Baraka anakumbuka siku mamake alimwaga hospitalini mulago anadeza hali yote yalikuwa ktk hospitalini (uk30)

Kimajazi

• Afande Matata .Alipewa jina matata kwa kuwa na matata kmf alimtatiza Baraka ktk kituo cha polisi .
• Afande Karimu alipewa jina karimu kwa ukurimu wate kwani alimsaidia Baraka ktk kituo cha polisi (uk25)
• Mhusika  mashamba anaitwa jina la mashamba kwaungwa, matikitimaji

Barua.

• Kuna barua  ambazo Jack alikuwa amandika Rose Barua  zilikuwa za mapenzi
• Mandela aliandikia Baraka barua alipokuwa shuleni (uk71).

Tanbihi: Ikumbukwe kwamba mwongozo huu haubebi yote namna inavyojitokeza katika mchezo, kwahivyo inakubidi wewe kama mtumiaji kusoma mchezo kwanza na kasha ukasome mwongozo kukusaidia kuelewa vipengele mbalimbali vinavyopatikana na ambavyo vimeangaliwa hapa ndani. Asante!!!

UHASAMA KILIMANI

UTANGULIZI

Uhasama kilimani ni riwaya iliyoandikwa na Masereka George Black mnamo mwaka wa 2017 nchini Uganda. Riwaya hii inazungumzia juu ya ukatili na uongozi mbaya wa kiuhasama  wa viongozi wa ufalme wa Bunyangabo uliongozwa na mfalme Kamanzi akisaidiwa na Sambara Kibelu, Mwanzira na Wengine.

Sambara Kibelu ni wakala na liwali mkuu wa mfalme Kamanzi anayeongoza vibaya wanajamii wa Jimbo la Bwera huko Bunyangabo kwa hali ya kiuhasama yaani kikatili. Jambo hili halikufurahisha kila mtu katika jamii ya Bunyangabo. Wanajamii wakawa wakilalamika kimoyomoyo huku wengi wakijutia maisha yao duniani.

KUHUSU MWANDISHI

Mwandishi ni Masereka George Black ambaye ni mzaliwa wa wilayani Kasese magharibi mwa   Uganda. Ni mtunzi ambaye amebobea sana katika lugha na fasihi ya Kiswahili.Ana shahada na stashahada ya Elimu katika Lugha ya Kiswahili. Amefundisha Kiswahili kwa muda mrefu sana hadi leo. Sasa hivi ni mwanajeshi katika jeshi la ulinzi wa wananchi wa Uganda.

                                             KUHUSU JALADA/GAMBA LA RIWAYA

Juu sana  kabisa ya riwaya kuna michoro inayoandamana hadi kuonekana kama mlima fulani ambao sasa mwandishi akadhania. Juu pia kuna maandishi yaani UHASAMA KILIMANI. Mwandishi ametumia rangi tatu katika maandishi haya yaani rangi ya Nyekundu na ya Njano katika neno UHASAMA. Maana hapo ni kudhihirisha tumaini dhidi ya watu kufa na kunyanyashwa vibaya. Yaani anayekutesa leo naye atateshwa kesho. Hakuna lisilo mwisho.

Neno KILIMANI limeandikwa kwa kutumia rangi nyeupe mara nyingi ranji hii hutumiwa kudhihirisha Heri na ushindi. Maanake hapo ni kwamba ingawa watu wa kilimani watanyanyashwa kiukatili, kuna imani na tumaini kwamba kutakuwa na ushindi baada ya ukweli kutambuliwa.

Katikati mwa riwaya kuna watu wanne ambao mwandishi amepamba kwa kuwavalisha mavazi ya rangi tofauti ambazo maranyingi huwa na ujumbe fulani kwa mchambuzi kitaswira. Lakini mbali na hayo, watu hawa wanaonekana kuwa wapo juu kabisa ya  kilima wote wan’ne wakishikana mikono kuonyesha kwamba umoja ni nguvu, na nikupitia umoja huu ambapo watakomesha na kutupilia mbali ukatili na unyanyasaji kilimani.

Chini kabisa ya riwaya hii kuna mchoro tena wa kilima ambacho kimepambwa kwa rangi ya nyekundu kuonyesha ukatili na umwagikaji wa damu katika kilima hicho jambo hili linadhihirisha kabisa uhasama kilimani. Mnamo kilima hicho, kuna watu watano, watatu wao wameshika mikuki na karibu  waue wenzao. Jambo hili lina jenga taswira ya jamii mbili kilimani ambazo zilipingana na kusababisha vifo vya watu maskini wengi.

            UHAKIKI WA JINA LA KITABU YAANI UHASAMA KILIMANI

Jina la kitabu ni UHASAMA KILIMANI. Uhasama ni vitendo vya kikatili na kiunyama vinavyotendwa na binadamu dhidi ya binadamu.  

UHASAMA KILIMANI ni vile vitendo/visa vya kiunyama/kikatili/unyanyasaji ambavyo viliwaandamana watu kilimani katika ufalme wa Bunyangabo katika kilima cha Rwenzori.

Ni ukweli kwamba kuna uhasama kilimani katika riwaya uhasama kilimani. (Ukweli kuhusu jina la kitabu)

• Wenyeji wa jimbo la Bwera kunyimwa haki za kuvuna, kuchimba na kula kwa rasilimali iliyokuwa kwenye jimbo lao kama vile Chumvi, samaki. Sambara kibelu anaweka ulinzi wa kikatili dhidi ya rasilimali katika jimbo hilo la Bwera. Mwajamii angeuwawa Ikijulikana kuwa amekutwa na chumvi bila idhini au ruhusa.
• Wenyeji wa jimbo la Bwera na mnomno zaidi wanaume wanashurutishwa na kulazimishwa kubeba kilo nzito za chumvi na kuzisafirisha sehemu za mbali kabisa bila malipo yoyote, na hata kutembezwa kwa mwendo wa haraka wengi wakipigwa na manyapara. Uk 9
• Wanawake wawili katika jimbo la bwera wanatendewa visa vya unyanyasaji na hata hivyo bwana wao wanajulikana kuwa waliuwawa na hata hivyo miili yao ilikuwa imekonda ikakondeka kwa sababu ya ukosefu wa mahitaji ya kimaisha kama tunavyoambiwa na mhusika Kibwana riwayani.
• Mzee Makali anatendewa uhasama kwa kuuliwa na liwali ambaye ni Mwanzira. Mzee huyu anatiwa Kitanzi  eti kwasababu amezungumzia juu ya uongozi wa ufalme wa Bunyangabo.
• Wenyeji wa Bunyangabo wanatozwa kodi kwa hali mbaya ya kuwatusi, kuwapiga vibaya na hata kuuwawa. Kwamfano, mzee Kitholhu anauliwa na Mwanzira na baadaye wanalazimisha bibiye kuendelea kulipa kodi hiyo ingawa baada ya kuuwa bwanake.
• Usaliti pia ni kitendo cha uhasama
• Kujiuwa kikatili kwa Kujitia kitanzi pia ni kisa cha uhasama
• Kifo cha Paluku ni kwasababu ya uhasama

                            DHAMIRA KUU YA MWANDISHI

Mwandishi anadhamiria kutuonyesha kwamba Ukatili na Uongozi mbaya ni Vitendo vyo uovu katika jamii ambavyo pia husababisha majuto kwa watendaji baada ya mda fulani. kwamfano mwandishi anatuonyesha viongozi akina Sambara Kibelu, Mwanzira na Sombe Ekamukumbi ambao wananyanyasa wanajamii katika ufalme wa Bunyangabo. Lakini mwishowe nao wanahukumiwa vibaya baada ya ukweli kujitetea na baadaye wanafariki kwa kujutia.

                        MTAZAMO WA MWANDISHI

Mtazamo huwa ni hali ya kuyaona mambo katika hali halisi au katika maisha kwa kuzingatia mazingira aliomo msanii au mwandishi.

Masereka George Black ana mtazamo wa kiakinifu.kwa mfano yale yote yanayotendeka katika Riwaya ya Uhasama kilimani huwa yametendeka na yanatendeka katika jamii zetu za kiafrika.

FALSAFA YA MWANDISHI

Falsafa ni mwelekeo wa Imani ya msanii.George Black Masereka anaendelea kuamini kuwa hakuna jambo na mpango unaoshindwa na utakao shindwa ikiwa kuna umoja na ushirikiano.

Pia Ana amini kuwa Mtenda Maovu au mabaya pia hulipwa mabaya mda wake ukifika.Kwa mfano Sambara Kibelu akatendea na kuongoza watu vibaya  lakini mwishowe  naye akahukumiliuliwa kuuliwa bila shaka.

                            ORODHA YA WAHUSIKA, UFASILI WAO NA SIFA ZAO

• Kamanzi.

Ni mfalme na kiongozi wa ufalme wa Bunyangabo

• Sambara Kibelu; Ni mhusika mkuu katika riwaya ya uhasama kilimani ambaye ni wakala na Liwali mkuu wa mfalme Kamanzi katika jimbo la Bwera la ufalme wa Bunyangabo.
• Mwanzira; Ni mfuasi wa mfalme Kamanzi. Pia, ni mtumishi mwali wa Kibelu na askari muuaji katika ufalme wa Bunyangabo.
• Sombe Ekamakumbi; Ni mwaasi na pia mpiganaji wa ufalme wa Kamanzi.
• Makuha; Ni jemadari na kamanda wa Kibelu katika kambi ya huko Kisinga katika ufalme wa Bunyangabo. Ni mtoto wake Mukalu
• Mbokoli; Ni mfuaasi wake mfalme Kamanzi.
• Kapamba; Ni mfuasi wa mfalme Kamanzi na jemadari mkuu wa vikosi vya jimbo la Bwera katika ufalme wa Bunyangabo.
• Singasinga; Ni mfuasi wa mfalme Kamanzi ambaye ni Diwani katika kijiji cha Kitswamba katika ufalme wa Bunyangabo.
• Mubala; Ni mfuasi wa mfalme Kamanzi na ni Diwani wa kijiji cha Karambi katika ufalme wa Bunyangabo.
• Machozi; Ni mfuasi wa mfalme Kamanzi na ni Diwani wa kijiji cha Hima katika ufalme wa Bunyangabo.
• Mutera; Ni mfuasi wa mfalme Kamanzi na ni Diwani wa kijiji cha Kisinga katika ufalme wa Bunyangabo.
• Mboka; Ni mfuasi wa Sambara Kibelu katika Kambi ya Kisinga.
• Mukalu; ni babake Makuha.
• Mbaka Lututu; Ni kiongozi msimamizi na mwenyekiti wa kundi la wapinzani lililokuwa likinyanyaswa (Abasukali) na ufalme na uongozi mbaya wa mfalme Kamanzi na wakala wake Sambara Kibelu.
• Mabiraki; Ni mwanamke mjane na shujaa ambaye ni mfuasi wa Mbaka Lututu.
• Kibwana;Ni mfuasi wa Mbaka lututu na kwa hivyo ni mpinzani wa uongozi  wa mfalme Kamanzi na maliwali wake kama vile Kibelu na Mwanzira.Sifa zake ni kama zifuatazo;
• Ni mpelelezi mwenye umakini na mwangalifu sana.kwamfano tunamuona akinyamazisha ndugu yake Lukanga ili wapate kutambua wapi sauti za watu zitokapo.kibwana anasema”Hebu tega sikio. sikiliza kwa makini, nyamaza!”
• Lukanga ; Ni mfuasi wa Mbaka Lututu.
• Wanawake wa wili; Ni wafuasi wa mbaka lututu na kwa hivyo ni mpinzani wa uongozi  wa mfalme kamanzi kisirsiri na maliwali wake kama vile Kibelu na Mwanzira.Wanawake hawa wakafiwa wanaume wao na kwahivyo hali ikawawia vibaya na kuwafanya wawe wamekonda na kukondoka kwa sababu ya ukosefu wa mahitaji.
• Mzee Makali; Ni mwenyeji wa jimbo la bwera ambaye anauwawa na Mwanzira kwa kukutwa akizungumza na wazee wengine kuhusu uhasama wa ufalme wa Bunyangabo.
• Turudo; Ni mfuasi wa mbaka lututu na kwa hivyo ni mpinzani wa uongozi  wa mfalme kamanzi na maliwali wake kama vile Kibelu na Mwanzira.Ni mwenyeji wa jimbo la Bwera.
• Kithasamba; Ni mungu mdogo anaye aminiwa kuwa anamiliki vilima vya mwezi vilivyokuwa jimboni mwao wenyeji wa Bunyangabo.
• Kibuthi; Ni mwanamme wa sehemu ya  nyakahya ambaye pia ni mzee mfuasi wa mbaka Lututu ambaye ndiye aliye mhoji makuha.Kibuthi  ni msawishi bora.
• Kambalu wa Ngotho; Ni mfuasi wa mbaka lututu na kwa hivyo ni mpinzani wa uongozi  wa mfalme kamanzi na maliwali wake kama vile Kibelu na Mwanzira.
• Bitire; Ni mtoto wake wa kike Kibuthi.
• Musoki; Ni mkewe makuha
• Mrengu; Mwanamke jirani wa makuha aliyekuwa wa kwanza kumuona makuha ambaye walikuwa wamedhani akafariki.Makuha alitekwa nyara na wafuasi wa Mbaka Lututu.
• Musabuli;Ni mwanamke rafikiye Mwanziri kimapenzi ambaye anamuokoa mvulana Kambale dhidi ya kifo.
• Kambale ; Ni kijana  mfuasi wa mbaka lututu na kwa hivyo ni mpinzani wa uongozi  wa mfalme kamanzi na maliwali wake kama vile Kibelu na Mwanzira. Kambale siku moja akajitolea kisujaa na kumwendea Mwanzira mtu anaye ogopwa, na hatimaye akamchokoza kwa kumtobolea maovu yake dhidi ya watu wa Bunyangabo.Akamwambia kwamba asiendelee kusababisha vifo vya watu masikini.
• Mzee Kitholhu; Ni babake mrehemu Paluku ambaye pia nauwawa kikatili na Mwanziri ambaye mfuasi wa mfalme kamanzi na kibelu. Mzee Kitholhu anauliwa na Mwanzira na baadaye wanalazimisha bibiye kuendelea kulipa kodi hiyo ingawa baada ya kuuwa bwanake.
• Paluku ;Ni mtoto wake wa kiume wa kwanza wa mzee Kitholhu ambaye anafia msituni wakati wa kusafirisha chumvi ya ufalme.kapalu anajaribu kusaidia Mzee Sibitha kwa kupunguza kwa mzigo wake wa chumvi na kuongezea kwa wake mziko.Hii ni kwasababu mzee Sibitha alianza kulemewa.Na kwasababu ya huruma nautu,paluku akasaidia.Paluku akabeba mzigo mkubwa huo na kwasababu safari ilikuwa ndefu sana,Paluku anaanza kulemewa na miguu yake ikashindwa kuendelea.Hapo akabaki nyuma na wanyama wakali wenye njaa kama Simba wakamla.
• Mzee Sururu; Ni mmoja wa wenyeji wa Bunyangabo ambaye ana lalamika zaidi juu ya  mungu wao mdogo Kithasamba ambaye anawaangalia tuu wakiwa wanateseka na kunyanyaswa.Anapendekeza kuwa wanafaa mungu mwengine ambaye anafaa na kudhania watu wake wakati wa dhiki.
• Bi-Kyabilo; Ni nyanyake Mbaka Lututu ambaye anamtobolea mengi kuhusu jina lake la Lututu na maisha yake ya utoto.
• Mzee Baminya; Ni babake Mbaka Lututu
• Kambalu wa Ngoto; Ni mfuasi wa mbaka lututu
• Karoli wa Kibuti; Ni mfuasi wa mbaka lututu
• Kapota/Mwenda;Ni mhunzi aliyempa Mbaka Lututu mikuki  ya kumsaidia kupambana na wafuasi wa ufalme wa kamanzi.
• Bi-Kizee; Ni bibi anayemsaidia Mbaka Lututu kumpata mhunzi yaani Kapota/Mwenda baada ya kumtafuta kwa mda mrefu sana bila kumpata.
• Mzee Twata Munyangabo Kalonge; Ni babake mzazi wa mfalme kamanzi.
• Kasuka;
• Amiri;
• Ithungu;

PLOTI YA RIWAYA

Riwaya inaanza na Kibwana ambaye ni mfuasi wa Mbaka Lututu akiwasiliana na rafiki yake Lukanga ambaye pia ni mmoja wapo wa wafuasi wa Mbaka Lututu Kibwana na Lukanga wakawa wamejificha kichakani karibu na barabara inayoelekea katika uwanja mkuu ambapo kungekuwa na mkutano siku hiyo.

Kibwana na Lukanga wakapitiwa na wanawake wawili ambao wamo safarini kwa kasi ya kuelekea kwenye mkutano.Kibwana anaamua kutoka kichakani na moja kwa moja anawafuata wanawake hao lakini kwa mwendo wa kunyatia.Kibwana anawafikia na jambo linalomhudhunisha ni kwamba wanawake hawa walikuwa wamekonda na wakakondeka ingawa warembo. Hii ni kwasababu hali nyumbani ilikuwa mbaya sana. Na sababu za hali kuwa mbaya ni;

• Sambara Kibelu kuwakandamisha na kuwanyanyasa wenyeji wa Bunyangabo
• Kuawawa kwa wanaume na wake wengi kubaki wajane na watoto yatima.
• Kubebeshwa chumvi na kuisafirisha sehemu mbali kwa safari ndefu
• Watu kutozwa na kulazimishwa kulipa kodi kiwango cha Thulusi kwa kila mvuno. Kwa Mfano mzee Kitholhu anauwawa kwa kujaribu kujificha wakati wa kulipazwa kodi.
• Paluku  na mzee makali kuawawa ovyo ovyo.Jambo lililo wakera sana wenyeji.

Kibwana anawafikia wanawake na anatumia mbinu tofauti za kuzungumza nao na kuwasawishi ili apate kujua sababu ya Sambara Kibelu kuitisha mkutano.Wanawake wakaogopa sana kumtobolea sababu kwani makachero(wapelelezi) wa kibelu  siku hizo walikuwa wengi sana.Ingawa hivyo,kibwana akawasawishi na wakazungumza naye. Kibwana anaamua kuita rafikiye Lukanga ili kufatana na wanawake hao na kuhudhuria mkutano.

Inajulikana kwamba kibwana na lukanga wote ni wafuasi wa Mbaka Lututu,na kwa hivyo waikuwa wamemaliza siku saba wakiwa wanalala nje kwa ajili ya kufanya upeleleza,utafiti na uchunguzi juu ya uongozi, viongozi na makachero wa mfalme kamanzi mfalme wa ufalme wa Bunyangabo. Kibwana na lukanga wangetafuta habari tofauti kutoka jimbo moja hadi jingine .Na kwa hivyo, kwa ajili ya kupata habari zaidi wakalazimishwa kujiunga katika mkutano huo ulioandaliwa na Sambara kibelu.Wakajiunga katika mkutano kiholelaholela huko wakijificha sana kutotambulika na kibelu pamoja na wafuasi wake.

Kupitia mazungumzo ya wazee Njiani ambayo Kibwana na lukanga wakapata kuyafatilia,tunagundua ya kwamba Mbaka lututu ambaye ni mpinzani wa uongozi wa mfalme kamanzi,akadai kuwa alipokuwa kwenye Ndoto,Mungu kithasmba akamwambia kwamba anzishe kundi la wapinzani ili kujiokoa dhidi ya uhasma na unyanyasaji.Kithasamba akamuahidi ushindi.kwasababu hii,Mbaka Lututu siku moja akamuandikia barua mfalme kamanzi kwamba Jimbo la Bwera asilihesabu tena katika majimbo ya ufalme wake yaani yeye atakuwa mfalme wa jimbo hio.

Mfalme kamanzi anapopokea barua/nyaraka hii, anaanza kubabaika na kusema matusi mengi sana akijaribu kumchafusha na hata hivyo kumkejeli Mbaka Lututu.moja kwa moja, Mfalme Kamanzi anawaza na kuwazua na badaye anaamurisha Wakala na liwali wake mkuu Sambara Kibelu kuenda katika jimbo la bwera na kuitisha mkutano wa dharura.Pia anaamru Sambara kibelu kumtafuta Mjinga na masking Mbaka Lututu na kumleta akiwa hai.

Papo hapo,kibelu akaitisha mkutano uliohudhuriwa na wenyeji wengi wa jimbo la bwera na hata ikiwemo na makachero wengi wa Mbaka Lututu ambao walihudhuria kisirisiri ili kupata habari kuhusu mkutano.kibwana na lukanga wakawa watulivu sana mkutano ulipoanza ili kunasa na kuhefadhi yote yatakayojadiliwa na Sambara kibelu.

Sambara Kibelu akaanza mkutano kwa kutambulisha tena madiwani na wawakilishi wake wapya wan’ne ambao ni;  Kapamba ambaye ni Jemadari wa jimbo la bwera,Singasina jemadari wa Kitswamba,Mubala diwani/jemadari wa Karambi, na Machozi kuwa Jemadari wa Hima. Jambo hili la kuwaletea madiwani hawa ambalo wenyeji wakachukua kuwa mizigo tena halikufurahisha wengi hata kamwe na watu wote wakanungunika zaidi.Lakini baada ya hayo yote,Sambara Kibelu akawaonya wenyeji wa jimbo la Bwera na hata wa majimbo mengine kujitenga na jambo la Upinzani.Kibelu anatuma wanaojiita wafuasi wa Mbaka Lututu ambaye akamuita kiroboto kwamba wamuambie kuwa mfalme kamanzi atabaki mfalme wao milele na milele.Atakaye jaribu kupinga ataonyeshwa chamtemakuni.mkutano ukamalizika wenyeji wakiwa wananungunika.

Baada ya mkutano, wafuasi wake Mbaka Lututu wakaenda moja kwa moja na kumupasa habari kuhusu yalioajiri katika mkutano dharura.Na mambo muhimu yakawa ni kibelu kuwatambulisha madiwani wapya tena katika kila jimbo la ufalme ili kuongezea kwa ulinzi zaidi.Jambo la pili ikawa ni kuwaonya wenyeji wa jimbo la Bwera kujitenga na jambo la upinzani dhidi ya ufalme.Na jambo mhimu la tatu ikawa ni kumtafuta kamanda wa wapinzani Mbaka Lututu popote alipo.

Mbaka Lututu anaposikia kwamba anasakwa na Kibelu ,anajipanga vilivyo na kuwashauri wafuasi wake kupinga moyo konde kwasababu yupo tayari kupata ushindi.Mbaka lututu wakati huu wa kuwaza na kuwazua, kitaswira anamkumbuka mrehemu shujaa mwenzake kijana Paluku ambaye angekuwa mpiganaji bora na hivyo mtu wa muhimu kwake.lakini ampate wapi?

Ingawa hivyo, Mbaka Lututu anasawishi wafuasi wengi kujiunga naye.mfano ni mwanamke kwa jina la Mabiraki ambaye ni mjane na hata ambaye anasifiwa sana kwa ushujaa wake wa kuwa mwanamke pekee wa kwanza kukabiliana na Fisi na baadaye akamuua katika ufalme wa Bunyangabo.mwanamke huyu akawa anasifiwa na kuogopwa sana kivita.Mwanamke huyu Mabiraki kwa bahati nzuri anakubali kujiunga na kuwa mufuasi bora wa Mbaka Lututu.moja kwa moja shughuli zikaanza.

Mbaka lututu sasa anaanzisha kambi huku porini katika kijiji cha Mbata huko kilimani.Hata hivyo anamwendea mhunzi kwa jina la Mwenda au Kapota ili amutengenezee mikuki kama mia moja.Akampata mhunzi huyu kwa usaidizi wa bi-kizee.Mbaka lutut akazungumza na mhunzi na kumsawishi sna.Mhunzi kapota baada ya kuvutiwa na kutaamashishwa na maelezo ya Lututu, akakubali kumpa Lututu mikuki mia moja ya bure na mingine ataendelea kutengeneza kwa mda usiombali.

Mbaka Lututu akaanza matayarisho ya vita na akaongezea kufungua kambi zaidi huko kilimani.wafuasi wake mbaka lututu wakaanza kuonyesha ushujaa wao.kwamfao,Mwanamke aitwaye Mabiraki akamteka nyara makuha ambaye ni kamanda jemadari wa Sambara Kibelu.Mabiraki anatumia hadhi ya jinsia na urembo wake na akampoteza fikra jemadri wa Kibelu yaani Makuha na kumshika na badaye kumsafirisha safari ndefu huko kilimani hadi katika kambi ya mwisho katika sehemu ya Kangaluma ya bundibujo ambapo anafungiwa kwa siku saba.Mzee kibuthi ndiye aliye mhoji makuha na kupata habari yote kuhusu mipango ya Sambara kibelu kivita na hata aina ya silahi walizo nazo.

Habari za kutekwa nyara kwa kamanda wake sambara kibelu zikamfikia.kibelu hakuamini na hata hakujiamini.akendelea kuwa na wasiwasi  na fikra zikamjaa.kibelu pia akaripoti kwa mkuu wake mfalme Kamanzi.Mfalme kamanzi pia akaishiwa nguvu na baadaye akaanza shughuli za kufikiria tena kuhusu ile Barua alioandikiwa na Mbaka Lututu akiomba na kumfahamisha kwamba jimbo la Bwera si lake tena.

Kwake Kibelu, akaamua kuitisha mkutano wa wapiganaji wake wote kutoka kila jimbo.katika mkutano,Kibelu akawapa habari hiyo ya huzuni ya kutekwa nyara kwa kamanda wao Makuha.Hata hivyo akwaonya kwa waangalifu sana yaani ukiona kichwa cha mwenzako kikinyolewa jitie maji pia chako.Kibelu akawashauri kuongezea bidii zaidi katika kazi za ulinzi wa ufalme ,na pia akawahidi kuwa atawapa mafunzo ya silah yao mpya ya SAR ambayo Makuha alikuwa amejifunza vilivyo.

Huko mwituni, waasi wa lututu walikuwa wamegubikwa furaha tele. Furaha za kumshika kamanda wake kibelu yaani makuha,furaha za kuwaokoa wachawi walioshikwa nakibelu,furaha za kumpenda zaidi mwanamke shujaa yaani Mabiraki na shughuli zake na hata zaidi furaha za kuwa na shujaa jasiri Mbaka lututu na juhudi zake za kuwasawishi waasi wengi kujiunga naye.waasi wengi wakati hapo wakaanza kuimba nyimbo za kumsifu Shujaa wao Mabiraki pamoja na shujaa mkuu Mbaka Lututu.

Siku moja mbaka lututu akaitisha mkutano wa waasi wak huko mwituni ili kuwapa tumaini na mawaidha waasi wake. Akawaambia kwamba vita na mapambano yao dhidi ya mfalme Kamanzi si kusababisha vifo bali ni kuleta amani.Anawaarifu kwamba wamejitayarisha vilivyo kupambana na mfalme kamanzi ili kuokoa maisha ya Binadamu wengi na hata kupata ufalme wao mpya ambao utapewa jina la “UFALME WA KILIMA CHEMA”. Akawaambia kuwa wamemuachilia huru Makuha ambaye ni kamanda wa mfalme kamanzi na sambara Kibelu.Lututu anawaarifu kuwa hili litakuwa funzo kwake mfalme kamanzi kwamba sisi si wauaji na bali wataka amani,uhuru na umoja.

Mwituni pia, baada ya kibuti kukusanya habari yote aliokusudia kwake makuha,anafungwa tambara usoni na kusafirishwa hadi alipotekewa nyara.wakamufungua mikono na kumuachilia huru.wakamuaga kwa kumuambia afike salama, na amsalimu sambara Kibelu na mfalme Kamanzi na watu wake.pia wakamtuma kumwambia sambara kibelu kuwa Mbaka Lututu amesema arudi kule alipotoka na aache huru wana jamii.Makuha hakuamini kuwa ameachiliwa lakini ndivyo ilivyo kuwa.

Huko nyumbani kwake makuha, wenyeji wakakubali kuwa makuha aliuwawa na nilazima wamfanyie matanga.wanafamilia wakaanda siku ya sherehe hiyo na wakaanda.wakati wa sherehe hi, Sambara Kibelu akahudhuria.Akawaonya wenyeji kujitenga na vitendo vya kiuchawi.Kibelu akamsifu marehemu Makuha kwa ujuzi wake wa kuchapa kazi vilivyo.Kibelu pia anawarifu kuwa mfalme kamanzi amesema kuwa kuanzia leo, kodi ndogo wanowatoza ikome.

Baada ya siku, habari ikaenea kote kuhusu kupatikana kwa makuha ambaye walikuwa wamebatiza jina la marehemu.mwanamke mrengu ndiye aliye kuwa wa kwanza kumuona wakati anapoenda kuchota maji asubuhi.Habari hii inapomfikia kibelu,anachanganyikiwa kidogo na fikira zikawa nyingi sana jambo lililommaliza nguvu.

Makuha anachukuliwa kwa mfalme kamanzi ili kutoboa yote alioyaona,yasikia,aliyofanyiwa na alioambiwa na waliomteka nyara.Makuha akamtobolea yote na baada ya mazungumzo haya,mfalme kamanzi akajiwa na fikra nyingine kwani mambo yakamchanganya na kumzidi.Mfalme kamanzi akauitisha mkutano wa maliwali na mawakala wake wote katika kila jimbo.Akaalika hata wenyeji wa ufalme wa Bunyangabo wote.mkutano ukatayarishwa kwa siku kumi na n’ne.wakati wa siku hizo kabla wakiwa wanangojea mkutano,mfalme ana waachisha masambulizi wapiganaji wake dhidi ya waasi wa Mbaka Lututu,akamwambia kibelu kutowasaka waasi wa lututu na wakati huu akatambua kwamba Mbaka Lututu huenda akwa Rafiki mwema.

Baada ya siku kumi na n’ne kutimizwa, siku ambazo wenyeji walikuwa wanahesabu moja baada ya nyingine,siku yenyewe iliokuwa ikingojewa ikafika na watu wote ikiwemo na hata makachero wa mbaka lututu,wakafika uwanjani wa mkutano kwa hamu ya kutaka kujua yatakayo semwa na mfalme kamanzi.wenyeji siku hiyo wakawa wana taswira nyingi sana moyoni.hata hivyo maliwali na waasi wake kamanzi katika kila jimbo wakawa wamefika ikiwemo hata Sambara kibelu ambaye ni liwali mkuu.

Mfalme Kamanzi akafika uwanjani alipokuwa akingojewa kwa hamu.moja kwa moja akaanza hotuba yake kwa kuomba msamaha kwa wenyeji wa Bunyangabo na mno zaidi wa jimbo la Bwera kwa uhasama na ukatili uliowafanyiwa na makachero wake.Mfalme kamanzi anamlauma Sambara kibelu ambaye maranyingi angetenda ukatili na uhasama kwa watu bila idhini ya mfalme.Anawafahamisha kuwa kuwe muungano wa Abasukali na Abaswagha.Pia akawrifu waasi wa lututu kuwa wamuambie popote alipo kuwa Ombi lake la kuanzisha ufalme wa Bwera limekubaliwa na kutiliwa mhuri.watu wakashangilia na kufurahia sana na hat asana zaidi.

Sambara kibelu ambaye ako pembena mwa mfalme akaanza kutetema na kujisahau,akawaza na kuwazua.akaanza kujuta na kufikiria lile na lile.akaanza kuangalia kule na pale na badaye macho akayaweka chini.na hata makachero wengine wenzake.Hata hivyo,Sambara Kibelu anahukumiwa kifo kama ishara ya kuonyesha kuwa mfalme kamanzi alijutia vitendo vyake  alivyovitendo bila hata idhini yake. Sombe Ekamakumbi akatimua mbio na hakuonekana tena kijijini na ufalmeni kwa sababu ya vitendo vyake vya kiuhasama.Mwanzira naye akapatikana huko mtini mwili wake ukininginia huko.Alikuwa amejitia kitanzi kwasababu akafikiria kuwa ana vitendo vingi vya kiovu na kiuhasama.

Mbaka lututu anatoka kichakani na anasherekea na anakuwa mwenyekiti wa baraza la UFALME WA KILIMA CHEMA huko mwanamke Mabiraki akiwa makamu wa mwenyekiti.mwisho kabisa mfalme kamanzi anaungana na Mbaka Lututu na wanasaidiana katika shughuli kadhaa za kufukuza njaa,kujenga amani na ushirikiano na kuendeleza maendeleo ya jamii. 

  MAUDHUI/VISA VILIVYOMO KATIKA RIWAYA YA UHASAMA KILIMANI

Kuna maudhui ya umasikini/unyonge

• Mfano,mwandishi anasema kijiji cha Bwera kilikuwa kimejengwa kwa vijumba na vibanda vidogo vidogo vya kikale aina ya manyata.uk2
• Wenyeji wa bwera kuwinda na kula wanyama wa porini ni kisa cha kukosa mahitaji ya nyumbani kama vyakula.
• Wanawake wawili kukonda na kukondoka ilikuwa ni kwasababu ya ukosefu wa mahitaji maishani jambo lililowafanya kuonekana vibaya sana

Kuna maudhui ya uongozi wa kiufalme

• Mfalme kamanzi ni kiongozi na mfalme wa ufalme wa Bunyangabo na wana jamii wa ufalme huu.
• Sambara Kibelu naye ni kiongozi mbaya ambaye ni liwali mkuu wa mfalme kamanzi katika Jimbo la Bwera
• Mbaka lututu anatoka kichakani na anakuwa mwenyekiti wa baraza la UFALME WA KILIMA CHEMA katika sehemu ya Bwera.
• Mwanamke Mabiraki naye ni kiongozi bora.akamsaidia mbaka lututu na hata watu wa jimbo la bwera kwa kuwaongoza viru ili kupinga ufalme na uongozi mbaya wa mfalme kamanzi.Mabiraki baada ya ushindi dhidi ya uhasama wa sambara kibelu, anapewa cheo cha  makamu wa mwenyekiti wa Baraza la Ufalme wa Kilima Chema.

Kuna maudhui ya majuto

• kwamfano wengi wa wanajamii wa jimbo la Bwera walikuwa wanajutia maisha yaliokuwa yana badilika vibaya kila kukicha.kwa hivyo wengi wakajutia eti kwa nini wakazaliwa

Kuna maudhui ya utumwa

• Huko Bwera wenyeji wengi waliishi kwa hali na maisha ya kitumwa.kwamfano wanaume kubebeshwa chumvi na kuisafirisha mbali zaidi bila malipo ila tuu malipo yangekuwa kuwapiga na kuwaua.kwamfano Mvulana paluku anakufa kupitia njia hii ya utumwa.

Kuna maudhui ya ukame

• katika uk.5,mwandishi anasema kwamba baada ya Istiwai kupitia katikati mwa jimbo la bwera,sehemu hizo zikawa kame sana na kavu zaidi.kwasababu hii,kukawa na njaa iliyosababishwa na ukaukaji wa memea na rotuba

Kuna maudhui ya baraka/ubaraka

• wenyeji wa jimbo la Bwera miongoni mwa majimbo mengine huko Bunyangabo,wakabarikiwa na vitu vingi vya thamani kama vile vijiwa vya chumvi,samaki na mito tele
• Pia wana barikiwa na washujaa kama Mbaka Lututu na Mwanamke Mabiraki ambao wanapigania haki za wanajamii na kuwaokoa katika uongozi wa kiuhasama uliokuwa umewalalamisha wengi na hata kusababisha vifo vya watu tele bila hata kosa watendalo.
• Pia wanabarikiwa na mungu wao mdogo kithasamba ambaye wengi wakamwamini na hata viongozi kama mbaka lututu ikiwemo na wazee jimboni wakamwaninia na hata hivyo kithasamba akawasaidia kupata uhuru

Kuna maudhui ya ulalamikaji

• wenyeji wa jimbo la bwera wakaishi kwa kulalamika sana,na mnomno wakalalamikia majira ya Liwali Kibelu aliyekuwa ameshikilia ndindi utekelezaji wa sheria mbaya zilizokuwa zimewekwa.

Kuna maudhui ya vifo na tanzia

• uk.17, kuna mzee Makali ambaye anauwawa na mwanzira kwa kujaribu kuzungumzia juu ya uongozi wa kamanzi.mzee makali anauwawa kwa kutiwa kitanzi.
• Vifo vya wanaume wa wanawake wawili kama tunavyo ambiwa na Kibwana. wanawake hawa wakawa wamekonda na kukondeka kwa sababu ya ukosefu wa mahitaji maishani.
• Kuna pia kifo cha Sambara kibelu ambaye akauwawa baada ya kuhukumiwa kifo na mfalme kamanzi kwa ajili ya kutenda visa vya kiuhasama na kusababisha vifo vya wenyeji bila idhini ya mfalme
• Mwanzira ambaye ni mwaasi wa mfalme kamanzi naye anajitia kitanza baada ya kujua kwamba mfalme kamanzi amemuhukumia kifo mkuu wake sambara kibelu.mwanzira anajiua kwasababu ya vitendo vingi vya uawaji alivyovihusika
• Mzee Makali anauliwa na liwali ambaye ni Mwanzira.Mzee huyu anatiwa kitanzi  eti kwasababu amezungumzia juu ya uongozi wa ufalme wa bunyangabo.
• Mzee Kitholhu anauliwa na Mwanzira kwasababu ya kujaribu kujificha wakati wa kutozwa kodi. Hata baada ya kumuua, wanalazimisha bibiye kulipa kodi hiyo ingawa baada ya kuuwa bwanake.
• Kuna kifo cha paluku ambaye anakufa kwa sababu ya kubebeshwa mzigo mzito.paluku anakufa baada ya kuachwa nyuma na wabeba mizigo wengine kwani akalemewa na kushindwa kuendelea na safari.Simba wenye njaa wakamua na wakamla.

Kuna maudhui ya usaliti

• Mzee Torudo anasaliti mzee mwenzake mzee Makali baada ya Mwanzira kuwakuta wakizungumzia vibaya juu ya uongozi uliopo.Torudo anasema”sasa makali umeona?Nilikuambia kama ninavyokuambia kila siku.sasa tazama mambo yako ya kijinga!.Nimekuonya mara ngapi kwamba usithubutu kumpiga mfalme?
• Mbokoli anasaliti watu wa kabila na aila yake kwa kujiunga na wafuasi wa Kibelu na mfalme kamanzi na kunyanyasa watu hao kiuhasama.
• Mfalme anasaliti maliwali wake akina sambara Kibelu kwa kumhukumia kifo.
• Mwanzira na Sambara kibelu wanasaliti mfalme kwa kutenda vitendo vya kiovu kupitia jina la mfalme lakini bila idhini yake.

Kuna maudhui ya upinzani

• Mbaka lututu anapinga uongozi wa mfalme kamanzi pamoja uongozi mbaya wa maliwali wa mfalme kama mwanzira na sambara kibelu ambao wanatenda vitendo vya kiukatili dhidi ya wana jamii wa jimbo la bwera.
• Wana jamii wengi pia wanauwawa kwa kujaribu kupinga uongozi mbaya wa sambara kibelu na mwanzira .kwa mfano mzee makali.
• Wenyeji wengi wa jimbo tofauti huko bunyangabo wakapanga kupinga uongozi wa mfalme Kamanzi na wakaanza kujiunga na shujaa Mbaka lututu ili waanzishe ufalme wao wa jamii ya Abasukali na kuacha kutumikia kamwe jamii ya Abaswagha.

Kuna maudhui ya ukombozi

• Kuna ukombozi wa Abasukali kutoka utumwani wa uongozi mbaya wa mfalme kamanzi kupitia maliwali wake kama sambara kibelu.

Kuna maudhui ya ukatili/uhasama

• Wenyeji wa jimbo la bwera kunyimwa haki za kuvuna,kuchimba na kula kwa rasilimali iliokuwa kwenye jimbo lao kama vile Chumvi,samaki.Sambara kibelu anaweka ulinzi wa kikatili dhidi ya risilimali katika jimbo hilo la Bwera. Mwajamii angeuwawa Ikijulikana kuwa amekutwa na chumvi bila idhini au ruhusa.
• Wenyeji wa jimbo la Bwera na mnomno zaidi wanaume wanashurutishwa na kulazimishwa kubeba kilo nzito za chumvi na kuisafirisha sehemu za mbali kabisa bila malipo yoyote,na hata kutembezwa kwa mwendo wa haraka wengi wakipigwa na manyapara.Uk 9
• Wanawake wawili katika jimbo la bwera wanatendewa visa vya unyanyasaji na hata hivyo bwana wao wanajulikana kuwa waliuwawa na hata hivyo miili yao ilikuwa imekonda ikakondeka kwa sababu ya ukosefu wa mahitaji ya kimaishi kama tunavyoambiwa na mhusika kibwana riwayani.
• Mzee Makali anatendewa uhasama kwa kuuliwa na liwali ambaye ni Mwanzira.Mzee huyu anatiwa kitanzi eti kwasababu amezungumzia juu ya uongozi wa ufalme wa bunyangabo.
• Wenyeji wa Bunyangabo wanatozwa kodi kwa hali mbaya ya kuwatusi kuwapiga vibaya na hata kuuwawa.kwamfano,mzee Kitholhu anauliwa na Mwanzira na baadaye wanalazimisha bibiye kuendelea kulipa kodi hiyo ingawa baada ya kuuwa bwanake.
• Usaliti pia ni kitendo cha uhasama
• Kujiuwa kikatili kwa kujitea kitanzi pia ni kisa cha uhasama
• Kifo cha paluku ni kwasababu ya uhasama

Kuna maudhui ya imani ya miungu

• wenyeji wengi wa bunyangabo wakaamini mungu mdogo aitwaye”Kithasamba”kwa kilugha choa.hata kupitia hadithi ya wazee wa jimbo la bwera,wanatuambia vizuri kuwa kithasamba ni mungu wakuamini
• Mbaka Lututu anasema kwamba watakwaruzana na mfalme kamanzi pamoja na kibelu…..anasema” Naapa kwa jina la Kithasamba na mlima huu ambao daima umekuwa nikimbilio letu Abasukali”

Kuna maudhui ya Ndoto

• Mzee kitholhu anaota akiwa na mtoto wake Kapalu ambaye alikufa zamani
• Mbaka lututu anaota kithasamba ambaye ni mungu mdogo akimuambia kwamba aupinge ufalme wa kamanzi na anzishi kundi la wapinzani.
• Mbokoli anaota watu wakikamata na kuchukua mfuasi mwenzake makuha.

Kuna maudhui ya mila na Desturi/utamaduni

• wenyeji wa jimbo la Bwera yaani wanaume wa Abasukali hutahiriwa.kwamfano kibwana anamdharau Kapamba kwa kusema kwamba alikimbia kisu cha ngariba.
• Hakuna mwanamke ambaye angekubaliwa kuolewa na mwanamme ambaye bado hajatahiriwa.
• Wenyeji wa bunyangabo kuamini kuwa mwana/mtoto wa kiume pekee ndiye anastahili kurithi mali ya babake na hata mzazi wake.
• Watoto wakike hawachukuliwa kama watoto na wanaume wengi wa ufalme wa bunyangabo.kwamfano Kibuti anajutia kwa kutozaa mtoto wa kiume.
• Mwanamme ambaye hajazaa mtoto wa kiume hapewi nafasi hata kamwe ya kuzungumzia katika mkutano wa jamii.

Kuna maudhui ya uzalendo

• Mbaka lututu ni mzalendo kwani anapigania utu na haki za wananchi kwa kudai uhuru wa wenyeji wa jimbo la Bwera.
• Mbaka lututu anaonyesha uzalendo wake kwa kumuandikia barua ya upinzani wa ufalme wa kamanzi, mfalme alioogopwa sana na wenyeji.
• Mbaka lututu anaandaa mikutano ya wazalendo ili Wapange jinsi ya  kujikomboa dhidi ya unyanyasaji wa mfalme kamanzi na viongozi wake.
• Mwanamke Mabiraki ni mzalendo kwa anajiunga na mbaka lututu ili kuokoa watu wengi dhidi ya uhasama.
• Mabiraki kumteka nyara mnyanyasaji wa mfalme kamanzi yaani Makuha ni moyo wa uzalendo.
• Kibwana na Lukanga ni wazalendo kwani nao wakawa na nia kuu ya kuokoa watu wa bunyangabo dhidi ya uhasama.wakaamua hata kulala vichakani juu ya kutaka uhuru.
• Mhunzi Kapota/mwenda naye ni mzalendo kwasababu akajitolea kumtengenezea mikuki kadha mbaka lututu ili afukuze wanyanyasaji katika jimbo lao.
• Kambale naye ni mzalendo, kwani anajitolea kumwendea mwanzira ambaye ni muuaji na kumuuliza sababu za kumfanya kuwauwa watu maskini.

Kuna maudhui ya ushujaa

• mwanamke Mabiraki ni shujaa kamili,kwa mfano akawa mwanamke wa kwanza katika jimbo la Bwera na hat ufalme wa bunyangabo kumua fisi ambaye ni mnyama anayeogopwa.
• Mwanamke mabiraki ni shujaa kwani hakuogopa kumteka nyara kamanda Jemadari wa mfalme kamanzi yaani makuha.
• Mbaka lututu kumwandikia barua ya upinzani wa ufalme wa kamanzi ni jambo la ushujaa.
• Kambale naye ni mzalendo,kwani anajitolea kumwendea mwanzira ambaye ni muuaji na kumuuliza sababu za kumfanya kuwauwa watu maskini.
• Kibwana na lukanga ni shujaa.kwamfano wanafanya upelelezi kwa kuhudhuria mkutano ulioandaliwa na kibelu.wanafanya juu chini kuhudhuria mkutano huu ingawa kwa uerevu.

Kuna maudhui ya uhunzi

• kwamfano kapota/mwenda ni mtengeneza mikuki na anamsaidia lututu kupata vifaa vya vita.

Kuna maudhui ya umoja na ushirikiano

• Mbaka lututu anaugwa na wakereketwa wengine ili kujiondoa katika hali mbaya dhiki ya amri za kibelu
• Kibwana na lukanga ni wenye nia mja ya kuleta umoja kupitia ushirikiano wao
• Mabiraki ni mwenye ushirikiano wa kusababisha umoja.kwamfano anajiunga na mbaka lututu ili kujiokoa dhidi ya uhasama
• wenyeji wa jimbo la bwera ni wenye ushirikiano

Kuna maudhui ya mapenzi

Kuna maudhui ya mabadiliko

• mfalme kamanzi anasabisha mabadiliko.kwamfano baada yake kufika ufalmini,kukawa na mabadiliko katika utamaduni wa kutahiriwa.sherehe za kutahiriwa zikaachwa.
• Kuna mabadiliko ya utamaduni kwa mfano wanawake kuolewa bila kuchunguza ikiwa mwanamme ametahiriwa au la.jambo la kuolewa na mwanamme ambaye hajatahiriwa lilikuwa nadra
• Kuna mabadiliko ya uongozi
• Kuna mabadiliko ya fikra au kimawazo

Kuna maudhui ya usawishaji

• Mbaka lututu ni msawishi,kwamfano anawasawishi wenyeji wengi wa ufalme wa Bunyangabo kujiunga naye ili kukomboa watu dhidi ya uhasama.kwamfano mabiraki,kapota,kambale,kibuti na wengine wanajiunga naye.
• Mbaka lututu anasawishi kapota kumtengenezea vifaa vya vita,na ndipo kapota akaamua kutengeneza mikuki zaidi ya mia moja kwa bure
• Pia Kibwana ni msawishi .kwa mfano anasawishi wanawake wawili ili kumpasha habari kuhusu mkutano ulioitiwa na kibelu
• Kibuthi naye msawishi.kwamfano anamsawishi makuha ili kumtobolea kila siri kuhusu mipango ya mfalme kamanzi na liwali wake Kibelu
• Mwanamke Mabiraki ni msawishi.Anamsawishi makuha na hadi kutekwa nyara na kuchukuliwa hadi kambi za mbaka lututu huko mbali ya kilima.
• Msabuli ni msawishi.Anamsawishi mwanzira ambaye karibu amuue mvulana kambale anaye mchokoza kwa kumtobolea wazi ukweli.lakini msabuli anapunguza hasira zake mwanzira kwa kumsawishi kwamba kambale ni mtoto.

Kuna maudhui ya Tumaini

• Mbaka lututu anatumaini kwamba watapata ushindi siku moja.kwa mfano anamuahidi mhunzi kapota kuwa”malipo yako utapewa madaraka katika Baraza la uongozi wa ufalme tutakaouanzisha baada ya kumshinda mfalme na watu wake.
• Makuha akawa na tumaine ya kuishi tena baada ya kujikuta ameachiliwa huru

Kuna maudhui ya Utengano

• kuna utengano baina ya Mbokoli na mkewe
• Mbaka lututu anajitenga na mfalme kamanzi
• Kibelu anatengana na mfalme na hata jamii nzima
• Mwanzira anatengana na jamii ya bunyangabo
• Makuha anatengana na wafuasi wenzake

Kuna maudhui ya Vita

Kuna maudhui ya Migogoro

Kuna maudhui ya usawiri/nafasi/hadhi ya mwanamke.

TAMTHALI ZA USEMI KATIKA RIWAYA YA UHASAMA KILIMANI

Fani ni jumla ya mbinu za kisanaa/lugha ambazo mwandishi anazitumia kuwasilisha ujumbe wake kwa hadhira.

Takriri/mrudio/sauti na milio.

• Hii ni mbinu ya kurudiarudia neno, kirari, kishazi, au  sentensi kwa ajili ya kusisitiza ujumbe. Kwa mfano.

 Kejeli

• Ni mbinu ya matumizi ya maneno yenye dharau. Pia, maneno yanayotumiwa yanakera.

      Utohozi.

• Ni mbinu ya kuswahilisha maneno yasiyo ya Kiswahili yatamkike kama ya Kiswahili, mathalani, mwandishi ametumia mbinu ya utohozi katika UK

      Methali.

• Ni mbinu ya Sanaa/kifasihi inayotumia mafumbo. Kwa ufupi, methali ni kifungu cha maneno ya hekima yenye maana fiche. Ubora wa hekima hiyo hutegemea muktadha ambako methali hiyo imetumika.

Tanakali sauti

• Ni tamathali ya semi ambayo ambayo mhusika anauliza swali huku akijua jibu lake . Kwa mfano,

Mseto/ kuchanganya ndimi

• Ni mbinu ambayo lugha za kigeni zinatumika katika maneno au sentensi za Kiswahili.

       Ushairi.

• Shairi ni maandishi/wimbo unaoelea wazo/ mawazo au hisia juu ya maisha.
• Pia, ushairi ni tukio, hali au wazo ambalo linaonyeshwa kwa upangaji mzuri wa maneno. Kwa mfano, kuna matumizi ya shairi yaani,

Nidaa.                                                                         

Ni tamathali ya semi ambayo inaonyesha kushangaa au kushangazwa na jambo fulani.Alama za mshangao zinatumika. Kwa mfano;

• “Hebu sikiliza! Sikiliza,Kibwana anamwambia kwa sauti ya chini ndugu yake Lukanga.uk1

Taswira/ jazanda

• Ni mkusanyiko wa picha zinazoundwa na maelezo ya msanii katika kazi yake ya ubunifu.Taswira hujengwa kutokana na matumizi ya tamathali za semi hasa sitiari, na tashbihi.

 Tasfida.

• Ni tamathali ya semi ambayo kwayo maneno yatumikayo yanapunguza ukali, aibu na kero za msemaji. Pengine, mbinu hii inajumuisha maneno yatoayo heshima. Kwa mfano,

 Tashbihi/ Mishabaha.

• Ni tamathali ya semi ambayo vitu viwili au zaidi vyenye sifa tofauti hulinganishwa kwa kutumia viunganishi kama vile, mithili ya, kama, kama kwambia ‘mfano wa , fanana na nk..  

Uzungumizi nafsia / uzungumzaji nafsi

• Ni matumizi ya lugha ambayo mhusika anazungumza peke yake. Kwa mfano,

 Nahau/Semi

• Ni mafungu ya maneno yenye maana fiche au isiyo wazi ambayo hutumiwa na mwandishi ili kuweka maadili katika matamshi

 Sitiari /istiara

• Ni mbinu ya kulinganisha vitu viwili au zaidi bila kutumia viunganishi.

 Chuku/udamisi.

• Ni fani ambayo inatumiwa na mwandishi kutia chumvi katika mazungumzo. 

      Tashihishi/uhaishaji.

• Ni mbinu ya lugha ambayo kitu kisichokuwa na uhai hupewa sifa za kiumbe mwenye hai.

      Maswali ya balagha.

• Haya ni maswali yasiyohitaji majibu. Hapa mbusika anaweza kuwa anasema peke yake huku akijiuliza maswali kwa vile hakuna mhusika wa kumjibu.

Alama za dukuduku/mdokezo

• Ni mbinu ya kifani au kisanaa ambayo kwayo mtu husema baadhi ya maneno na kuacha mengine Hali hii inasababishwa na, kilio, hasira, kicheko, furaha, mchanganyiko na mazungumzo ya simu, hofu, au mtu kukatisha maneno kwa mfano.

 Nyimbo.

• Ni matumizi ya sauti zenye toni ya mahadhi ama ya juu au chini

 Majazi/ Majina ya Lakabu.

• Ni upaji wa mhusika jina kulingana na kazi yake, tabia yake, maneno yake, umri wake, mavazi yake pamoja na matendo yake,
• Jina Bwera lina maana ya umasikini yaani lilitokana na hali dhiki ya umasikini ya maisha ya wenyeji.kwa kilugha cha mandhari ya mwandishi neno bwera hutoka kwa neno ‘Obwera’ yaani umasikini.
• Jina kapota kwa kilugha cha abasukali ni mtu anayefanya kazi ya uhunzi.
• Jina kabafu ni mahali walikozikwa waliokuwa na ugonjwa wa ukoma, yaani hawazikwe karibu na watu wengine kulingana na sheria za utamaduni.
• Jina nyabugando ni sehemu palipo na miti yenye miba iitwayo”emighenge au amaghando”kwa kilugha cha mwandishi.
• Jina nyakahya, lilitokana na uwindaji wa wanyama kwa mbinu ya kuchimba shimo waliloita”obuhya”kwa kilugha cha wenyeji wa ufalme wa bunyangabo.
• Jina mwanzira ni mtu aliyezaliwa njiani kulingana na utamaduni wa ufame wa Bunyangabo.
• Jina musabuli ni mtu anayeokoa kulingana na kilugha cha utamaduni wa Bunyangabo kwamfano msichana mwanzira ndiye aliyeokoa kambale wakati alipozuiwa na muuaji mwanzira.
• Kapamba ni mtu aliyezaliwa wakati wa mvuno ya pamba.
• Mukalhu ni jina linalotokana na nyama iliokaushwa ikakauka.mukalhu alikuwa anapenda nyama aina hiyo na jina lake likatokana na tabia hiyo.
• Makuha ni mtu  mgumu kama mfupa.
• Mbaka ni mtu mwenye ubishi yaani anaye bishana sana,na hata hakubali kushindwa.

Dhihaka.

• Ni tamathali ambayo kwayo mtu kwa makusudi husema maneno kumbeza mtu mwingine. Dhihaka ni tofauti kidogo na kejeli kwa sababu maneno ya dhihaka yanasemwa kimzaha.

Taharuki .

• Ni mbinu ya kumwacha msomaji na hamu au mvuto ya kuendelea kusoma ili ane yanayofuata.

Tanbihi: Ikumbukwe kwamba mwongozo huu haubebi yote namna inavyojitokeza katika mchezo, kwa hivyo inakubidi wewe kama mtumiaji kusoma mchezo kwanza na kasha ukasome mwongozo kukusaidia kuelewa vipengele mbalimbali vinavyopatikana na ambavyo vimeangaliwa hapa ndani. Asante!!!.

UGANDAN HAS ENOUGH KISWAHILI TEACHERS- PARLIAMENTARY FORUM ON GENDER AND CULTURE BE INFROMED

For over 100 years, there has been a lot of rhetoric about the importance of Kiswahili and the urgent need to teach and use it in Uganda. The colonial rulers and post-colonial rulers held the same views during their term in office, but nothing was done thereafter, says Prof Nsookwa.

The commissions they constituted on Education came up with good recommendations concerning Kiswahili, but all remained on paper. Attempts by all the subsequent governments to implement the recommendations concerning Kiswahili since 1903 have proved futile.

Policies and policy guidelines for the implementation of Kiswahili have been designed over the years, but due to conflicting priorities and prejudice, all have either remained in writing, or have been contradicted thereafter.

EXCUSES GIVEN BY PEOPLE SOMETIMES WHICH ARE BASELESS

The kind of excuses being used against Kiswahili are neither logical nor relevant.

1. Some people argue that there are no Kiswahili books. This is untrue because there are very many Ugandan writers who have written books that are even being used in lower and upper secondary, they include:
2. Mr Agume Innocent, Dr Caroline Asimwe na Dr Innocent Yerindabo who wote Msingi wa umilisi Kitabu book one up to book 4 published by fountain publishers.
3. Dr Masereka Levi Kahaika na Mr Micah Bamugyeya who wote Kiswahili Murua published by vision publishers.
4. Mr Tukamuheebwa Acleo who published with Barook publishers.
5. Mr Vicent Muhereza who wrote Baraka za mama Published by Moran Publishers.
6. J. C. Nsookwa Kiswahili Mzizi P4-P7, published by Fountain Publishers.
7. Namirembe Jennifer Macmillan Primary Kiswahili P4-P6 MK Primary Kiswahili
8. Other writers are Johnpaul Arigumaho (Hadithi za Burudani), Simon Kawaida (Maisha ni Safari), Muhindo Augustin Bin Mali (Asali ya Siki), Dr Aidah Mutenyo (Mwanga), Dr Martin Mlei (Kiswahili book one up to book 4) and many others

• Recently on 24th April 2024, a section of parliamentary Forum on Gender and Culture concerned made false allegations that Uganda would have adopted Kiswahili but because it has scarcity of teachers. This allegation isn’t true and clear information was availed to the ministry of Gender Labour and Social development by CHAKITAU-UG recently.  

Secondary school teachers trained in Uganda are now over 50000. These were trained at Bishop Stuart University, Makerere University, IUIU-Mbale, KIU, UNIK, MMU, UPU, NTC-Kabale, Kabale University, Kyambogo University and many other universities that are teaching Kiswahili in Uganda.

• While others maintain that Kiswahili is a language of thieves, a language does not steal. It is the people who steal. There is no evidence to show that in all countries where people steal, it is Kiswahili language they use. Any language can be used for good or bad because it is just a mere means of communication
• Yet others say it is an Arab language, but all languages borrow just as Kiswahili did from many other languages.

MANY QUESTIONS

1. The only fundamental questions to be asked are:
2. What is the way forward for Kiswahili?
3. If teachers are scarce, have you employed the current unemployed ones?
4. Why use so much money in workshops on Kiswahili only to come out with nothing?
5. Why tell Ugandans that Kiswahili is a second official language while you have never taught it to them?
6. Can anybody spread a language in a country without teaching it in primary schools?

There is an old East African joke that Kiswahili was born in Zanzibar, grew up in mainland Tanzania, fell sick in Kenya, died in Uganda and was buried in Democratic Republic of Congo

On May 11, 2022, Charles Nuwagaba, professor of economics at Makerere University said, the joke’s origin is unknown, but whoever came up with it chose to kill Kiswahili, the language of the Swahili people, in Uganda because it’s the only one of the countries mentioned where Africa’s most spoken language isn’t a lingua franca. That’s changing, amid a national push to embrace it. “We need it for Uganda to be on equal footing with our sister states,”

After years of trying to incorporate Kiswahili into the school curriculum, Uganda has finally decided to make it mandatory. Lack of government commitment, a shortage of teachers and materials, and opposition from sections of the public have in the past hindered the introduction of the language into classrooms. But now the government is more committed, and opposition is waning. we are advocating for the start of Kiswahili in primary schools and examined at Primary Leaving Examinations (PLE).

Also, as Johnpaul Arigumaho and Simon Kawaida Swahili scholars in Uganda wrote proposals to different universities and degree awarding institutions to start teaching and mainstream Kiswahili in other courses, this we hope that will bring Uganda to the level of fitting in East African community as a member state since its the language approved by the community. This move should be supported by government through the Ministry of Education and Sports (MoES) together with National Council for Higher Education to enhance the development of Kiswahili language in Uganda.

WHY SHOULD KISWAHILI BE EMBRACED IN UGANDA

1. With foreign companies now engaging in more business dealings in African countries, and the continent set to see continued growth, some of these African languages may go on to become power languages – languages with the potential to wield real and considerable influence. Swahili is a key language.

• Swahili is spoken by over 100m people in Africa so it’s pretty hard to ignore a language that’s spoken by so many people. Its importance as a lingua franca is recognized by foreign media organizations such as the BBC, which broadcasts radio programs in Swahili. Radio Nyumbani in Kamwenge district, UBC tv, Voice of America and Deutsche Welle (DW) have adopted similar tactics in their attempts to appeal to readers on the continent.

• If you’re dealing with East Africa in any way, then it’s essential you take notice of the Swahili language.

• Swahili is a Bantu language and therefore spoken by many communities that inhabit the Great Lakes region and other areas of southeast Africa, including Tanzania, Kenya, Uganda, Rwanda and Mozambique. It’s particularly useful to have knowledge of Swahili if doing business in Kenya. The country is the largest economy in East and Central Africa and has seen massive growth in areas such as telecommunications in the last decade.

• Swahili is the national or official language of Tanzania, Kenya, Uganda and the Democratic Republic of the Congo, as well as being one of the official languages of the East African Community and African Union. It is a language of influence politically, economically and socially, and a knowledge of it can deepen business relationships. UNESCO has empowered it by scheduling 7th July as the international Kiswahili day. This shows how the language has gained momentum. We need to have it.

• Swahili plays an important part in education in several African countries. Uganda made Swahili a required subject in primary schools in 1992 and its now compulsory in lower secondary as directed by Uganda National Curriculum Development Centre early 2019. It is also a compulsory subject in Kenyan schools and a distinct academic discipline in many public and private universities. With the next generation of leaders, as well as consumers all speaking Swahili, ignoring it would be short sighted.

• Inter-African trade at this point in time is low. Poor transport connections and infrastructure have thus far capped business movements between African countries. However, as investment is made in improving logistics, trading languages will emerge to aid communication between different peoples. Swahili is well placed to become such a tool.

• Swahili will become a language associated with IT and technology and, as a result, arts and culture. As investment continues in IT infrastructure and mobile and online solutions in countries such as Kenya, the economy will grow. When an economy grows so do people’s spending power, their exposure to information and their inventiveness and creativity. The result will be a flourishing tech-culture scene expressed through Swahili. “Swahili hood” is a term already starting to make appearances online.

• Knowledge of Swahili will enhance the credibility of researchers interested in Africa. Areas such as big data, social media and digital information are growing and to gain critical insight into Africa’s evolving markets, having an understanding of Swahili will be very important.

1. The problem of multiplicity of languages in Uganda. The diglossic situations which perpetuate the supremacy of the language of colonisers at the expense of indigenous African languages; the neo-colonial elites who promote languages like English, French and Portuguese as languages that buttress their power. Getting Swahili as a national language would erase tribalistic tendencies in the country. Ignoring Swahili is being shortsighted.

Specific cases Dr Nsookwa noted when he was consulted by media.

1. Sir William Gowers, the then governor of Uganda in 1903 ordered the teaching of Kiswahili in schools and its use in public offices. A Kiswahili teachers’ college was established at Makerere in 1927, but nothing was done thereafter and the college closed in 1938.

• The Phelps Stokes Commission 1924/25 recommended the teaching of local languages including Kiswahili, but the recommendations were not implemented.

• Similar recommendations were made by the De-Bunsen commission, the Dela war and the castle commissions, but all remained on paper.

• The Kajubi Report 1989 recommended the teaching and use of Kiswahili, as a language that would promote greater unity, cut across tribal barriers and enhance regional cooperation. But the recommendations on Kiswahili have since been shattered.

• The White Paper and the Education Task Force all echoed these recommendations on the teaching of Kiswahili. Policies and policy guidelines were formulated as a way of implementing the teaching and use of Kiswahili in Uganda, but to date, the teaching of Kiswahili in primary schools has not started.

• Preliminary arrangements which were made as a way of implementing the formulated policies also halted without bearing fruits. For example, the Primary Teachers College (PTC) Kiswahili syllabus which was designed in 1996 was partially utilised and abandoned. Over 10,000 teachers who were trained using the same syllabus by Teacher Development and Management Systems (TDMS), a project which is under PIU in the Ministry of Education and Sports were abandoned. The teachers were trained in 10 core PTCs of phase 1-TV, but were examined in other subjects except Kiswahili. So, what was the role of teaching it?

• Communications from the permanent secretary concerning the speedy implementation of Kiswahili in primary schools, beginning 2007, did not bear fruit.

• The primary school Kiswahili syllabus which was launched in 2002 by the then Minister of Education and Sports, Hon. Kiddu Makubuya, was also abandoned.

• Kiswahili was promulgated the second official language of Uganda, but the parliamentary promulgation was not followed by any form of implementation.

1. Six representatives from Uganda participated in the drafting of the East African Kiswahili constitution bill. This exercise was intended to equip participants from East African partner states with the experience and skills of mobilising nationals towards the East Africa goals which include a common language, but nothing has been heard about this after the Nairobi meeting.

1. A diploma programme for training tutors in Kiswahili Diploma in Teacher Education (DTE) was designed at Kyambogo University in 1999 because of the urgent need of Kiswahili tutors, but was not implemented until the DTE structure was phased out.

1. A manual which was used to orient teachers on the primary school programmes in the year 2008. The C-TEP manual is a copyright of the Ministry of Education and Sports, but was funded by USAID.

13. Given this background, one can clearly conclude that the intention to teach Kiswahili in Uganda is, but mere rhetoric.

“We want every Ugandan schoolchild to have a working knowledge of Kiswahili,” says Angella Kyagaba, a senior curriculum specialist at the government-run National Curriculum Development Centre. Yes, we definitely want it, what should be done? My opinion on her statement is not to oppose or disregard her information but it has been in words and written policies but not implemented. The government should come up and implement the policies they set. This tendency of speaking and writing policies without being implemented in Uganda should stop and we start acting.

Uganda is a member of the East African Community, a regional intergovernmental organization founded in 1999 and headquartered in Tanzania. In 2016, the East African Legislative Assembly, the group’s legislative arm, passed a resolution urging the organization to amend its treaty “to provide for Kiswahili as one of the official languages of the community.” Its members also include Kenya, Tanzania, Burundi, Rwanda, South Sudan and DRC which recently was welcomed officially. In 2017, the organization’s Council of Ministers directed all member states to come up with national language policies to institutionalize Kiswahili as one of the official languages of the East African Community.

I think this should be started right away from primary levels of education. this tendency of everything comes step by step is ok, but relaxing on essential issues is a result of such ideology. How come the language which is recognized as 2nd official language is not even taught and assessed in lower levels of education where young people have quicker conception.

More than 200 million people worldwide speak Kiswahili. It’s already a national and official language in Kenya and Tanzania, which along with Uganda are founding members of the regional organization, and one of four national languages in DRC, which joined in March and signed the group’s treaty in April. In Kenya, the language is mandatory for the first 12 years of formal schooling. In Tanzania, it’s the language of instruction in primary school

In the past, many Ugandans, especially those who grew up in the ’60s and ’70s, strongly opposed Kiswahili because they associated the language with death and destruction. To some, it was a language of thieves. The negative sentiments originated in Uganda’s long history of coups and civil wars, which led to egregious human rights abuses. Some of the worst atrocities happened between 1971 and 1979, during the regime of Gen. Idi Amin, whose dictatorship might have killed as many as 300,000 Ugandans, according to Amnesty International, a United Kingdom-based human rights organization. While unleashing terror on civilians, soldiers communicated in Kiswahili. Amin himself was a speaker and a supporter of the language, famously saying that he wanted to introduce it to African Americans “to brainwash them from British colonials.”

Jocelyn Bananuka Ekochu, whose father was killed by Amin’s forces in 1972, says soldiers and police used Kiswahili as a status symbol that made them feel more powerful. “That is what tainted the language in the minds of Ugandans,” she says. “But it should be taught in schools to make it easy for us to communicate with our neighbors.”

“

The kingdom of Buganda, a monarchy within Uganda that is the home of Luganda, the country’s largest native language, has long opposed mainstreaming Kiswahili. In 2017, Noah Kiyimba, the kingdom’s spokesman, said Uganda didn’t need Kiswahili because most of the country already speaks Luganda. Now he says the kingdom is not against teaching Kiswahili in schools, though he still insists Luganda should be equally important. “Everywhere you go, you can find your way if you are using Luganda, so it should also be made an official language,” Kiyimba says.

President Yoweri Museveni is also doing his part by trying to convince Ugandans that Kiswahili is an important language. While giving a speech on African Integration Day on June 4, 2021, Museveni urged Africans to use Kiswahili as a way of unifying the continent. He described it as a “neutral language that belongs to nobody.”

Outside Uganda, Kiswahili is embraced as a language of unity. In November, the United Nations Educational, Scientific and Cultural Organization, known as UNESCO, designated July 7 as World Kiswahili Language Day.

July 7, 1954 is the day Tanganyika African National Union, a political party under the leadership of Mwalimu Julius Nyerere, declared that Kiswahili was an important tool in the fight for independence in what is now mainland Tanzania. Dr Asiimwe Caroline, the then a lecturer at Makerere University’s School of Languages, Literature and Communication, (currently the Secretary General East African Kiswahili Commission) said “the UNESCO recognition will help efforts to promote Kiswahili in Uganda. “This is going to improve our awareness campaign,” says Asiimwe, who has a doctorate in Kiswahili from the University of Dar es Salaam in Tanzania, and like many Ugandans goes by her family name first.

Kiswahili is gaining momentum in colleges and universities, says Gilbert Gumoshabe, the head of the Department for African Languages at Makerere University, where he says more than 500 students are studying the language.

“Students are realizing that diversification of skills, including acquiring new languages, improves their chances of employment,” he says.

There’s also growing interest in Kiswahili among young people outside the classroom. Faima Ibrahim and Justus Ochieng sit in front of computers, microphones and a control board in a cool soundproof room. Their ears are covered with headphones as they gesticulate wildly. They clearly enjoy what they do. Ibrahim and Ochieng are university students from Tanzania and Kenya, respectively. They are co-hosts of “Changamka na Vijana” (“Cheer with the Youth”), a Kiswahili program that airs every weekday on MCI Radio in Kampala.

Ibrahim, 23, says they are trying to get their Ugandan peers interested in learning Kiswahili. The best argument they have, she says, is that speaking Kiswahili has given them employment away from their home countries.

“Our age group knows that the creation of the East African Community is rapidly erasing the borders between our countries,” Ibrahim says. “We are going to be united by Kiswahili as the dominant medium of communication.

@Johnpaul Arigumaho- Mwalimu wa Kiswahili Nchini Uganda

CONGRATULATIONS ON YOUR WELL DESERVED SUCCESS. 

MY MESSAGE TO MAKERERE UNIVERSITY GRADUANDS FROM MWALIMU ARIGUMAHO JOHNPAUL

With immense pride and love I congratulate all Makerere University Graduands for reaching this milestone. Am so happy to share the excitement of your graduation day, and so very proud of you too. This is a huge step forward of your future, and I can’t wait to see you progress. I wish I could be with you but I hope you know am thinking about you and busy with work schedules. I have confidence that with continued hard work, you will be able to change the communities we are living in as we go the way, know the way and show the way.  Congratulations to your graduation and best wishes to your next adventure.

I take this chance to thank all the parents and caretakers for doing a great and charitable work to our dear graduands.

I tremendously thank the administration and leadership of the university led by Vice Chancellor Prof. Barnabas Nawangwe for lifting the greater heights of Makerere University.

WHAT DO YOU EXPECT AFTER GRADUATION? (money)

Usually, the general wish for every graduate is to get a graduate job, become self-employed and pursue a post graduate.  

I previously graduated with a masters degree in Swahili (FCH) from ISLAMIC UNIVERSITY IN UGANDA, I have an experience to share with you.

Given the increasing private and public cost of university education, households and nations are getting more interested in that type of education which has high potential for employment, I KEEP WITH UNANSWERED QUESITIONS?

Does the expansion of the university sector (GRADUATES) in Uganda look relevant to graduates’ employability?

Does expansion of the university sector (GRADUATES) in Uganda look relevant to available options of employment for graduates?

Is the expansion of the university sector (GRADUATES) in Uganda relevant to adequacy of skills which graduates need in the world of work?

The human capital theory suggests that, “education leads to the acquisition of productive skills, knowledge and other attributes which are of economics value not only to individuals who get high life time earnings, but also to nations which benefit in terms of growth in Gross Domestic Product (GDP)”.

Therefore, university education should equip graduates with productive skills which should increase graduates’ prospects for employment and earning and they should be able to make a measurable economic contribution to national wealth. The basic isn’t just mocking young graduates not to become job seekers but job creaters! From where?? Has the institution equipped a graduate with those skills of job creation? Is the education system in Uganda relevant to the employability?  Does it look relevant in the life of graduates?

The expansion of the University Sector in Uganda is characterized by the increase in the demand and supply of university education.

This increase in the demand and supply of university education is indicated by the rise in the number of students looking for university places. For instance, statistics from the Ministry of Education and Sports in Uganda indicate that total enrolment in Universities increased from 57,114 in 2002 to 345,000 in 2016 (MoES, 2018). On the other hand there is an increase in the number of public universities from 3 in 2002 to 9 in 2019. As of now they are about 11public universities in Uganda today and private universities are currently about 43 (NCHE, 2018).

However, there is concern that growth in university provision in Uganda has not been efficient at producing graduates who are relevant to the Ugandan labour market. This increase of graduate rates has contributed more worse to young people who move out there to look for jobs but the country they are in doesn’t allow-the slogan is whom do you know?

MY ADVICE.

With graduation quickly approaching, the thought of joining the adult world can be scary for graduating people like you. Whether you are going straight into a full time job, taking a gap year, completing an internship or unsure of what you want to be doing yet, graduation can come with some stress along with an immense amount of joy. 

By well knowing then Uganda you are living in Today, I advise you to;

Never stop learning

While school years may end, there are always more opportunities to grow and learn. Approach the future with an open mind and be willing to learn from those you encounter. Whether it is your boss, a co-worker, or mentor, always be open to learning from others. My mentor was and is Dr Asiimwe Caroline who was my lecturer linguistics at Bishop Stuart University -Kakoba but now is currently the Executive Secretary East African Kiswahili Commission.

Remember everyone’s path is different

There is no wrong way to start your adult life. While some graduates may score full-time jobs in far off places maybe through who they know or by luck, it is okay to take a post-graduate internship, work odd jobs or even take some time off before finding a job in your field. Everyone’s journey is different and no one has the same destination in the end. Don’t fall a failure because Johnpaul is not successful, pursue your own. Make small businesses and ovcourse people will despise you that a full graduate, let it be.

Invest in your relationships

After leaving MUK, friendships and relationships will change. Everyone is going their separate ways, and not living right next door anymore.  Maintaining these relationships will take more work, and it is important to remember to catch up with friends and make time for them as your lives take different routes. Plan for developmental talks not destructive and social media shouters.

Make yourself a top priority

The future is in your hands. Moving forward, you control your destiny and you will have to have your own back. Make sure to do what it best for yourself, and not anyone else. During a public lecture of 2021 at Bishop Stuart University in Mbarara, prof Mugisha who was the guest speaker said, “ make yourself  a person you want to be, don’t quash stones but rather build a cathedral” do the needful needful.

Take time to stop, look around and take it all in.

On 6th December during the public lecture of BSU ahead of graduation, one of my almnus Annah Atuhaire raised a concern that “In a context where what we have learnt don’t prepare us for the challenges we face, what are we supposed to do?” Her message was quite logical but informative, that, we are learning but as well not prepared to the challenges we are likely to face and how to solve them as I have mentioned in the previous segment. Let’s be prepared for everything and take a positive step in solving it.

Graduation is a special time, take a second to soak it all in. Feel the joy of accomplishing something amazing. But also accept the sadness that may come when embracing the future. Embrace any and all emotions that may come your way, and above all be proud of yourself because you will never relive a moment like this. There is a social media message that was trending, that graduate and later on you will know why we are working in mobile money kiosks, bars, making chapats, and selling things on streets. There for don’t be discouraged by some graduates who are failures, you can take your own.

I wish you good luck and nice graduation.

Johnpaul Arigumaho. Almnus 2016-2019.

Teacher of Kiswahili language. Kila la kheri. arigumaho810@gmail.com.

UDURUSU WA KARATASI YA KWANZA

P320/1

Ufahamu

Nathari

Ushairi

Simon T Kawaida

na

Johnpaul Arigumaho

@2022

 SEHEMU A: UFAHAMU

Ufahamu ni zoezi la kusoma, kuchambua, kutalii pamoja na kuchunguza maana na muktadha wa kifungu cha habari. Ni hali ya kusoma kwa makini kwa ajili ya kuelewa maana iliyomo katika ibara kwa kukadiria muktadha wa kifungo husika.

UMUHIMU WA UFAHAMU

• Humsaida msomaji kuelewa kifungu cha habari.
• Huimairisha uwezo wa msomaji wa kufikiri na kutekeleza mambo
• Humsaidia msomaji kupanua msamiati wake
• Humpa msomaji uwezo wa kuchanganua na kuchambua muktadha wa habari
• Huhifadhi historia
• Hupitisha ujumbe kwa kizazi baada ya kingine.
• Huburudisha msomaji/ jamii
• Hukuza stadi za lugha hasa kusoma.

VIPENGELE VYA UFAHAMU/ STADI ZA LUGHA

• Kusoma
• Kuandika
• Kuzungumuza
• Kusikiliza  

KUSOMA

Kusoma ni zoezi la kupitia kifungu cha habari ili kuelewa na kufahamu ujumbe uliomo kwa ajili ya kujibu maswali yatokanayo na kifungo husika.

AINA ZA KUSOMA

• Kusoma kwa ufahamu
• Kusoma kwa ziada

KUSOMA KWA UFAHAMU

Katika kusoma kwa ufahamu, mwanafunzi azingatie mambo yafuatayo;

• Asome kwa ufasaha
• Asome kwa makini
• Asome kimya kimya
• Asome upesi
• Asome kimakusudi; asome huku akijaribu kutafuta viini/ mambo muhimu katika kifungu cha habari
• Asome huku akibaini ujumbe, maudhui, mafunzo yaliyomo katika ibara.

Tanbihi: Kuna mambo yanayozuia kusoma kwa ufahamu, mambo hayo yanajulikana kama; vizuizi, pingamizi, au changamoto za ufahamu.

Msomaji msomaji yeyote anastahili kuepukana na vizuizi vya kusoma kwa ajili ya kufahamu wakati wa kusoma kifungu cha habari.

vizuizi hivi ni pamoja na;

• Kutumia vionyeshi kama vile vidole wakati wa kusoma
• Kusoma kwa sauti/ mnongono
• Kurudiarudia mafungu ya maneno yaliyosomwa kabla ya kumaliza kifungu kizima
• Kupekuapekua mafungu ya habari kama mtu anayesoma gazeti.
• Mwendo wa kichwa kutoka kushoto hadi kulia wakati wa kusoma.

UTARATIBU WA KUFUATA WAKATI WA KUJIBU MASWALI

• Soma maswali uliyopewa kutokana na kifungu cha habari
• Soma kifungu cha habari kwa makini
• Soma tena maswali huku ukitafuta viini/ mambo muhimu katika maswali hayo.
• Soma kifungu cha habari mara ya pili huku ukipiga misitari mahali ambapo viini ulivyovipata katika maswali vinapopatikana.
• Soma kifungu cha habari mara ya tatu huku ukilinganisha majibu na maswali yaliyoulizwa.
• Andaa majibu yako huku ukirejelea namna maswali yalivyoulizwa.
• Sasa andika majibu yanayolingana na maswali kwa ukamilifu.

SEHEMU B: NATHARI

Nathari ni tawi la fasihi linalotumia lugha ya kimaelezo, kimfululizo, lugha ya mjazo au lugha ya insha kuwasilisha ujumbe.

NYANJA AMBAMO NATHARI HUWEZA KUCHOPOLEWA

Tamthilia

Riwaya

Insha

Hadidhi fupi

Hadithi/ ngano

HADITHI/ NGANO

Hadithi au ngano ni utungo wenye visa vinavyosimuliwa kwa hadhira lengwa ili kupitisha ujumbe.

AINA / VIPERA VYA HADITHI

1. Khurafa / hurafa.

Hizi ni hadithi ambazo wahusika wake ni wanyama. Hadithi za aina hii, huangaziatabia za binadamu kupitia kwa wanyama. Wanyama hupewa uwezo wa kibinadamu kama vile kuongea, kufanya kazi, kufikiri, kuoa N.k

• Hekaya.

Hizi ni hadithi za kustajaabisha. Mhusika mmoja huwa mjanja au mwerevu kuliko wengine.

• Visakale

Hadithi za mashujaa wanaosifiwa katika jamii. Angalau mashujaa hawa huwa wamepigania jamii zaokatika vita dhidi ya jamii nyingine au katika vita vya kuikomboa jamii.

• Usuli.

Usuli husimulia asili / chanzo cha jambo Fulani kwa kuelezea kwa nini jambo hilo hutokea au kwa nini liko kama lilivyo. Kwa mfano, kwa nini binadamu hufariki?,kwa nini binadamu hana mkia? N.k

• Visasili.

Hizi ni ngano zinazoelezea asili / chanzo cha jambo Fulani. Visasili huelezea jinsi au namna jambo lilivyotokea. Kwa mfano, binadmu alitoka wapi?

Ukimwi ulianzaje?

• Ngano za mazimwi.

Wahusika katika ngano za aina hii ni mazimwi, majini, au majitu.

• Ngano za mtanziko

Katika aina hii, mhusika huwa katika hali ambapo hawezi kufanya uamuzi wa kuchagua kati ya vitu/ hali mbili zinazotatiza.

ANWANI/ KICHWA CHA NATHARI

Kichwa cha habari ni kiini/ jambo muhimu linalozungumziwa katika habari.

SIFA ZA KICHWA

1. Huandikwa kwa herufi kubwa.
2. Huwa na maneno machache yasiyozidi sita
3. Huhusiana na kiwiliwili
4. Huandikwa kwa lugha ya mjazo/ maelezo

UTARATIBU WA KUTUNGA KICHWA

1. Soma kifungu cha habari kwa makini
2. Jaribu kuchunguza muktadha wa habari.
3. Linganisha aya ya kwanza (utangulizi) na aya ya mwisho (tamati) kwa kutafuta muhtasari/ kiini
4. Toa kiini/ muhtasari (jambo muhimu) linalozungumziwa katika habari
5. Unda kichwa kinacholinga na muktadha wa habari uliyopewa huku ukirejelea sifa za kichwa kizuri.

TAMATHALI ZA USEMI

Tamathali za usemi zinagawika katika sehemu kuu mbili, yaani;

1. Mbinu / fani za lugha
2. Mbinu za sanaa

MBINU/ FANI/ MAPAMBO YA LUGHA

Huu ni uteuzi wa maneno ili kuifanya lugha iwe ya kuvutia au kupendeza.

Mbinu au fani za lugha ni pamoja na;

1.  Tanakali za sauti

Hii ni mbinu ya kutumia maneno yanayoiga sauti, au yanayoonyesha jinsi kitendo kinavyofanyika. Kwa mfano;

• Cheka kwa!Kwa!Kwa!
• Lia kwi! kwi! kwi!
• Bweka bwe! bwe! bwe!
• Funika gubigubi!
• Lala fo! fo! fo!

• Tashbihi

Hii ni mbinu ya kulinganisha vitu viwili au hali mbili kwa kutumia maneno ya kulinganisha kama vile; mithili ya, utadhani, ungefikiri, sawa na, mfano wa, kama Nk. Kwa mfano;

• Nguruma kama samba.
• Tembea mithili ya sungura.
• Alivyozungumza ungedhani ni mfalme.
• Alikuwa mnene mfano wa ndovu.
• Walivyomsifu ungefikiri wamjua.

• Isitiari/ Isitiara

Mbinu ya kulinganisha vitu viwili kwa kutumia kitenzi kisaidizi “ni”

au “kuwa”. Kwa mfano;

• Sara ni simba.
• Juma alikuwa nguzo yetu.
• Yesu ni ngome yangu.

• Jazanda

Ni kulinganisha vitu viwili moja kwa moja bila ya kuuinganisha kiunganishi chochote. Jazanda hutumia lugha ya mafumbo.

• Maisha bila mapenzi; chai bila sukari
• Mtoto mwenye kiburi; ardhi yenye mwamba.
• Elimu bila mali; mti usio na majani.

• Taashira

Matumizi ya lugha ya ishara kuwasilisha ujumbe fulani. Jina au kitu hutumika kumaanisha kingine chenye uhusiano nacho. Kwa mfano;

• Mwokozi wa mawazo- pombe
• Simba wa mwituni- mtu mkali
• Kamusi yenye miguu- mtu mwerevu
• Mkono wa chuma- utawala/ udikteta.
• Mchezo wa wakati- siasa

• Taswira

Matumizi ya lugha inayojenga picha za hali au jambo fulani akilini mwa msomaji au msikilizaji.

• Tashhisi/ Uhaishaji

Mbinu ya kukipa kitu, hali, au mnyama sifa za kibinadamu; kama vile kulima, kufikiri, kusoma, kuandika, kuimba Nk.

Kwa mfano;

• Sharia zimemchunga kwa macho makali.
• Ng’ombe wangu ameanza kulalamika.

• Chuku

Ni mbinu ya kutumia maneno yenye kutilia chumvi kitu au hali fulani kwa ajili ya kusisitiza ujumbe au kusifia kitu. Kwa mfano;

• Sifa ni mrembo kama malaika.
• Bwaba suhula alikuwa gwiji wa magwiji.
• Kelele zake zikazidi mpaka zikawakera wafu.

• Takriri

Mbinu ya kurudiarudia neno au maneno ili kusisitiza ujumbe fulani. Kwa mfano;

• Nasema nenda, nenda mjinga wee!
• Alicheka akacheka mpaka tumbo lilipoanza kumuuma.
• Sitaki sitaki sitaki kusikia mambo yako.

1.   Inadi.

Mbinu ya kurudiarudia maneno kwa ajili ya kumdharau, kukejeli, kubeza au kumkasirisha mtu.

1.    Kejeli.

Mbinu ya kumdharau au kumbeza mtu.

1.    Majazi.

Tabia, hadhi, kazi, mwenendo au matendo ya mtu kuambatana na jina lake.

Mifano ya majina ni kama;

• Majuto
• Mapepe
• Mateso
• Matege
• Kijakazi
• Karisa

1.  Lakabu

Mbinu ya mhusika kubandikwa jina na wahusika wengine au yeye mwenyewe kujibandika jina linalooana na tabia, hadhi, mwenendo, kazi, au matendo yake.

1.  Semi

Fungu la maneno linalotumiwa kutoa maana nyingine badala ya ile ya maneno husika katika kifungu. Kuna aina mbili za semi, yaani;

1. Nahau

Nahau ni semi ambazo huwa na kitenzi katika muundo wake. Kwa mfano;

• Kula kalenda
• Mwaga unga
• Bugia chumvi nyingi
• Lala kifudifudi
• Enda segemnege
• Kata roho
• Vunjika moyo

• Misemo

Msemo ni semi ambazo hazina kitenzi katika muundo wake. Mara nyingi misemo huundwa kutumia nomino/ majina. Kwa mfano;

• Kifo cha mbwa
• Kitendo cha samba
• Wahenga na wahenguzi
• Chanda na pete
• Macho na pua
• Macho ya mwewe
• Pua ya paka
• Usingizi wa maisha.

1.    Methali

Maneno ya hekima yenye maana fiche au maana inayofumba. Kwa mfano;

• Hatesi mtesa akafululiza.
• Fadhila za punda ni mateke
• Mpanda ngazi hushuka.
• Siku za mwizi ni arubaini.
• Mama wa kambo si mama.

1.    Maswali ya balagha/ Tashtiti

Haya ni maswali yanayoulizwa na mwandishi au mhusika yasiyohitaji majibu. Kwa mfano;

• Umenichukia mimi?
• Kweli nimekuwa maskini?
• Baba yangu amefariki?
•  
•    Uzungumzi nafsiya.

Mhusika huzungumza peke yake aama kwa kuongea au kuwaza/ kufikiri ndani ndani.

1.    Utohozi

Hii ni mbinu ya kuswahilisha maneno ya lugha ngeni ili yatamkike kama ya Kiswahili. Kwa mfano;

1. Kiingereza                                                        Yaliyotoholewa
2. Skirt                                                                                     sketi
3. Computer                                                                           kompyuta
4. Aeroplane                                                                           eropleni
5. Shirt                                                                                     shati
6. Radio                                                                                    redio

• Kiarabu                                                                              Yaliyotoholewa 
• Hakk                                                                                      haki
• Bustan                                                                                   bustani
• Bint                                                                                        binti
• Khmsin                                                                                  kheri/ heri
• Ardh                                                                                       ardhi

1.    Mazda

Mbinu ya kurefusha maneno ili kusawazisha mizani. Kwa mfano;

Mazda                                                                                      Kiswahili Sanifu

• Kinapendekeza                                                                   kinapendeza
• Taabu                                                                                   tabu
• Enenda                                                                                 enda
• Muana                                                                                  mwana.

•    Inkisari

Mbinu ya kufupisha maneno ili kusawazisha mizani na vina. Kwa mfano;

Inkisari                                                                                    Kiswahili Sanifu

• Sende                                                                                   usiende
• Pendo                                                                                   upendo
• Penzi                                                                                     mapenzi
• Twali                                                                                     tulikuwa
• Nali                                                                                        nilikuwa
•    Ritifaa

Kuzungumza na mtu aliyefariki au asiyekuwepo kana kwamba yupo karibu na mzungumzaji. Kwa mfano;

• Mama huko uliko sitakusahau.
• Mbona ulifariki mapema?

•  Matumizi ya lahaja

Hivi ni vilugha vya wasemaji mbalimbali wa Kiswahili kutokana na ama mahali wanakoishi, kiwango cha ustaarabu au miingiliano ya Kiswahili na lugha nyingine karibu na wasemaji wa Kiswahili. Kwa mfano;

1. Kiungwana                                                                          Kiswahili sanifu
2. Mayi                                                                                      maji
3. Kuya                                                                                       kuja
4. Vala                                                                                        vaa
5. Yulu                                                                                        juu

• Kirufiji                                                                                   Kiswahili sanifu
• Ntu                                                                                         mtu
• Habali                                                                                     habari
• Nzuli                                                                                        nzuri

•  Kuboronga lugha

Mbinu ya kutobanwa na kanuni za lugha sanifu.

1. Kuchanganya Ndimi                                                                  Kiswahili Sanifu
2. Ng’ombe hiing’ombe huyu
3. Kipofu hiki                                                                                   kipofu huyu
4. Mtu ya kimathi                                                                           mtu wa kimathi

• Kubadilisha Mpangilio Wa Maneno         Kiswahili Sanifu
• Ya nyuma sehemu                                                                    sehemu ya nyuma
• Unalia mbona?                                                                          Mbona unalia?
• Huko alienda                                                                              alienda huko
• Sana amelia                                                                                amelia sana

•    Tabdila

Mbinu ya kubadili umbo/ tahajia ya neno kwa ajili ya kusawazisha vina. Kwa mfano;

       Tabdila                                                                                             Kiswahili Sanifu

• Kabidha                                                                                        kabidhi
• Juwa                                                                                              jua
• Fikiriya                                                                                          fikiria

•    Tasfida

Mbinu ya kuficha maneno ambayo ni vigumu kutamka; kuficha aibu.

Mfano ameenda kwa haja ndogo hutumiwa badala ya kuweka neno zito la aibu “kukojoa au kunya”

•  Mseto/ kuchanganya ndimi

Kuweka neno la lugha ngeni katika sentensi ya Kiswahili kwa mfano;

• Mwangalie huyo brown
• Nakupenda sana uncle

•    Kuhamisha ndimi

Kuingiza sentensi au kifungu cha lugha ngeni katika kazi ya kiswahiil. Kwa mfano;

• Baba yako ni mtu mzuri sana. He is a very happy man.

•    Nidaa (!)

Mbinu ya kutumia alama ya mshangao. Kwa mfano;

• Kumbe ni wewe!
• Toka hapa mzoga wee!
• Amekufa!

•    Dailojia

Mbinu ya wahusika wawili au Zaidi kusemeza katika kazi ya fasihi. Mbinu hii hujitokeza moja kwa moja katika tamthilia.

•    Monolojia

Mbinu ya kutumia lugha ya masimulizi, maelezo, katika fasihi. Mbinu hii hutumika sana katika nathari.

MBINU ZA SANAA

Hizi ni mbinu ambazokuzitambua unastahili kusoma anghalau kazi nzima ya fasihi. Hizi ni pamoja na;

1. Taharuki

Hali ya kuweka msikilizaji / msomaji katika hali ya kutaka kujua ni nini kikichofuatia.

• Sadfa

Kugonga kwa vitendo viwili vinavyohusiana kama kwamba vilikuwa vimepangwa japo havikupangwa.

• Mbinu rejeshi/ kisengere nyuma

Mhusika au mwandishi huelezea kisakilichokuwa kimetendeka kabla ya kile anachosimulia.

• Utabiri/ kisengere mbele.

Mbinu ya kuangazia mbele kwa kutabiri jinsi mambo yatakavyokuwa siku zijazo.

• Ndoto/ njozi

Mbinu ya kutumia ndoto kutabiri mambo yatakayotokea.

• Nyimbo za mashairi

Hizi ni sauti za lahani zinazotumikakuburudisha msomaji/ msikilizaji.

• Upeo wa juu

Matukio kufanyika kulingana na mapendekezo au matarajio ya msomaji/ msikilizaji.

• Upeo wa chini

Matukio kufanyika kinyume na matarajio au mapendekezo ya msomaji/ msikilizaji.

• Kinaya

Mbinu ya wahusika kufanya mambo kinyume na matarajio ya msomaji.

1.  Matangulizi

Mbinu ya kuanza kazi ya fasihi kwa kuanza na sehemu ambayo ingetumiwa katikati au mwishoni.

MTINDO WA NATHARI

Mtindo wa nathari huzingatia mambo yafuatayo;

1. Aina ya wahusika:
2. Binadamu
3. Wanyama
4. Ndege
5. Mazimwi
6. Malaika. Nk

• Aina ya hadithi:
• Khurafa
• Hekaya
• Visakale
• Usuli
• Visasili
• Mtanziko. Nk

• Muundo wa hadithi
• Msago ( muundo wa moja kwa moja)
• Muundo rukia
• Hadithi changamano
• Muundo rejea/ matangulizi

• Nafsi:
• Nafsi ya kwanza
• Nafsi ya pili
• Nafsi ya tatu

TONI

Toni ni sauti ya kiwango cha juu na chini. Toni huwa ama ya mwandishi au mhusika katika kazi ya fasihi.

AINA ZA TONI

Toni ni za aina mbili, yaani;

1. Toni ya juu
2. Toni ya chini

Tanbihi: Toni huathiriwa na hisia/ hali na mazingira aliyomo mhusika au mwandishi. Kwa mfano;

• Toni ya juu ya furaha
• Toni ya chini ombelezi
• Toni ya chini bembelezi
• Toni ya juu chochezi
• Toni ya juu chokozi
• Toni ya chini ya huzuni
• Toni ya chini ya huruma
• Toni ya chini nyenyekevu
• Toni ya juu ya uchungu
• Toni ya juu changamfu
• Toni ya chini ya mapenzi
• Toni ya juu ya kuamrisha
• Toni ya juu ya majigambo
• Toni ya juu ya hasira.

HISIA

Hisia ni hali inayomuathiri mhusika/ mwandishi au msomaji kwa namna fulani.

AINA ZA HISIA

Hisia ni za aina mbili yaani;

1. Hisia hai
2. Hisia za kubuni

HISIA HAI

Hizi ni hisia ambazo humkumba msomaji au msikilizaji wakati wa kusikiliza/ kusoma kifungu cha habari. Hisia hai ni pamoja na;

• Hisia ya mapenzi
• Hisia ya huzuni
• Hisia ya uchungu
• Hisia ya huruma
• Hisia chukivu
• Hisia ya hasira.

HISIA ZA KUBUNI

Hizi ni hisia ambazo msomaji au msikilizaji humpachika mhusika au mwandishi baada ya kutambua hali au mazingira aliyomo. Hisia za kubuni ni pamoja na;

• Hisia ya uchungu
• Hisia ya hasira
• Hisia ya huruma
• Hisia ya mapenzi
• Hisia chukivu
• Hisia huzuni
• Hisia ya fedheha

HALI/ MAZINGIRA YA MWANDISHI/MHUSIKA

Ni namna mhusika/ mwandishi anavyoonekana. Kwa mfano;

• Hali ya machafuko
• Hali ya mawazo
• Hali ya ulevi
• Hali ya majuto
• Hali ya majigambo
• Hali ya huzuni
• Hali ya wasiwasi
• Hali ya mtanziko
• Hali ya furaha
• Hali changamfu
• Hali nyenyekevu
• Hali ya mapenzi
• Hali ya maombolezi
• Hali ya fedheha.

MTAZAMO

Mtazamo ni mawazo ya mtu juu ya jambo fulani. Mtazamo ni wa aina mbili, yaani;

1. Mtazamo hasi

Huu ni mtazamo duni au mbaya kuhusu jambo fulani

• Mtazamo chanya

Huu ni mtazamo mzuri kuhusu jambo fulani.

DHAMIRA/ NIA/ NASABA/ MADHUMUNI/ MAKUSUDI/ MALENGO/ SHABAHA/ MATARAJIO YA MWANDISHI

Dhamira ni kile kitu kilichomsukuma mwandishi kuandika kazi yake. Mtunzi/ mwandishi anaweza kuwa na dhamira ya kuonya, kutahadharisha, kukemea sifa potofu, kuelimisha, kuzindua, kuliwaza. Nk

SEHEMU Ch:  USHAIRI

Ushairi ni kazi ya Sanaa inayotumia lugha ya mkato au lugha teule na mpangilio wa maneno unaokiuka sheria au kanuni za sarufi.

AINA ZA USHAIRI

Ushairi huainishwa katika aina mbili yaani;

1. Mashairi arudhi/ mashairi ya kimapokeo/ mashairi ya kijadi
2. Mashairi huru/ masivina/ mapingiti

1. MASHAIRI ARUDHI/ MASHAIRI YA KIMAPOKEO/ MASHAIRI YA KIJADI

Mashairi arudhi ni mashairi ambayo huzingatia arudhi/ sharia/ kanuni za utunzi.

Kanuni za utunzi wa mashairi ni zifuatazo;

• Urari wa vina
• Ulinganifu wa mizani
• Mpangilio wa mishororo
• Mpangilio wa vipande

• MASHAIRI HURU/ MASIVINA/ MAPINGITI

Haya ni mashairi ambayo hayafuati arudhi za utunzi wa mashairi.

ISTILAHI/ VIPENGELE VYA KISHAIRI

Istilahi ni msamiati wa maneno yanayotumika katika uwanja wa ushairi. Kwa mfano;

1. Shairi (mashairi)

Shairi ni utungo wa sanaa unaotumia lugha teule na mpangilio wa maneno usiofuata sharia/ kanuni za sharia.

• Ubeti (beti)

Hiki ni kifungu cha maneno kinachoundwa kwa idadi fulani ya mishororo.

• Kina (vina)

Vina ni silabi za namna moja au zenye matamshi mamoja zinazopatikana mwishoni mwa kila mshororo.

• Mizani

Mizani ni silabi zilizomo katika mshororo.

• Kipande (vipande)

Ni kisehemu kimoja cha mshororo kinachogawika kwa kutumia kipumuo (mkato).

Kila kipande hupewa jina kutokana na nafasi yake au mwanya kinamokaa katika mshororo.

• Ukwapi– kipande cha kwanza katika mshororo
• Utao– kipande cha pili katika mshororo
• Mwandamizi– kipande cha tatu katika mshororo
• Ukingo– kipande cha nne katika mshororo
• Mshororo (mishororo)

Huu ni msitari mmoja wa maneno katika ubeti. Mishoror hutofautishwa katika ubeti kama vifuatavyo;

• Mwanzo/ fatahi/ kifunguo– mshororo wa kwanza katika ubeti.
• Mloto– mshororo wa pili katika ubeti.
• Mleo/ Mlea– Mashororo wa tatu katika ubeti.
• Kituo– Mshororowa mwisho.

Tanibihi: kituo huainishwa katika mikondo miwili, yaani.

1. Kibwagizo/ kiitikio/ pambio/ mkarara/ bahari

Kibwagizo ni mshororo unaorudiwarudiwa katika kila ubeti.

• Kimalizio/ kiishio

Huu ni mshororo wa mwisho unaobadilikabadilika.

• Bahari

Neno bahari linaelekeza maana nne katika ushairi, yaani;

Maana 1: Bahari ni tanzu au majina ya mashairi kama vile; Mtiririko, mathnawi, ukawafi, ukara. Nk

Maana 2: kituo cha utenzi huitwa utenzi.

Maana 3: vina vya kituo cha utenzi pia huitwa bahari.

Maana 4: bahari ni jina jingine kumaanisha kibwagizo.

• Diwani

Diwani ni kitabu cha mashairi.

• Utoshelezi

Ni ukamilifu wa mawazo au fikra katika kila ubeti.

1.  Muwala

Ni mtiririko na mpangilio wa mawazo na visa kutoka ubeti hadi mwingine.

1.  Muktadha

Ni namna jambo limetumiwa/ zungumziwa katika kifungu cha maneno.

1. Urari

Urari ni ulingano, usawa, au mpangilio maalum wa vipengele fulani katika utungo. Urari huzingatia mambo kama:

• Uwiano/ urari wa vina.
• Ulinganifu wa mizani
• Ulinganifu wa vipande
• Mpangilio wa mishororo

1.  Lugha ya mkato/ lugha teule

Hii ni lugha iliyobanwa, finyangwa, borongwa, teuliwa au ilyochanganywachanganywa.

1.  Lugha ya nathari

Hii ni lugha ya mjazo, mfululizo au lugha ya maelezo. Ni lugha yenye matumizi ya kanuni au sharia za sarufi.

1.  Uchambuzi

Ni kuzungumzia maandishi kwa kufafanua nje na ndani.

SIFA ZA MASHAIRI

• Mashairi huimbika au hughanika
• Hutumia lugha teule au lugha ya mkato
• Hukiuka kanuni za sarufi
• Hutumia maneno yanayonata pamoja na kuvutia.
• Hutumia mapigo au sauti za lahani
• Huzingatia mbinu za utunzi.

UMUHIMU WA MASHAIRI

• Huhifadhi historia kwa vizazi vya mbele.
• Huhamasisha jamii
• Huzindua na kuliwaza jamii.
• Huelimisha na kutoa maarifa kuhusu jambo fulani
• Hukuza ukwasi wa lugha
• Hupisha ujumbe
• Huonya, hushauri, hutahadharisha pamoja na kutoa mwelekezo kuhusu maadili ya jamii.
• Hukemea na kukejeli sifa potofu

AINA ZA MASHAIRI

Mashairi ya Kiswahili huainishwa kulingana na idadi ya mishororo iliyomo katika beti za shairi. Aidha, shairi haliwezi kuwa la aina mbili. Zifuatazo ni aina mbalimbali za mashairi.

1. Tathmina (umoja)

Shairi la mshororo mmoja katika kila ubeti.

• Tathnia (uwili)

Shairi la mishororo miwili katika kila ubeti.

• Tathilitha (utatu)

Shairi la mishororo mitatu katika kila ubeti.

• Tarbia (unne)

Shairi la mishororo mine katika kila ubeti.

• Takhmisa (utano)

Shairi la mishoror sita katika kila ubeti.

• Tasdisa (usita)

Shairi la mishororo sita katika kila ubeti.

• Usaba (tasbia)

Shairi la mishororo saba katika kila ubeti.

• Unane  (naudia)

Shairi la mishororo minane katika kila ubeti.

• Utisa (telemania)

Shairi la mishororo tisa katika kila ubeti.

1.  Ukumi (taashuri)

Shairi la mishororo kumi katika kila ubeti.

BAHARI ZA MASHAIRI

Bahari ni tanzu au majina ya mashairi. Mashairi hupewa majina kutokana na;

1. Idadi ya mizani katika mshororo
2. Mpangilio wa vina
3. Idadi ya vipande
4. Mpangilio wa maneno

BAHARI KUTOKANA NA IDADI YA VIPANDE

1. Utenzi (tenzi)

Hili ni shairi la kipande kimoja. Tazama michoro

Ubeti wa kwanza:               ………………………………………

                                             ………………………………………

                                              ……………………………………… 

Ubeti wa pili:                        ……………………………………..

                                                  …………………………………….

                                                  …………………………………….

• Mathnawi

Shairi la vipande viwili katika kila ubeti. Tazama michoro

Ubeti wa kwanza:                     ………………….,    …………………….

                                                  ………………….,     ……………………

                                                  ………………….,      ……………………

                                                  ………………….,     …………………….

Ubeti wa pili:                           ………………….,     …………………….

                                                   …………………,      …………………….

                                                   …………………,       ……………………

                                                    ………………..,       ……………………

• Ukawafi

Shairi la vipande vitatu katika kila ubeti. Tazama michoro.

Ubeti wa kwanza:                 

 ……………….,    ………………..,     ………………….

  ……………….,    ………………..,    …………………

   ….………………,     ……………….,    ……………….

Ubeti wa pili:                          

 ……………….,     ……………….,       ………………

 ………………..,     ……………….,     ……………..

  ………………..,     ……………….,      ……………..

• Mauve/ bantudi

Shairi la vpande vinne katika kila ubeti. Tazama michoro

Ubeti wa kwanza:               

Ukwapi

……………,   ……………….,   ………………..,  ……………….

……………..,   ……………….,    ………………..,   ………………

 ……………..,    ………………,    …………………,    ……………..

Ubeti wa pili:

……………..,   ……………….,   …………………,    ………………

……………..,   ……………….,   …………………,   ……………….

……………..,    ………………,    …………………,   ………………

BAHARI KUTOKANA NA MPANGILIO WA VINA

1. Mtiririko.

Shairi ambalo vina vyote vya ndani na vya nje hukaririwa/ hurudiwarudiwa kutoka mwanzo hadi mwisho wa shairi. Tazama michoro.

Ubeti wa kwanza:

 …………………………….ta, ……………………………pa

  …………………………….ta, ……………………………pa

 …………………………….ta,   ……………………………pa

Ubeti wa pili:

…………………………….ta,   …………………………….pa

…………………………….ta,   ……………………………pa

…………………………….ta,   ……………………………pa

• Ukara

Shairi ambalo vina vya kipande kimoja vinakaririwa/ vinatiririka na vya kipande kingine vinabadilikabadilika/ vinahitilafiana. Tazama michoro.

1. Ubeti wa kwanza:

………………………ka,   ……………………..sa

 ………………………ka,   ……………………..sa

  ………………………ka,   ……………………..sa

• Ubeti wa pili:

   ……………………..ka,    …………………….ta

    ……………………..ka,    …………………….ta

    ………………………ka,   …………………….ta

Mfano wa pili

• Ubeti wa kwanza:               

 ……………………….ma,   …………………na

            ……………………….ma,   ………………….na

            ……………………….ma,    …………………na

             Ubeti wa pili:

……………………….te,   ……………………na

 ………………………te,    ……………………na

  ………………………te,    ……………………na

• Ukaraguni

Shairi ambalo vina vyake vyote vya nje na vya ndani hubadilikabadilika kutoka mwanzo hadi mwisho wa shairi. Tazama michoro

Ubeti wa kwanza:

………………………..tu,   …………………….pi   

………………………..tu,   …………………….pi

………………………..tu,   …………………….pi

Ubeti wa pili:

  ………………………..ka,   ……………………la

   ………………………..ka,    …………………..la

    ………………………..ka,    …………………..la

• Mkararaguni

Shairi ambalo kila ubeti hwa na vina vyake kivyake. Vina vikipatikana katika ubeti mmoja haviwezi kupatikana tena katika ubeti mwingine hadi mwisho.

Kawaida ya mkararaguni ni kwamba vina vyote vya nje na vya ndani hubadilikabadilika kutoka mwanzo wa shairi hadi mwisho.

BAHARI KUTOKANA NA IDADI YA MIZANI

1. Kisarambe

Shairi la mizani kumi na sita katika mshororo, yaani; (-8, -8). Kwa mfano;

(Ba-do sa-fa-ri ni nde-fu), (wa-sa-fi-ri tu-si-cho-ke)

( -8 )                                         ( -8 )

• Kikai

Shairi la mizani kumi na mbili. Shairi la kikai lina mikondo mitatu yaani;

1. Kipande cha kwanza huwa na mizani nane na cha pili huwa na mizani nne, yaani;   (-8, -4). Tazama mfano;
2. (Bi-na-da-mu     a-te-nda-ye), (ma-te-ndo-ye)

                                      (-8)                                   (-4)

• Kipande cha kwanza huwa na mizani nne na cha pili huwa na mizani nane, yaani;   (-4, -8). Tazama mfano;
• (Si-ki-li-za),(e-we   mu-e-nye   ki-bu-ri)

(-4)                              (-8)

• Vipande vyote viwili huwa na mizani sita sita, yaani; (-6, -6). Kwa mfano
• (Mu-we-za   na   mwe-ma),  (ni-m-nye-nye-ke-le)

                                   (-6)                                          (-6)

BAHARI KUTOKANA NA MPANGILIO WA MANENO

1. Kikwamba

Hili ni shairi ambalo neno au maneno hurudiwarudiwa katika mwanya maalum. Neon laweza kurudiwarudiwa mwanzoni mwa kila mshororo, katikati, au mwishoni mwa kila mshororo. Pia laweza kujitokeza mwanzoni mwa kila ubeti.

MIKONDO YA KIKWAMBA

• Neno kujitokeza mwanzoni mwa kila mshororo. Kwa mfano;

Ubeti wa kwanza:        jiwe……………..,    …………………..

                                     Jiwe……………..,    ………………….

                                     Jiwe……………..,    ………………….

                                     Jiwe……………..,     ………………….

Ubeti wa pili:              jiwe………………,     ………………….

                                     Jiwe………………,     ………………….

                                     Jiwe………………,     ………………….

                                     Jiwe………………,      …………………

• Neno kujitokeza katikati ya mshororo. Kwa mfano;

Ubeti wa kwanza:     

 ……………mama,    ………………….

  …………..mama,     ………………….

   …………..mama,     ………………….

Ubeti wa pili:

  ………….mama,     ………………….

………….mama,     ……………………

………….mama,     …………………….

• Neno kujitokeza mwishoni mwa kila mshororo. Kwa mfano;

Ubeti wa kwanza:

………………………,    ……………..jina

………………………,    ……………..jina

………………………,    ……………..jina

Ubeti wa pili:

………………………,    ……………..jina

………………………,    ……………..jina

………………………,    ……………..jina

• Neno kujitokeza mwanzoni mwakila ubeti. Kwa mfano;

Ubeti wa kwanza:      chema……………,    ……………………

                                      ………………………,    ……………………

                                      ……………………….,    …………………..

                                      ……………………….,    ……………………

Ubeti wa pili:              chema…………….,    ………………………..

                                      ……………………….,    ……………………

                                      ……………………….,    ……………………

                                      ……………………….,    ……………………

• Pindu/ Mkufu

Pindu ni shairi ambalo neno au maneno ya mwisho katika kipande hufanywa neno au maneno ya kwanza katika kipande kinachofuatia.

MIKONDO YA PINDU

• Mizani mbili katika neno la mwisho la kipande kinachotangulia kufanywa neno la kwanza katika kipande kinachofuatia. Kwa mfano;

 …………………..madhehebu,   hebu…………………………………

 …………………………..wajibu,    jibu………………………………..

 …………………….mahabubu,    bubu………………………………..

 …………………………..sahibu,     hibu………………………………

 …………………………..sababu,     babu……………………………..

……………………………katibu,      tibu……………………………….

……………………………nasibu,      sibu……………………………….

  ………………………….skurubu,      rubu……………………………..

• Neno la mwisho katika kituo cha ubeti unaotangulia kufanywa neno la kwanza katika ubeti unaofuatia. Tazama michoro.

         ………………………………………,    …………………………………….

          ………………………………………,    …………………………………….

         ………………………………………,    …………………………………….

          ………………………………………,    …………………………hakomi.

 Hakomi………………………..,     ……………………………………….

   …………………………………….,     ……………………………………….

  ……………………………………..,    ……………………………………….

    ……………………………………..,    ……………………………………….

• Kipande cha mwisho cha kituo katika ubeti unaotangulia kufanywa kipande cha kwanza katika ubeti unaofuatia. Tazama michoro

         …………………………………….,    …………………………….

         ……………………………………..,   …………………………….

         ……………………………………..,    …………………………….

           ……………………………………..,    yako mbeleni mauti.

           Yako mbeleni mauti,     ……………………………………..

          …………………………….,     ………………………………

          …………………………….,     ………………………………

           …………………………….,     ……………………………..

• Mkarara

Neno, kipande, au mshororo hurudiwarudiwa mwanzoni mwa kila ubeti na kukaririwa mwishoni mwa ubeti huo.

BAHARI NYINGINEZO

1. Sakarani

Ni shairi la bahari Zaidi ya moja.

• Msuko

Ni shairi la kituo kifupi.

• Sabilia

Shairi ambalo lina kituo kinachobadilikabadilika. Shairi lenye kimalizio/ kiishio katika kila ubeti.

• Ngonjera

Shairi la majibizano kati ya wahusika wawili au Zaidi.

• Malumbano

Shairi la mjadala; mshairi mmoja hujitokeza waziwazi kumpinga mshairi mwingine.

• Madhuma

Shairi ambalo ukwapi hutoa hoja na utao suluhisho.

• Guni

Shairi lenye kasoro au lenye makosa ya arudhi za utunzi wa mashairi.

• Mashairi huru/ masivina/ mapingiti

Mashairi yasiyofuata arudhi/ sharia/ kanuni za utunzi.

UHURU WA MSHAIRI/ KIBALI CHA MSHAIRI/ IDHINI YA MSHAIRI/ UKIUKAJI WA SARUFI

Mshairi ana uhuru Fulani usioruhusiwa katika maandishi mengine. Uhuru huu humuwezesha mtunzi kukiuka lugha wakati anapobanwa na sharia za sarufi. Vifuatavyo ni vipengele vya uhuru wa mshairi.

1. Kuboronga sarufi

Huu ni uhuru wa kuchanganya ngeli pamoja na kubadilisha mpangilio wa maneno kwa lengo la kusawazisha vina.

1. Kuchanganya ngeli

Kiswahili sanifu                                                            kuboronga sarufi

• Magari hayo                                                            magari hizi
• Waya huu                                                                 waya hii
• Ng’ombe hawa                                                        ng’ombe hizi
• Mtu huyu                                                                  mtu huu
• Kitabu hiki                                                                 kitabu hii
• Kubadilisha mpangilio wa maneno

Kiswahili sanifu                                                             kuboronga sarufi

• Sehemu ya nyuma                                                    ya nyuma sehemu
• Babu analia sana                                                       amelia sana babu
• Moyo umejaa pendo                                                moyo pendo umejaa
• Mbona umelimatiya?                                               Umelimatiya mbona?
• Nakupenda tena asana                                               tena sana nakupenda
• Mazda

Ni uhuru wa kurefusha maneno kwa ajili ya kuzidisha mizani katika neon bila kupotosha maana asili. Mazda huhusisha mambo yafuatayo.

1. Kutumia maneno ya umbo ndefu badala ya yale ya umbo fupi.

Kiswahili sanifu                                                                mazda

• Mke                                                                                  harimu
• Wimbo                                                                             kasida
• Mtu                                                                                   kaumu
• Neno                                                                                 kauli
• Mwisho                                                                            hatima
• Kuzidisha silabi za neno. Kwa mfano;

Kiswahili sanifu                                                               mazda

• Jini                                                                                 ajinani
• Remba                                                                           rembesha
• Tabu                                                                               taabu
• Tanzia                                                                            taanzia
• Pulika                                                                             pulikiza
• Mwendawazimu                                                          muendawazimu
• Enda                                                                               enenda

• Inkisari

Huu ni uhuru wa kufupisha maneno kwa ajili ya kupunguza mizani na kusawazisha vina. Inkisari huhusisha mambo kama;

1. Kupunguza silabi katika neno. Kwa mfano

             Kiswahili sanifu                                                            inkisari

• Niambie                                                                       nambe
• Ameenda                                                                     meenda
• Kinaniletea                                                                  chanetea
• Upuuzi                                                                          upuzi
• Huenda                                                                         hwenda
• Tuendelee                                                                    twendelee
• Waite                                                                             wete
• Naondoka                                                                     nondoka
• Mueleze                                                                        mweleze
• Alikuwa                                                                          yali
• Tulikuwa                                                                        twali
• Kuunganisha maneno mawili kuwa moja. Kwa mfano;

Kiswahili sanifu                                                           inkisari

• Mti wako                                                                    mtiwo
• Hadhi yake                                                                 hadhiye
• Mke wake                                                                   mkewe
• Mwana wangu                                                           mwanangu
• Baba yako                                                                   babako
• Unasema nini?                                                           Unasemani?
• Kutumia maneno ya umbo fupi badala ya yale ya umbo ndefu. Kwa mfano;

Kiswahili sanifu                                                           inkisari

• Siku zote                                                                       abadi/ daima
• Hata kidogo                                                                  asilani
• Hana chochote                                                             hanani
• Sina chochote                                                               sinani

• Tabdila

Uhuru wa kubadilisha umbo/ tahajia ya neno bila kupunguza wala kuzidisha mizani kwa lengo la kupata vina. Kwa mfano;

Kiswahili sanifu                                                           tabdila

• Jua                                                                                juwa
• Yai                                                                                 yayi
• Ua                                                                                 uwa
• Oa                                                                                 owa
• Kabidhi                                                                         kabidha
• Maharagwe                                                                 maharagi
• Jumuiya                                                                        jumuia
• Fua                                                                                fuwa
• Endea                                                                            endeya
• Fikiria                                                                            fikiriya
• Utohozi

Huu ni uhuru wa kuswahilisha maneno ya lugha ngeni ili yatamkike kama ya Kiswahili. Kwa mfano;

Kiingereza                                                                  utohozi

• Time                                                                         taimu
• Comuter                                                                  kompyuta
• Skirt                                                                          sketi
• Station                                                                     stesheni
• Television                                                                televisheni
• Dictator                                                                    dikteta
• Robot                                                                        roboti
• Phone                                                                       foni
• Tone                                                                          toni
• Radio                                                                         redio
• Video                                                                          vidio
•  Tractor                                                                      trekta
• Radiator                                                                     redieta
•  

              Kiarabu                                                                       utohozi

• Hakk                                                                       haki
• Bustan                                                                    bustani
• Bint                                                                         binti
• Khamsin                                                                 hamsini
• Kherr                                                                       kheri
• Ardh                                                                         ardhi

UCHAMBUZI WA MASHAIRI

Uchambuzi wa mashairi unazingatia mambo kama;

1. Muundo wa shairi.
2. Mtindo wa shairi
3. Lugha ya nathari.

MUUNDO WA SHAIRI

Muundo ni sura ya nje na ndani ya shairi. Katika muundo wa shairi tunazingatia mambo kama;

1. Umbo la shairi.
2. Mtindo wa lugha
3. Maudhui
4. Ujumbe
5. Mafunzo
6. Dhamira ya mwandishi
7. Mbinu/ fani
8. Ukwasi wa lugha

UMBO LA SHAIRI

Umbo ni sura ya nje ya shairi. Umbo huzingatia jinsi shairi lilivyoumbwa kwa kuzingatia vipengele kama;

• Kichwa cha shairi
• Idadi ya beti
• Mizani
• Idadi ya mishororo katika kila ubeti
• Idadi ya mizani katika mishororo
• Idadi ya vipande
• Mpangilio wa vina
• Kituo.

NAMNA YA KUJIBU UMBO LA SHAIRI

1. Shairi hili lina kichwa ambacho ni …………… (andika kichwa cha shairi katika herufi kubwa)
2. Shairi hili lina beti ………………………….. ( taja idadi ya beti katika shairi kwa ujumla)
3. Shairi lina mishororo ……………………. ( taja idadi ya mishororo katika kila ubeti), kwa hiyo ni la …………………….. ( taja aina ya shairi)
4. Shairi lina mizani ………………………………. ( taja idadi ya mizani katika mishororo)
5. Shairi lina vipande ………………………. ( taja idadi ya vipande), kwa hiyo ni la ………………………. ( taja bahari kulingana na idadi ya vipande)
6. Shairi hili lina kimalizio/ kiishio ( ikiwa kituo kinabadilikabadilika)
7. Shairi hili lina kibwagizo ambacho ni …………………… (andika kibwagizo ikiwa kipo)
8. Shairi lina vina vya kati na vya mwisho vinavyotiririka kwa hiyo ni la mtiririko.

Au

           Shairi lina vina vya ndani na vya nje vinavyobadilikabadilika kwa hiyo ni la

Ukaraguni

           Au

           Shairi lina vina vina vya kipande kimoja vinatiririka na vya kingine                

Vinabadilika kwa hiyo ni la ukara.( eleza ni kipande kipi kilicho na vina

Vinavyobadilikabadilika na ni kipi chenye vina vinavyotiririka.

MAUDHUI

Maudhui ni mambo muhimu yanayozungumziwa katika kazi ya fasihi. Maudhui ni jumla ya visa, fikra na matendo katika kazi ya fasihi.

UJUMBE

Ujumbe ni habari iliyowekwa wazi mtunzi/ mshairi kwa ajili ya kuelimisha jamii kuhusu jambo fulani.

MAFUNZO/ MAADILI

Haya ni mambo anayojifunza msomaji au msikilizaji baada ya kusoma au kusikiliza kifungu Fulani cha habari.

DHAMIRA/ MALENGO/ NIA/ MADHUMUNI/ SHABAHA/ MAKUSUDI/ NASAHA/ MATARAJIO YA MTUNZI

Dhamira ni kile kitu kilichomsukuma mtunzi kutunga kazi yake. Mtunzi wa shairi anaweza kuwa na lengo la kuelimisha, kuonya, kutahadharisha kunasihi. Nk

MTINDO WA LUGHA/ MATUMIZI YA LUGHA

Mtindo wa lugha au matumizi ya lugha hurejelea namna mtunzi anavyotumia mbinu za lugha katika shairi.

UKWASI WA LUGHA/ UBINGWA/ UHODARI/ UMAARUFU/ UKAKAMAVU WA MTUNZI

Huu ni uwezo wa mshairi/ mtunzi kutumia lugha fulani bila kuhusisha fasihi ya lugha nyingine.

Tanbihi:  Mwanafunzi akiulizwa kuchambua ukwasi wa lugha, azungumzie mbinu nyingine isipokuwa utohozi, mseto pamoja na kuhamisha ndimi kwa kuwa mbinu hizi tatu zinahusisha lugha ngeni katika Kiswahili.

MTINDO WA SHAIRI

Mtindo wa shairi huhusisha mambo kama;

1. Aina ya shairi
2. Bahari ya shairi

NAMNA YA KUCHAMBUA MTINDO

1. Mshairi ametumia mtindo wa tarbia kwa sababu shairi lina mishororo minne katika kila ubeti. ( ikiwa shairi lina mishororo minne)

            Au

           Mshairi ametumia mtindo wa tathlitha kwa sababu shairi lina mishororo

           Mitatu katika kila ubeti. (Ikiwa shairi lina mishororo mitatu). Nk

• Mshairi ametumia mtindo wa mathnawi kwa sababu shairi lina vipande viwili. ( ikiwa shairi lina vipande viwili)

           Au

           Mshairi ametumia mtindo wa ukawafi kwa sababu shairi lina vipande vitatu.

           (Ikiwa shairi lina vipande vitatu)

Tanbihi: taja bahari nyinginezo kwa kufuata njia hii.

LUGHA YA NATHARI

Nathari ni maandishi ya kutumia lugha ya maelezo, mjazo, mfululizo, lugha ya insha au lugha ya kawaida yenye kutii kanuni za sarufi.

MAMBO YA KUZINGATIA WAKATI WA KUANDIKA KATIKA LUGHA YA NATHARI.

• Mshororo hubadilishwa kuwa sentensi.
• Ubeti hubadilishwa kuwa aya.
• Vipande na vina huondolewa.
• Kanuni za sarufi hurejelewa.
• Nathari hutumia lugha ya kawaida.
• Mtu anaweza kutumia maneno yake mradi tu asipotoshe maana.
• Lugha ya kishairi pamoja na uhuru wa mshairi huondolewa.

UTARATIBU WA KUFUATA WAKATI WA KUANDIKA KATIKA LUGHA YA NATHARI

• Soma ubeti au beti ulizoagizwa kuandika katika lugha ya nathari.
• Fafanua muktadha wa ubeti ulioagizwa kuandika katika lugha ya nathari.
• Toa/ fafanua ujumbe uliomo katika ubeti ulioagizwa kuandikwa katika lugha ya nathari.
• Toa kiini/ jambo muhimu linalozungumziwa katika ubeti ulioagizwa kuandikwa katika lugha ya nathari.
• Panua kiini/ jambo muhimu kwa kutumia maneno yako bila kupotosha maana asili.
• Andika kazi yako katika aya moja.

Tanbihi: ikiwa umeagizwa kuandika beti mbili au Zaidi katika lugha ya nathari, andika kila ubeti katika aya yake kivyake.