HABARI

Tamasha la kusaka na kuibua vipaji vya uimbaji wa muziki wa kizazi kipya (SHANGWE ZA VIPAJI HALISI) lililo andaliwa na Pax media production kwa hisani ya Masasi house of wine na stadom school of journalism, limefanyika mwishoni mwa wiki iliyopita katika ukumbi wa mikutano wa Mtavala uliopo mjini masasi, ambapo mgeni rasmi katika tamasha hilo alikuwa Afsa utamaduni wa wilaya ya masasi ndugu Abdul Milanzi. Aidha washindi watatu katika tamasha hilo waepata furusa ya kusaini lebo na Pax media, mshiriki anaye julikana kama Razaki Adamu maarufu kama DOGO RK (miaka 13) aliibuka kuwa kinara wa muziki wa kizazi kipya mjini Masasi, washindi wengine ni pamoja na Hamza Macheche (Cheche boy) na Hamisi Mohamed (Jojo). Akizungumza katika tamasha hilo mkurugenzi wa Pax media, bwana Innocent Aloyce alisema kuwa lengo la tamasha hilo ni Kutambulisha wasanii na kazi zao kwa umma wa Masasi ili waweze kutambulika na kutumika kama mabalozi wa shughuli mbalimbali za kiserikali na za kijamii, na Kutafuta wasanii wakudumu watakaofanya kazi chini ya uangalizi wa Pax media. Pia bwana Innocent Aloyce aliongeza kwa kusema kuwa ameamua kujishughulisha na shughuli za kuibua na kukuza vipaji vya uimbaji katika mji wa masasi kutokana kukerwwa na tabia ya watu wa wilaya ya masasi ya kutothamini vijana wao hususani wanaofanya muziki wa kizazi kipya kwa dhana ya kuwa muziki ni uhuni. “Wakati watu kusini tukiwa na dhana iliyopitwa na wakati ya kuwa muziki wa kizazi kipya ni uhuni, wenzetu waliopiga hatua katika masualaya muziki na burudani wanautukuza usemi usemao mcheza kwao hutuzwa na kuutupilia mbali msemo wa Nabii hakubaliki kwao”. Pia bwana Inocent aliongeza kwa kusema, Pax media inaunga mkono msemo wa kimakua usemao ERRIYE AFYANA VATENDA VANI? Yaani tusipo jivunia vya nyumbani tutajivunia nini? Pia mkuu wa chuo cha uandishi wa habari cha STADOM, bwana Edwin Ekon aliwazawadia washindi watatu nafasi ya masomo (schoolaship) ya kusomea uandishi wa habari bure katika chuo cha stadom. Bw. Ekon aliwataka pia washiriki wa shindano la uimbaji katika tamasha hilo kurekodi nyimbo ya pamoja (audio na video) ambayo itagharamiwa na Stadom school of journalism.

Wakurya: Kuwatahiri wanawake kwa siri ni kujikomoa wenyewe Wajawazito hutahiriwa wakati wa kujifungua Watoto wachanga wanapozaliwa je nini hutokea?

Na Cosmas J.Pahalah KIJANA! Njoo utazame vyumba vipo viwili, sasa wewe chagua unachopenda, ulipie kwa miezi sita au mwaka mzima; uhamie hata leo,” akasema Mzee mmoja eneo la Kurasini, Dar es Salaam Samweli Matiko, alilipofika kwake kutafuta chumba kwa ajili ya kuanza maisha yangu. Matiko alifurahi mno na hata akaridhika na chumba huku akiwa tayari kulipia kwa msimu mzima wa mwaka. Balozi katika shina lile akaitwa kushuhudia kutiliana saini katika mkataba ule wa kupanga katika nyumba hiyo yenye uzio mzuri na wapangaji wengine mchanganyiko, wa kike na wa kiume. Huku kikao! hicho kikiwa katika mtindo wa mzunguko, mmoja wa wajumbe wa kikao kile akataka wazidi kujuana zaidi maana binadamu bwana, pengine hata labda wale ni ndugu wasiojuana. Akarudia tena, “Ninaitwa Samweli Matiko.” Akauliza zaidi, “Mwenyeji wa mkoa gani?” “Mimi mwenyeji wa Musoma mae…”. Ghafla, Baba mwenye nyumba akadakiza kwa mshituko, “Wewe ni mtu wa Musoma? Ni Mkurya?” Matiko akawahi kuitikia kwa ufahari, “Ndiyo mimi mtu wa Musoma na ni Mkurya kabisa vipi na wewe ni mtu wa huko nini?”. “Sikia kijana kama wewe ni Mkurya (akiwa na maana ya Mkoa wa Mara), afadhali nimejua kabisa. Utanisamehe nyumba yangu sipangishi Mkurya. Siwezi! Siwezi kijana utanisamehe; samahani kwa kuwasumbua.,” akasema huku akininyooshea mkono kunirudishia pesa aliyokuwa nayo tayari mkononi mwake. Kibaya zaidi, kadiri Matiko alivyozidi kumsihi Mzee yule ampe chumba, ndivyo Mzee alivyozidi kuwa mkali. Matiko akafyata mkia na wapambe wake aliokuwa nao. “Twende bwana mimi siwezi kuficha kabila langu,” akasema huku wakiondoka pale. Wakaendelea na juhudi za kutafuta chumba mahali pengine huku wakitoa tenda kwa watafuta vyumba maarufu mtaani wanaoitwa madalali. Hazikupita siku tatu, dalali akafika akimtafuta pale alipokuwa anaishi. kwa hifadhi “Mali (chumba) imepatikana sasa ulaze damu mwenyewe.” Wakaenda jioni hiyo. Wakamkuta mama mwenye nyumba hapo Kekomachungwa. wakasalimia na kisha yule dalali akamwambia mama yule, “Mama huyu ndiye mgeni wako.” “Baba wewe mtu wa wapi?” “Kwetu ni Musoma. Baba ni Mkurya na mama ni Mkurya.” Mama akaguna kidogo na kusema, “Umeishapata mwenzako baba (akimaanisha kama Matiko ameoa). Akamjibu, “Kwa kweli bado ; ndio ninaanza maisha sasa.” “Bahati mbaya mwanangu.” “Kwanini unasema hivyo?” Matiko akasaili ili kujua kulikoni tena. “Ni bahati mbaya kwa sababu kwanza sipangishi kijana ambaye hajaoa au ambaye hajaolewa. Hilo ni moja, la pili, siwezi kukaa na Wakurya wala binti wangu hawezi kuolewa na Wakurya.” Sasa Matiko akachanganyikiwa maana aliyeumwa na nyoka, hata akiguswa na nyasi anashituka. Safari hii hakutaka ubishi wala kubembeleza. akaaga wakaondoka. Njiani kila mmoja wetu alikuwa na lake alililojiuliza. “Kumbe ndiyo maana siku hizi sio jambo geni kumsikia kijana yeyote hata akiwa mtaani akijitambulisha kwa watu kuwa ni mtu wa kabila lingine (si Mkurya au hatoki mkoani Mara)!” Mmoja akasema kwa sauti. Mambo haya yakamchanganya sana Matiko maana kwa kiasi kikubwa, jambo la ukabila hutokea hasa kwa vijana wanaotafuta vyumba vya kupanga au wale wanaochumbia au kuchumbiwa. Sasa sababu za vijana hao kuficha kabila lao zikaanza kubainika. Ikabainika siri iliyofichika sirini. Mara nyingi unapojitambulisha katika jamii kuwa wewe ni Mkurya, uwe na uhakika kuwa huenda lengo lako litaishia patupu kwa kukatalaiwa kila unapoenda . Hii ni kwa sababu kuna dhana iliyojengeka miongoni mwa jamii kuwa Wakurya ni wakorofi, wagomvi na mengine mengi ya namna hiyo. Kwa mazingira na uelewa wa kawaida, dhana hiyo inaweza kweli ikawa sahihi au isiwe sahihi kwani, wote wanaopiga au kuua wake zao ni Wakurya? Ni vigumu kuafiki moja kwa moja dhana ya jumla kuwa Wakurya ni wakorofi kwani ninajua kuwa tabia ya mtu licha ya kutegemea mazingira ya malezi aliyozaliwa na kulelewa, bado inategemea mtu mwenyewe. Hata hivyo, ukweli unabaki palepale kuwa mila na desturi za kabila hilo, zinakuwa kichocheo kikubwa katika dhana hii. Ugomvi wa namna zote pamoja na unyanyasaji wa wanawake, ni vitendo vilivyokithiri na hata kuwa tishio kwa makabila mengine. Inasikitisha kwa ndugu zetu Wakurya wameulinganisha na kuuchukulia ugomvi kuwa kama moja ya mahitaji yao muhimu. Vita vya wenyewe kwa wenyewe vimekuwa vitu vya kawaida kusikika masikioni mwa watu na ni dhahiri kuwa, kama Serikali isingeamua kuingilia kati, sijui jamii ya Wakurya ingekuwa na tofauti gani na Wahutu na Watutsi. Kinachosikitisha hapa ni kwamba, badala ya Wakurya kuutambua upendo wa Kimungu kama ndugu, bado majaribio ya kumwagiana damu yanajirudia miongoni mwao. Hivi hata katika mwanzo huu wa miaka ya 2000, ambao dunia imo katika Karne mpya, bado Wakurya wanataka kubaki katika zama zile za miaka ya huko kisogoni? Hivi kimantiki, kwanini Walenchoka na Wanchali wapigane na kumwagiana damu, kusababishiana vilema na kugeuzana wakimbizi? Kama ilivyokuwa nyuma, kwanini Wakira na Wanyabasi wapigane ? Uadui unatoka wapi wakati wote ni familia moja ya Wakurya ndani ya nyumba moja ya Tanzania? Tukiachana na vita hiyo ya wenyewe kwa wenyewe, miaka ya hivi karibuni kumekuwa na mfululizo wa matukio ya wanaume kufanya ukatili dhidi ya wanawake. Mfano, mwaka 1999, huko Ronsoti wilayani Tarime, Bw. Turia Nyakemu, alimgecha (kumkata mtu kwa panga) mithili ya mti wa porini, mkewe, Ester Turia eti kwa madai kuwa, akizaa watoto wanakufa (kwa sasa hatujui hatima ya shauri hilo). Hivi kama sio unyanyasaji unaoogopesha hata makabila mengine, alipimwa na nani hata ikabainika kuwa tatizo la Ester kutozaa lilitokana na yeye na wala si mwanaume au vinginevyo? Hivi mwanamke kama alivyo, anaweza kuzuia watoto wasife? Pia, katika Kijiji cha Borenga wilayani Serengeti, Bw. Mwikwabe Ryoba, aliwahi kufungwa na kukalizwa juu ya moto ulioandaliwa kwa makusudi eti akituhumiwa kufanya mapenzi na mke wa jirani yake. Labda jambo muhimu la kujiuliza hususan kwa jamii ya sasa ya Wakurya ni kwamba, mtindo huo wa maisha wa kujichukulia sheria mkononi, bado uko kwenye fasheni hadi sasa au la? Hivi tukiwa wakweli, ni nani asiyejua ukweli juu ya adhabu kali wanazopewa wanawake wa Kikurya toka kwa waume zao? Ni wangapi tumewasikia kuwa wamechomwa hata sehemu nyeti na waume zao? Tunajua avumaye baharini ni papa, lakini na wengine wapo, lakini ukweli ni kwamba, licha ya kuwa madhambi hayo sasa yanafanywa hata na makabila mengine yakiwamo ya mikoa ya Kusini mwa Tanzania, bado hapa ninajadili Wakurya kwa sababu ndio jina lao limeenea sifa hiyo mbaya. Mfano, hivi karibuni Mahakama Kuu ya Tanzania ilipokutana wilayani Tarime, iliwatia hatiani baadhi ya watu kwa makosa mbalimbali yakiwamo ya mauaji. Mahakama hiyo ilimhukumu Oranda Nyakua (35), mkazi wa Utegi, kunyongwa hadi kufa baada ya kupatikana na hatia ya kumuua mkewe, Pamela Nyakua, kwa kumgecha mapanga. Tukio hilo lilidaiwa kutendeka Oktoba 11, 1995 katika kijiji cha Masike wilayani Tarime. Septemba 30, mwaka huu, Mahakama Kuu hiyo, ikamtia hatiani na kumpa adhabu ya kunyongwa hadi kufa, mkazi mmoja wa Kijiji cha Tagota wilayani Tarime, Lucas Kimito(69), kwa kosa l;a kumuua mkewe Wegesa Kimito. Ilidaiwa kuwa, tukio hilo lilitokea Machi 12, 1995, baada ya Bw. Kimito kumshambulia kwa ngumi na ufagio hadi kumuua mkewe kutokana na ugomvi wa kifamilia. Ninajua dhahiri kama nilivyotangulia kusema kuwa, unyanyasaji wa namna hiyo unatokea kabisa hata kwa makabila mengine, ila kinachonisikitisha, ni kukithiri kwa kwa unyanyasaji huo ndani ya Wakurya. Hivi ni kweli kuwa licha ya umuhimu wa mwanamke yeyote kujulikana kwa kiasi kikubwa namna hii ndani ya jamii, bado Mtanzania mwenzako mwenye majukumu mengi namna hii, ananyanyaswa kwa ukatili wa makusudi; Tanzania ya kesho italindwa na kujengwa na nani? Tukiachilia mbali unyanyasaji huo unaomfanya mwanadamu aonekane mnyama kuliko mnyama halisi kwa njia ya vita, hebu sasa tuutazame huu unaofanyika kwa kisingizio cha mila na desturi. Ninajua zipo mila nyingine nzuri ambazo hazina budi kuigwa na kuboreshwa ili ziendelee zaidi, pia zipo ambazo kwa udi na uvumba hazina budi kuachwa kabisa kwani zimepitwa na wakati na zina madhara makubwa katika jamii kiroho na kimwili. Ni kweli kuwa unapofikia umri wa ujana; kijana wa Kikurya hupelekwa jandoni ambako hufanyiwa tohara hali inayoonesha kuwa yuko tayari kuoa au kuolewa na kuwa baba au mama safi wa familia; hivyo kipindi hiki ni muhimu sana kwani ni huko wanapoadilishwa namna ya kuishi vema. Hata hivyo kipindi cha jando kimekuwa na umuhimu mkubwa kwani hapo vijana wanafunzwa na kuchochewa moyo wa ari na ujasiri. Pia kupitia jando na tohara kwa vijana, kumekuwepo na heshima kati ya rika moja na nyingine maana pamoja na umri, bado rika iliyotanguliwa kutahiriwa (kwa Kikurya huitwa Esaro), huweza kuheshimika sawa na baba au mama maana hata makamo yao huranda. Tofauti na hali ilivyo sasa kuwa mzee anayelingana na baba anaweza kumtania binti mdogo sawa na mwanae kama nionavyo mijini na hata wanataka ‘kujenga mazoea ya karibu’ hilo katika jamii ya Wakruya halifanyiki kutokana na msaada wa rika ya jando. Kwa wenzetu hawa wenyeji wa Mkoa wa Mara, hususani Tarime Musoma-Vijijini na Bunda, mvulana ambaye hajatahiriwa (Umurisya), msichana (Omosaghane) na mwanamke aliyezaa kabla ya kutahiriwa (Irikunene) ni watu wanaochukuliwa na jamii kama watoto wadogo na hawana sauti ndani ya jamii. Kufanya mapenzi nao ni aibu, dhambi na kashfa. Katika makala haya ya leo ugomvi haupo katika neno tohara, bali TOHARA KWA WANAWAKE licha ya juhudi za Serikali na wataalamu wa afya kubainisha athari zote za tohara kwa wanawake ikiwa ni pamoja na kupelekea vifo wakati wa kujifungua, kuvuja damu baada ya kitendo hicho na pengine kupotezaa maisha, bado Wakurya wanayo ile dhana kuwa kitendo hicho ni sawa na Speed Governer yaani hupunguza taama za kimwili kwa wanawake. Ni kutokana na imani hiyo ambapo licha ya juhudi za Serikali, vikundi vya afya, pamoja na Chama cha Waandishi wa Habari Wanawake (TAMWA), kuuelimisha umma madhara hayo, na kwa kuwa Serikali imetangaza bayana vita dhidi ya unyanyasaji huu wa wanawake, unaofanywa hata na Wagogo, Wapare na Wachaga, na wenyeji wa Mkoa wa Singida, wenzetu Wakurya sasa wameamua kufanya madhambi hayo kwa kificho. Kwa ndugu zetu Wakurya, kwa miaka ya hivi karibuni na pasi na shaka mtindo huu bado unaendelea, wamekuwa na tabia ya kumfanyia tohara Mtoto wa kike ndani ya nyumba na kufungiwa humo hadi atakapopona ili kukwepa ‘jicho’ na ‘mkono wa Serikali’ yaani kwa siri. Si hivyo tu, bali pia saa kwa mwanamke mjamzito ambaye hajatahiriwa (Irikunene) ili kukwepa kubumbuluka kwa siri hizo, sasa kwa Wakurya na kungwi huandaliwa mpango maalumu wa siri ambapo pasipo yeye mjamzito kujua, tena wakati ule wa kujifungua, ndio huwa nafasi ya kuwafanyia wanawake tohara bila hata wenyewe kujua. Kwa bahati mbaya sana, wanawake wanaoathirika zaidi na mtindo huu, ni walioolewa toka katika makabila mengine yasiyofanya ukatili huu. Ni wazi ni ukatili kwa sababu unapomfanyia ukeketaji mwanamke wakati wa kujifungua tena bila yeye kujijua, huwa katika maumivu ya kuathirika kwa tohara pamoja na uzazi (Double effects). Hivi ndugu zangu Wakurya na makabila mengine katika jamii zote za ki-Afrika, kinachowahangaisha ni nini na kina faida gani? Hivi kweli kitendo hicho ni spidi gavana ya ufuska? Ni ufahari? Mbona nanihii amefanya lakini ….. tandiko la kukodi? Au….. mbona nani hii hajafanyiwa lakini; ni mtu mtii wa maadili? JULAI,1998 Bunge la Jamhuri ya Muungano wa Tanzania lilipitisha sheria ya makosa ya kujamiiana ikaweka adhabu ya kifungo cha miaka 30 kwa anaepatikana na kosa la kubaka, kunajisi ama kulawiti. Sheria hiyo pia inambana mtu anayepatikana na hatia ya kuhusika na kukeketa kwa namna yoyote ile, ambapo adhabu yake ni kifungo miaka mitano jela. Pamoja na kuwepo kwa sheria hiyo, vitendo vya ukeketaji na ubakaji bado vinazidi kushamiri badala ya kupungua tangu kupitishwa kwa sheria hiyo. Kwa upande wa ukeketaji wa wanawake, hivi sasa wadau mbalimbali hapa nchini wamejitokeza kupambana na mila hii potofu ambapo hutoa elimu juu ya madhara ya mila hii. Hata hivyo, pengine ni vizuri kwanza tukaelewa zaidi kuwa mtu anaposema ukeketaji ; anakuwa na maana gani. Kwa mujibu wa Shirika la Afya Duniani (WHO), ukeketaji ni kitendo cha kushona au kukata kipande au kuondoa sehemu ya juu ya siri ya mwanamke kwa sababu yoyote ile (tohara kwa wanawake). Utafiti umebainisha kuwa hali hiyo huleta madhara ya muda mrefu kwa wale wanaotendewa kitendo hicho. Takwimu kuhusu idadi ya wanawake wanaofanyiwa tohara hii katika Tanzania inasemekana kuwa kwa hivi sasa ni zaidi ya asilimia 18, na kwa inakisiwa kwamba zaidi ya wanawake milioni 130 hufanyiwa ukeketaji kila mwaka duniani. Mojawapo wa Wadau hao ni Kanisa Katoliki kupitia kitengo chake Maedendeleo ya Akinamama kilichopo chini ya Shirika la Misaada,CARITAS tawi la Tanzania (WID). Kitengo hicho kimeandaa mpango wa miaka 3 wa kuelimisha umma madhara yatokanayo na ukeketwaji wa mwanamke. Madhumuni ya mpango huo ni kuwakutanisha watu wa aina mbalimbali ili kuwaelimsha madhara ya mila hii ili kuwezesha kupata njia mbadala ya kuweza kuitokomeza. Mratibu wa WID kitaifa,Bibi Oliver Kinabo, anasema Kitengo chake kama chombo cha Kanisa kimeamua kupambana na mila ya ukeketaji kwa kutambua madhara makubwa ayapatayo mwanamke aliyekeketwa. Mpango huo unawashirikisha wananchi katika kubuni mbinu zinazofaa katika kutokomeza mila ya ukeketaji wanawake . Bibi Kinabo anasema mpango huu umebuniwa baada ya kuona mila hii ya kukeketa wanawake haikomi na badala yake, inashamiri hususan katika Mikoa ya Kaskazini mwa Tanzania, Kanda ya Kati, ambayo ni Dodoma na Singida. Kwa mujibu wa Bibi Kinabo, Mikoa mingine ambayo inaongoza kwa mila hii kwa hivi sasa ni pamoja na Arusha, Kilimanjaro, Mara na Manyara. “Mpango huu wa kutoa elimu ya madhara ya ukeketaji ambao utadumu kwa muda wa miaka mitatu mfululizo, tumeupanga kimajimbo, na kwa kuanzia tumeanza na Dayosisi ya Musoma, Arusha, Same pamoja na Mbulu”. Alisema Bibi Kinabo. Anasema Kanisa linapambana na ukeketaji ili kukomesha ukatili wa kijinsia ambao pia, unachangia maambukizi ya virus vya HIV vinavyosababisha UKIMWI. Utafiti umebaini kuwa mara nyingi vifaa vinavyotumika katika ukeketaji si salama kiafya. Vifaa hivi ni pamoja na visu, vipande vya chupa, vyuma, nyembe na vitu vingine vyenye ncha kali. Kibaya zaidi ni kwamba vitu hivyo hutumika mfululizo kukeketa mtu zaidi ya mmoja bila kufanyiwa usafi wa aina yoyote kama tahadhari ya kuzuia maambukizo ya virus vya maradhi mbalimbali. Katika mpango huo wa kuelimsha jamii, WID pia, inashirikiana na kitengo kama hicho kutoka nchini Eritrea kupitia CARITAS Eritrea ambacho kinafadhili mpango huo katika Jimbo la Mbulu. Utafiti zaidi umebaini kuwa baada ya Serikali kupiga vita suala, hivi sasa wahusika wamebaini mtindo wa kuwakeketa watoto wadogo kwa madai kuwa ni kuondoa fedheha katika familia. Ni jambo la wazi kuwa huu nu ukatili wa kutisha. Kulingana na utafiti huo uliofanywa na WID, baadhi ya makabila yanafanya ukeketaji kama njia ya kumwingiza msichana katika utu uzima. Jamii nyingi nchini zimeonesha kuwa tohara hii inasisitizwa na vijana wenyewe wanaodhani kwamba kama hawatakeketwa hawatakubalika katika jamii hizo. Bibi Kinabo anatoa wito kwa wahanga wa vitendo hivyo, kuwa mstari wa mbele kuvikemea na kuielimisha jamii kwa kuwa wanajua madhara yake. “Sisi kama Kanisa hatukatai mila na desturi za makabila mbalimbali ambazo zinatumika kwa hivi sasa, lakini hatuko tayari kabisa kuona mwanamke akidhalilishwa kwa kukeketwa na kufa kwa mateso makali pasipokuwa na hatia. Tutaendelea kuipiga vita mila hii mbovu,” alinasema Katika nchi nyingi duniani imeonekana kuwa elimu ndiyo njia bora zaidi inayoweza kutumika katika kupiga vita mila ya ukeketaji. Nchini Sierra Leone, mila ya ukeketaji imekuwapo kwa karne nyingi, lakini hivi sasa kuna majimbo 588 ambayo yanawakilisha zaidi ya watu 200,000 ambako ukeketaji umeachwa kabisa baada ya wanachi kuelimshwa na kujua madhara yake. Cha msingi kujiuliza hapa ni kuwa, inapoelezwa kuwa kitendo cha tohara kwa mwanamke (ukeketaji) kinapunguza tamaa na hisia za kawaida za kimwili, maana yake ni nini; kwamba jamii zinazofanya vitendo hivyo huwa zinalenga kuwatia vilema wanawake au kuwafanya tasa au vipi? Kwa nini jamii ilazimishe kuwapa watu wake vilema vya uzazi? Hivi unamuondelea mtu tamaa ya mwili ili afanye nini kupata watoto ndani ya ndoa yake halali ya kidini, kiserikali na hata kijamii? Tena ikumbukwe kuwa hiyo ni ndoa ile mnayosherehekea huku mkila na kunywa kwa mbwembwe. Nina wasiwasi kuwa Serikali na jami yenyewe wakiwamo Wakurya visiposhirikiana kuupiga vita unyama huu, utafikia wakati utakuwa ni utaratibu kabisa kuwa watoto wa kike watahiriwe wakiwa wachanga tena wakati ule wanapozaliwa. Mateso, aibu na unyama tupu. Hivyo, nguvu za pamoja zinahitajika sana kukemea vitendo hivi viovu. Mara nyingi Wakurya wenyewe wameshuhudia namna vifo vanavyotokea wakati wa kujifungua kutokana na tohara hizo haramu, namna wanavyovuja damu baada ya kitendo hicho. Ni nani asiyejua tabu na maumivu makali wanayoyapata wanawake wanapotolewa damu ile inayotokana na tohara (amakoha)? Nani hajui namna wengine wanavyozimia huku wakipiga mayowe ya vilio vya uchungu? Ndani ya mateso hayo ambayo wengine huyashangilia kwa kula na kunywa huku mwingine akinusurika au kufa? Hivi ni mzazi gani mwenye busara anayefurahia kumjeruhi mwanae kwa makusudi huku yeye akila na kunywa kwa furaha hali anajua hakuna faida yoyote bali hasara tupu? Hivi Wakurya kuna nini wanachong’ang’ania . Kilicho cha maana ni kipi chenye faida katika suala hilo la tohara kwa wanawake? Umefika wakati jamii ya Wakurya sasa ijiulize inatoka wapi, na inakwenda wapi. Jamii haina budi kuzitazama upya mila na desturi. Zipo nyingine ambazo hazina budi kuigwa na kurithishwa toka kizazi kimoja hata kingine kama zile za kushirikiana katika kazi kama kilimo, ujenzi, ulinzi na usalama, kusaidiana wakati wa maafa na mengine ya namna hiyo. Hawana budi kuzitambua haki za watoto wote; wa kike na wa kiume na kuwapa huduma za jamii kama elimu na afya. Wajue kuwa dhana ya kuwatahiri watoto wa kike kwa kificho na wakati wa kujifungua ni sawa ujanja wa popo kutaka kumnyea Mungu kumbe anajinyea mwenyewe. Jamii ijue kuwa njia za kumuangalisha mtoto wa kike zipo nyingi na hata kwa vipindi vingi tofauti. Hizo zinawezekana hata bila ya kufayika tohara. Kwani makabila yasiyo na tohara kwa watoto wa kike hawana maadili? Inabidi sasa Wakurya na Watanzania kwa jumla, waijenge jamii yao kijamii na kiafya; siyo kuzidi kujimaliza na kujibomoa wenyewe kutokana na mila na desturi zilizopitwa na wakati; tena zisizo na faida. Ni kutokana na athari za tohara kwa wanawake ndiyo maana labda hatutakosea kusema kuwa nakabila yanayofanya hivyo wakiwamo Wakurya, pamoja na mengine yooote mazuri; lakini hili linawaharibia hadhi, afya na jamii yao, achilia mbali suala la ugomvi wa ovyo ovyo. Hata hivyo, inafurahisha kuona walio wengi sasa wanabadilika na kw

Uamsho ni Ulokole katika Ukatoliki?

Na Cosmas J.Pahalah Katika Toleo lililopita, Askofu Method Kilaini, aliishia katika kusema kuwa, kwa bahati mbaya, kwa kuwa walioanza walikuwa Walokole, utakuta mara nyingine katika Uamsho wa Kikatoliki Walokole utakuta pia wamo humo na hata wanajaribu kuleta vitu vyao vya Ulokole humo ndani. Endelea. Kwa maana hiyo, Uamsho unakuwa ni kitu ambacho badala ya kuwa na vya kufundisha, unakuta unabakia tu ni kitu cha kuimba, kusema lugha na na katika kujaribu kuponya vyote unakuta vinabaki hapo. Uamsho unabaki ni hapohapo ambapo unakuwa kama vile hauna maana. Uamsho ni kitu kikubwa zaidi. Ni katika kujaribu kuingiza dini katika mtu ili aweze kumuamini Kristo katika roho inayosema, hauwezi kusema Kristo ni Bwana bila nguvu ya Roho Mtakatifu. Hiki ndicho kiini chake; kusema kwamba Kristo ni Bwana kwa nguvu za Roho Mtakatifu, hivyo vitu vingine vya lugha, kuponya, kuimba na kurukaruka ni vitu vya kusaidia, wala siyo kiini cha Uamsho. Hivyo, utakuta kosa linalofanyika mara nyingine ni kufanya hivyo kama ndiyo kiini cha Uamsho na hoja inakuwa ni Uamsho. wanapoimba na kuruka, inakuwa Uamsho wanaponena kwa lugha, unakuwa Uamsho wanapoponya, hivyo inaendelea hata kufikia kwamba pengine watu wasiende hospitali tena. Hivyo, pengine unaambiwa nenda kwa Wanauamsho utaponywa. Kwa hali kama hiyo, mtabakia kila wakati mnawahubiria watu kuwa wakienda kwenye Ulokole, wanaenda kupona. Ukweli siyo huo. Hata Kristo mwenyewe hakuponya kila mtu, ila kuponya ilikuwa ni ishara ya ujumbe alioutoa. Hiki ni kitu kimojawapo ambacho Uamsho kama unataka kufanikiwa, unapaswa kujihadhari nacho. Uamsho tunauita Uinjilishaji wa Kina, ili watu waseme Kristo ni Bwana, na hivyo wabadili maisha yao. Ndiyo maana Mwadhama Polycarp Kardinali Pengo, alianzisha Kituo cha Agape (Agape Center). Kwa kweli kilikuwa Kituo cha kwenda kuandaa watu na kuwafanya kuwa wainjilishaji wenye moyo na dhamira kubwa ya kwenda kufundisha na kuleta uinjilishaji wa kina. Na hii ndiyo iliyokuwa dhamira kuu ya Mkutano wa AMECEA wa Mwaka huu. Hivyo, wanapokwenda waingie katika parokia wakiwa wanyenyekevu. Na jambo tunalowaomba mapadre ni kuwa karibu nao. Hii itasaidia kuwafanya wasiiache iende peke yake. Pia, wasiseme hawaijui. Wajaribu kuielewa kwa sababu ni sehemu mojawapo ya karama za Bwana. Nilikwenda katika parokia moja, nikakuta Kamati Tendaji, tukaongea. Lakini, mmoja akasema eti kama angekuwa na uwezo, angefuta hii Karismatiki eti ili Kanisa liwe na amani. Nikasema hapana, hatuwezi kufuta Uamsho. Uamsho upo. Hata ukiwafukuza katika parokia yako, au katika Jimbo Kuu la Dar es Salaam, bado Nairobi watafanya, Kampala watafanya; na wale wa Nairobi watakuja huku, sijui sasa tuwafukuze kanisani! Kuwafukuza kanisani sio suluhisho, suluhisho ni kuwaelewa na kuwasaidia kulijenga Kanisa. Ukiwafukuza katika parokia, haimaanishi kuwa Wakristo wako wakiwa Wanauamsho, utawakatalia sakramenti. Huwezi. Watakwenda katika parokia nyingine, watakuwa Wanauamsho watarudi na kufanya chinichini na hii itaharibu uchungaji. Mfano, katika Jimbo Kuu la Dar es Salaam, tunaweza kusema tunafuta Uamsho, lakini wakatoka kwingine mfano, Morogoro, Arusha, Mbeya, Nairobi; watakuja, wataingia na huwezi kuwakataza wala kuwasimamisha sakramenti kwa sababu eti umepiga marufuku Uamsho. Uamsho ni kitu halali hata toka Roma, hivyo suluhu ni kuukubali, kuishika na kuilea Karismatiki ili iendelee vizuri. Kuhusu karama za uponyaji, huu ni msisitizo wa Roho Mtakatifu. Unapokuwa na karama za Moyo Mtakatifu wa Yesu, hapo huwa una msisitizo tu, wa moyo mwanana wa Bwana Yesu na huruma yake. Mfano, Lejio Maria msisitizo wake ni ibada kwa Bikira Maria kama Mama, lakini Karismatiki msisitizo wake ni kujua nafasi ya Roho Mtakatifu katika imani yetu; ile ya kwenda na kuhubiri. Yaani hapa kila mtu aseme, “Ole wangu nisipohubiri Neno la Mungu.” Haya mambo mengine ya kunena kwa lugha, mambo ya kuimba, ni namna tu, za kusaidia. Ni muhimu pia watu wajue kuwa wasipopona, wasiseme kuwa Roho Mtakatifu hayupo, vinginevyo wagonjwa wote tungewatoa hospitali ili waende pale wakapone. Lazima watu wajue kuwa Mungu akipenda, anaweza kumponya hata mtu mmoja tu. Na hii nasema sio kwa Karismatiki peke yake, hata kwa Moyo Mtakatifu wa Yesu; wanaweza kuombea mtu, Mungu akipenda, anapona, Lakini hakuna anayeweza kusema eti mimi kama Mkarismatiki nasema kuwa pona na hivyo eti mtu yule naye apone. Hapa ni Mungu ndiye anayeponya na sio Mkarismatiki na wala sio dini. Karama za Karismatiki ni kueleza Neno la Mungu; kuinjilisha kwa kina. Itaendelea

Vatican yataka utafiti wa viinitete vya binadamu upigwe marufuku (2) "Ni kashfa dhidi ya thamani ya mtu"  Califonia yakiuka sera ya Bush, yahalalisha utafiti huo Na Cosmas J. Pahalah

Alisema kuwa Vatican inaunga mkono ule utafiti juu ya seli shina zenye asili isiyo yakibayolojia kwa kuwa njia hii kama ilivyoonyeshwa na mafunzo ya kisayansi ya hivi karibuni, “hii ni njia nzuri, inayotia matumaini na njia ya kimaadili ya kupata misuli ya kupandikiza pamoja na matibabu ya kiseli ambayo inaweza kuwafidia wanadamu. Kama Baba Mtakatifu Yohane Paulo wa Pili alivyosema, “katika tukio lolote, njia za kisayansi zinazoshindwa kuheshimu thamani ya binadamu na tunu ya mtu-nafsi lazima ziepukwe daima. Ninafikiria hasa juu ya majaribio ya utafiti wa viinitete vya binadamu kwa lengo la kupata viungo vya kupandikiza: utaalamu huu kadiri unavyohusisha kuchezea na kuharibu viinitete vya binadamu, hauwezi kukubalika kimaadili, hata pale lengo lake linapokuwa jema katika lenyewe.” Aidha Baba Mtakatifu anaendelea kusema,”Sayansi yenyewe inaonyesha kuwa zipo njia nyingine za utabibu ambazo zinaweza kufikia malengo husika bila kuhusisha viinitete, lakini kwa kutumia seli shina kutoka kwa watu wazima. Huu ndio mwelekeo ambao utafiti unapaswa kufuata iwapo unataka kuheshimu thamani ya kila mtu, hata yule ambaye bado yupo katika hatua ya kiinitete.” Askofu Mkuu Martino aliendelea kusema kuwa uunganishaji wa viinitete kwa ajili ya utafiti wa kibayolojia na kitabibu au kuzalisha seli shina vyote huchangia mashambulizi dhidi ya thamani na ukamilifu wa mwanadamu. Alisema kuwa kustawisha kiinitete cha binadamu wakati mipango ya kukiangamiza inafanyika, kungeanzisha uharibifu wa makusudi wa uhai wa binadamu anayetarajiwa kwa kisingizio cha “uzuri” usiojulikana wa utabibu tarajiwa au ugunduzi wa kisayansi. Aidha alisema kuwa jambo hili linachukiza watu wengi hata wale wanaopigia debe maendeleo ya kisayansi na utabibu. Alisema uunganishaji wa viinitete huzalisha uhai mpya wa binadamu usioelekezwa kwenye ustawi wa baadaye wa mtu bali kwa utumiwaji na uharibifu, ni mchakato ambao hauwezi kuhalalishwa kwa sababu kwamba unaweza kusaidia wanadamu. Pia Mhashamu Martino alisisitiza kuwa uunganishaji wa viinitete hukiuka vipengele muhimu vya haki za binadamu. Alisema “tangu mwaka 1988, migawanyiko miwili ya ulimwengu imekua zaidi: wa kwanza ni umaskini na unyanyasaji wa kijamii, na mwingine unahusu watoto wasio zaliwa bado ambao wamefanywa kuwa vyombo vya majaribio ya kisayansi na kiteknolojia.” Aliongeza “hapa kuna hatari ya kuwa na aina mpya ya ubaguzi, kwa kuendeleza mbinu hizi ambazo zinaweza kupelekea uumbaji wa watu wa kiwango cha nusu mtu, ambao kimsingi hulengwa kutumiwa na watu wengine.” Alisisitiza kuwa “hili lingekuwa muundo mpya na wa kutisha wa utumwa. Kwa masikitiko, kishawishi cha kukiuka maadili bado kipo, hasa pale maslahi ya kibiashara yanakapojiingiza. Serikali na jumuiya ya kisayansi ni lazima iwe macho katika eneo hili.” Wakati hayo yakiendelea, katika hatua ambayo inapingana na sera ya utawala wa Rais George W. Bush, jimbo la California nchini Marekani limeridhia sheria mpya inayolenga kufungua milango kwa watafiti wa seli shina za binadamu. Gavana Gray Davis, alitia saini sheria hiyo kuruhusu utafiti wa namna hiyo kufanyika, utafiti ambao umekuwa ukipingwa vikali na makundi pinzani dhidi ya utoaji mimba pamoja na Kanisa Katoliki kwa sababu utafiti huo unahusisha matumizi ya mimba changa pamoja na viinitete. Suala hilo lilitawala vyombo vya habari zaidi ya mwaka mmoja uliopita pale Rais Bush alipokataa kutoa fedha za walipa kodi kugharimia utafiti wa seli shina za viinitete vya binadamu. Hata hivyo, waungaji mkono wa sheria hiyo ya California wanasema kuwa hatua hiyo itavuta wanasayansi ambao siku fulani wanaweza kufanikiwa kutibu magonjwa sugu kwa njia ya utafiti huo. Waungaji mkono wa sheria hiyo ni pamoja na Christopher Reeve, ambaye amekuwa mwanaharakati wa utafiti huo tangu alipopata ajali na kupooza kuanzia shingo kwenda chini. Reeve anaamini kuwa utafiti huo unaweza kusaidia kutibu ugonjwa wa kupooza unaomsumbua. “Tangu seli shina za binadamu zilipotenganishwa kwa mara ya kwanza mwaka 1998, mdahala wa kisiasa umekuwa na athari kwa wanasayansi,” alisema Reeve na kuongeza “inaumiza kutafakari kwamba ni hatua gani ambazo zingekuwa tayari zimepigwa iwapo utafiti huo usingezuiwa.” Seli hizo ambazo hupatikana katika viinitete vya binadamu, ‘umbilical cords’ na ‘placentas’, zinaweza kugawanyika na kuwa aina yoyote ya seli katika mwili. Wapinzani wa utafiti huo wanadai kuwa utafiti huo ni sawa na uuaji kwa sababu unaanzia na kuharibu viinitete vya binadamu, ambavyo tayari huwa ni binadamu hai. Akiwa ndani ya ndege yake, ‘Air Force One’, Rais Bush akisafiri kwenda New Jersey pamoja na katibu wa habari wa Ikulu ya Marekani, Ari Fleischer ambaye mwanzoni alisema kuwa sheria ya California inatokana na haki ya jimbo hilo kuwa na sheria zake. Alisisitiza ‘Rais amesema kuwa kuna mamlaka ndani ya majimbo ya kutunga sheria zake,” alisema Fleisher. Hata hivyo baadaye Fleisher alirekebisha maelezo yake na kusema “Rais anadhani kwamba sera zote za majimbo na za serikali ya shirikisho zinapaswa kukuza utamaduni unaoheshimu uhai, na kwamba anatofautiana na kile ambacho jimbo la California na gavana wake amefanya.” Seneta wa jimbo hilo, Deborah Ortiz aliandika muswada unaoelezea kuwa California itaruhusu kwa uwazi kabisa utafiti wa seli shina za viinitete vya binadamu na kuruhusu uharibifu na utoaji wa viinitete hivyo. Muswada huo unataka kliniki za urutubishaji kufanya hatua za urutubishaji wa invitro ili kuwataarifu wanawake kwamba wana uchaguzi wa kutoa viinitete vilivyoachwa bila kutumiwa katika utafiti. Aidha muswada huo unamtaka mwanamke anayehusika na viinitete kukubali kuvitoa kwa maandishi na unapiga marufuku uuzwaji wake. Ortiz na waungaji mkono wa mswada wake walisema kuwa utafiti huo ungeweza kusaidia katika upatikanaji wa tiba ya magonjwa sugu, kama vile ugonjwa wa ‘Parkinson’, ‘Alzheimer’ na maumivu katika uti wa mgongo. Sheria hiyo itavuta watafiti “wazuri na mahiri” kwenda California na hivyo kukomesha uhamaji wa watafiti katika eneo hilo kwenda katika nchi ambazo jambo hilo linaruhusiwa, alisema profesa Larry Goldstein, wa Chuo Kikuu cha California, San Diego. Naye mtafiti katika Chuo Kikuu cha California, Susanne Huttner, alisema kwamba kwa kuwa serikali ya shirikisho haitalipia utafiti huo, watafiti katika California itawabidi wawe macho ili kutenganisha utafiti huo na masomo mengine. Naye Mwongoza filamu Jerry Zucker aliungana na Davis na Reeve katika kutangaza sheria hiyo mpya, akisema kuwa alijifunza juu ya utafiti wa seli shina baada ya kugundua kwamba binti yake mdogo alikuwa na ugonjwa wa kisukari. “Baada ya kujua utaratibu kwa kina, tulianza kuuliza nini kingefanyika ili kutibu kisukari,” alisema na kuongeza “kila mtu alitwambia kwamba utafiti wa seli shina za viinitete ndiyo tumaini lake bora ili aweze kupona.” Zucker alisema kuwa baada ya hayo mara moja aligundua kuwa “kikwazo kikubwa katika kutafuta tiba kwa binti yetu ni serikali yetu wenyewe.” Baraza la Congress halijashughulikia muswada wa utafiti wa seli shina au muswada unaopiga marufuku utafiti huo na Ortiz alisema kwamba bado kulikuwa na swali juu ya iwapo sheria ya California ingefyonzwa na sheria za shirikisho. Masuala yanayosubiri kushughulikiwa na Baraza la Congress ni pamoja na kuruhusu utafiti huo ama kuufanya kama kosa la jinai hivyo na kuwashitaki wale walioenda nchi za ng’ambo na kupata matibabu kutokana na utafiti wa seli shina. Davis alisaini muswada mwingine unaifanya kuwa ya kudumu ile marufuku iliyokuwa ya muda dhidi ya utafiti kwa makusudi ya kuzalisha watu, alisema msemaji wake Steve Maviglio. Marufuku hiyo ya muda ilitarajiwa kuisha mwishoni mwa mwaka huu.

Kwanini watu huogopa maiti, makaburi, chumba na nguo za marehemu? Wanawake na watoto wanaongoza Mawe yana maana gani juu ya kaburi?

Na Cosmas J.Pahala WATU wengi huogopa kupita katika maeneo ya mskaburi hususan nyakati za usiku. Wengine wakiogopa kulala chumba chenye maiti au hata mahali ambapo mtu fulani alifia. Robi Mashauri na Mdogo wake Shida (20) wa Sabasaba Tarime, walikataa katakata kuingia katika chumba chao kwa kuwa mwili wa mmoja wa wapangaji wao, Mariamu Nyangarya, aliyefariki kutokana na ujauzito katika Hospitali ya Wilaya ya Tarime, ulikuwa katika mojawapo ya vyumba vya nyumba wanayoishi. Kila walipotaka kuingia ndani, walilazimika kukusanyana na wadogo zao, wakawasha taa na kuingia kwa pamoja wakiwa kundi kubwa. Philotea Temu (26), mkazi wa Kinondoni Dar es Salaam, anasema, ‘Baba alipofariki tulipeleka maiti nyumbani kwetu huko Moshi kwa mazishi, lakini sisi tulitangulia kurudi ili tuendelee na masomo na mambo mengine ya nyumbani.’ ‘mama alituagiza tukifika nyumbani, tutoe vitu vyote kwenye chumba cha marehemu baba ili tufanye usafi, lakini tulipofika huku nyumbani (Dar), wote ; mimi na ndugu zangu watatu tulibaki kutupiana ingia wewe ; ingia wewe na mwishowe, wote tukataa kabisa hadi mama aliporudi baada ya wiki.’ Anaongeza, ‘Unajua kama mimi huwa ninajihisi kuwa labda nitakutana na marehemu huko ndani na kwamba huenda alikuwa ananipenda sana hivyo, atataka tukae nae pamoja, hapo ndani, au atataka twende naye katika makao yake mapya na ya milele.’ Kwa mujibu wa mmoja wa vyanzo vyetu vya habari ambaye hakutaka jina lake litajwe, kaka yao alipofariki dunia mwezi Julai mwaka huu, ndugu wengine walikubali kurithi chochote cha kaka yao walichopangiwa lakini mmoja wa ndugu zao ambaye ni wa kiume, aligoma kabisa kupokea shati na suruali zilizokuwa sehemu ya urithi wake, kwa mujibu wa kabila la Wakabwa. Anasema hata baada ya wazee kuingilia kwa nguvu na kumuonya kuwa alikuwa anavunja mila kwa kuwa kitu cha marehemu hakikataliwi kupokewa na kwamba jamii ingemtazama kama aliyefurahi ndugu yao kufariki ili baadaye alirithi vitu vya thamani, alipokea, lakini baada ya muda mfupi kuwa na mavazi hayo bila kuyavaa, vitu hivyo havikuonekana tena wala hakuwa tayari kufafanua kwa yeyote kuwa vilikwenda wapi. Wao waliofikiri kuwa labda aliuza ili kuganga njaa na wengine, walifikiri kuwa ametupa mradi tu, hakuna aliyekuwa na uhakika bwana huyo kapeleka wapi nguo hizo. Hii tuliyoitaja, ni baadhi tu ya mifano kwani ni wazi kuwa baadhi ya watu hushindwa kulala peke yao baada ya kuona maiti. Uchunguzi uliofanywa na KIONGOZI kwa nyakati tofauti katika misiba minane jijini Dar es Salaam hususan wakati wa kutoa heshima za mwisho kwa marehemu, ulibaini kuwa wanawake watatu hadi wanne kati ya wanane, wanaopita mbele ya marehemu kutoa heshima za mwisho, hukwepa kuangalia sura ya marehemu huku wakiangali chini ama pembeni . Ukabaini kuwa wanaume wanne hadi sita, kati ya wanane wanaopita mbele ya mwili wa marehemu kwa heshima za mwisho, humudu kuiangalia sura ya marehemu japo kwa muda mfupi huku uchunguzi huo ukibaini kuwa, wanaume wawili tu, kati ya hao wanane, hupita wakiwa wameangalia chini au bila kupinda kuangalia mwili wa maremu. Hii ina maana kuwa hupita wakiwa wameangalia mbele. Uchunguzi huo usio rasmi, ukabaini kuwa watoto kati ya miaka mitatu hadi mitano hivi, huwa hawaogopi kupita mbele ya marehemu, bali huogopa macho na mkusanyiko wa watu hivyo, wengine hukataa. Hata hivyo, ukagundua kuwa wanapoona maiti na kisha mazishi yakafanywa, ndipo hutambua kuwa wamempoteza mpendwa wao. Wengi hujikuta wakiwa na upweke mkali kwa vipindi kadha wanavyowakumbuka marehmu na kisha wakifarijiwa kwa namna fulani, ni wepesi kusahau tena. Iligundulika katika uchunguzi huo kuwa, watoto zaidi ya mika mitano na chini ya 12, huogopa zaidi kuona mwili wa marehemu ingawa wengine hupenda kuona ili wapate namna ya kusimulia watakapokutana na watoto wenzao. Na hao, sio rahisi kupita katika maeneo ya makaburi peke yao. Wengi, huamini kuwa nyakati za jioni au usiku, mizimu na mshetani mbalimbali hutembelea maeneo ya makaburi na wafu wengine, kutoka na kukaa juu ya mawe yaliyojengewa makaburi hayo. Kwa ufupi, uchunguzi huo usio rasmi ulibainisha kuwa watoto huongoza kwa kuogopa wafu wakifuatiwa na wanawake, bila kujali umri. Afisa nayeshughulikia mambo ya uhamiaji katika baraza la maaskofu Katoliki tanzania TEC, Bw. Steven Msowoya, yeye anasema, ‘Nimeona na kusikia wengine wakisema mimi sipiti hapo au siwezi kuingia humo alimokuwa maiti. Wanadai wanakuwa kama wanamuona marehemu akiwa hai na akiwatokea machoni. Hali hii inategemea zaidi umri na malezi aliyokulia mtoto. Kama amekulia katika malezi ya kuogopaogopa vitu, inamuwia vigumu sana na ndiyo maana wengine hasa wasichana naweza kumtishia kwa jongoo akakimbia na kulia sana, lakini wengine ni shupavu kutokana na malezi aliyokulia, unaweza kumuona mtoto wa miaka kumi akipambana hadi kumuuua nyoka.’ Msowoya anaongeza, "Pengine wanaokuwa waoga sana, huenda mama zao wakati wakiwa wajawazito, walikuwa waoga, hivyo wakawarithisha uoga tangu tumboni mwao.’ Hata hivyo, kwa sababu za kisaikolojia, si vema kuwashirikisha watoto wadogo kuona au kuugusa mwili wa marehemu maana kumbukumbu hiyo itadumu kichwani . Lakini, licha ya maelezo yote hayo, hebu muulize yeyote kati ya watu wenye woga huo kwamba, huwa anaogopa nini hasa. Ni dhahiri hakuna anayeweza kukueleza sababu inayoingia akilini. Dk. Dafrossa Lyimo, Mganga Mkuu wa Hospitali ya Amana, Ilala, jijini Dar es Salaam, anasema, hali ya kuogopa maiti, makaburi vyumba na baadhi ya vitu vya marehemu, inatokana na hisia za kibinafsi na ukaribu wa kinasaba uliopo baina ya mtu huyo na marehemu. ‘Jambo hili linahitaji wataalamu wa mambo ya kisaikolojia, kwa sababu kila mtu anahisia zake na ndio maana hata madaktari, wapo wengine wanaoogopa kumpasua chura, lakini wanaweza kumpasua binadamu bila tatizo,’ alisema. Akaongeza, ‘ …Hii haiwapati watu wote maana wengine wanaweza kufiwa, wakafumba macho na mdomo wa maiti na pengine hata kubeba wenyewe ndiyo maana nasema inategemea pia, uzoefu katika mambo kama hayo. Mfano, walioshuhudia mauaji ya Rwanda na Burundi, ataogopa maiti ?’ Naye Dk. Nargis Simmons, Mtaalamu wa Mambo ya Kisaikolojia, katika Kituo cha Mental Health Resource Center, kilichopo ndani ya eneo la Hospitali ya Taifa ya Muhimbili, alisema hali ya kuogopa mazingira yoyote ya kifo, inatokana na hisia alizokuwa nazo mtu tangu akiwa kadogo hasa kama akiwa mdogo alikuwa anatishiwa juu ya mambo ya vifo. Dk. Nargis anasema, mila zilizopo katika jamii, zinachangia mtu kukua akiwa na fikra fulani kichwani, kuwa kama hili likiwa hivi, hili linaweza kutokea na hii mara nyingi ilikuwa ni mbinu iliyotumika katika jamii kuzuia baadhi ya mambo ambayo hayakutakiwa hivyo, fikra hiyo ikarithiwa toka kizazi hadi kizazi. Hata hivyo, mwanasaikolojia huyo, alisema hajawahi kuona utafiti maalumu juu ya sababu hasa za watu kuogopa kifo na mazingira yanayoendana na msiba. ‘Wengine walikuwa wakisimuliwa au kutishiwa wakiwa watoto kuwa ukifanya hivi, wafu watakutokea na kukuchukua, hivyo wazo hilo la hofu linakuwa gumu kubanduka kichwani, na inapotokea msiba, basi anakumbuka na kupatwa na hali hiyo ya woga, ‘ alisema. Akaongeza, ‘Jamii nyingine zimekuwa zikiwatishia watoto kuwa ukiongopa, wafu watakuja kukuchukua, sasa anakumbuka akilini pengine hata bila yeye mwenyewe kujijua kuwa, aliwahi kuongopa, hapo ndipo hofu humpata.’ Akatoa mfano zaidi kuwa, ‘Makabila mengine yana mila kuwa mtu mzima kama baba yako akifariki, lazima umzike kijijini ; wanasema ukimzika mjini, mizimu itachukia na kukufanya vibaya, wanaweza kusema usipofanya hivyo, marehemu baba (ndugu) yako, utakujia. Sasa, hata akilazimika kumzika sehemu nyingine, halafu likatokea tatizo la kawaida tu, anakumbuka kuwa alivunja miiko kwa kumzika baba yake mjini badala ya kijijini kwao. Hofu hiyo hivyo anairithisha kwa jamii nyingine inayomzunguka kupita masimulizi na mazungumzo’ Kitabu cha CORE PSYCHIATRY, kilichaoandikwa na James V Lucey, Uk.201, kinasema, kuwa kibailojia, sababu za hofu hizo hazijulikani. Hata hivyo, woga huo basi ndio ulio asili ya watu kuweka mawe makaburini. Lakini je, ilianzaje ? Katika jamii zenye utamaduni huo yakiwemo maeneo ya Mashariki ya Kati watu waliweka mawe katika makaburi wakihofu kuwa wafu wangeweza kutoka humo hata baada ya kuzikwa na kuleta madhara kwa walio hai. Hivyo, wakijaribu kujihakikishia usalama wao, ndipo walipoamua kuweka mawe mazito katika lango la kaburi ambalo waliamini kuwa, marehemu hawezi kulisogeza na kutoka. Ukiuliza juu ya lini utamaduni huu ulianza, jibu litakuwa zaidi ya miaka 2000 iliyopita kwani kule kuwekwa jiwe kubwa katika mlango wa kaburi la Yesu Kristo, nje ya mji wa Yerusalemu katika Kilima cha Golgotha, kunathibitisha hivyo. Mwanzoni, watu walizikiwa popote; mara nyingi katika au karibu na maeneo walikofia au kuuawa. Makaburi yalizagaa hata katika maeneo ambayo leo hii usingewazia yawepo. Baadhi ya watu wa kale waliona maiti kama kitu cha kutisha mno, kiasi kwamba kuigusa au hata kupita eneo lenye kaburi kwao ilikuwa kama nuksi. Kwa sababu hiyo, waliyatia makaburi alama kwa kuweka mawe ili yaonekane na kutambuliwa mapema na mpita njia. Hiyo, ilifanywa kama alama ya onyo kwa wapitaji wasije wakasogelea kile walichoamini kuwa kinaweza kuwa balaa lingine kwa jamii. Pia, ili kuyafanya mawe hayo ya tahadhari yaonekane kwa uwazi zaidi, mara nyingi yalipakwa chokaa. Hatimaye wazo la kuweka makaburi katika eneo moja lilianza na ndipo maeneo maalum yaliyo mbali na makazi ya watu yakatengwa kwa maana ile ile ya kuwaweka wafu mbali na walio hai kwa ajili ya usalama. Katika hatua juu ya kukua kwa woga wa walio hai kwa wafu, pole pole mtindo wa kuyaabudu makaburi ulianza. Jiwe juu ya kaburi liliwakilisha nguvu za kiungu au za mzimu wa aliyeabudiwa na hii huenda ndiyo inayotumika kama njia ya kuwaomba radhi marehemu ili wasifanye mabaya katika jamii. Katika wakati huo, watu hawakuhofia tena sana makaburini, bali waliweka mawe makubwa ili kuzuia wanyama wasiyaharibu makaburi hayo na kufukua miili ya marehemu. Maelezo juu ya mawe ya makaburini ni jambo lililofuata baadaye kuonesha vyeo na hadhi ya marehemu na hivyo, kuwafanya wapita njia waziombea roho za marehemu hao. Wengi wetu tumekuwa tukisoma tu juu ya kuwekwa huko kwa jiwe kaburini, lakini hatujui utamaduni huu wa kuweka mawe kaburini ulitoka wapi. Hebu sasa tuangalie machache kuhusiana na utamaduni na sababu za kijiografia za matumizi ya mawe na mimea juu ya kaburi. Kwa mujibu wa masimulizi, wakati Mtoto wa Adamu, Abel, alipomuua mdogo wake, Kaini, hakujua amfanyeje zaidi wala ampeleke wapi. Kama ishara ya kumuongoza la kufanya, wakatokea kunguru wawili wakipigana, mmoja alipofariki, kunguru mmoja alichimba chini kwa kucha zake na kisha kumfukia kunguru aliyefariki. Baadaye, kunguru yule mzima akatumia mdomo wake kuchukua kijiti na kukichomeka alipofukia. Huo ukawa mwanzo wa kukumbuka sehemu kilichowekwa kitu kilichokufa ili pasisahaulike. Lakini, huko Mashariki ya Kati, kulikuwa na mchanga mwingi hivyo, mvua iliponyesha, uliondoka kirahisi na hata kutokana na upepo, iliwezekana kabisa kuwapo shimo. Inaelezwa kuwa, kutokana na mabadiliko hayo ya kijiografia, ndipo ikajitokeza haja ya kuweka mawe kwani hayakuwa rahisi kuhamishwa na maji ya kawaida au upepo. Baadaye, kadiri maendeleo yalivyozidi, ndipo watu wakaanza kujenga makaburi kwa kutumia saluji, kuandika majina na hata kuweka alama kama msalaba ili kutofautisha dini. Hata hivyo, bado mawe yana maana tofauti hadi sasa toka jamii moja hadi nyingine. Mfano, kwa Kabila la Wasukuma, mawe huwekwa katika kaburi la mtu aliyeacha uzao yaani aliyeacha watoto watakaoendeleza ukoo wake. Aidha, mimea inayostahimili ukame kama minyaa, kupandwa kaburini huashiria umilele wa kukumbukwa kwa marehemu. Hata hivyo, ni vema kutambua kuwa, mtu akisha kufa, amekufa; amekwenda moja kwa moja; ameitwa na Mungu. Imani za kuogopa makaburi, maiti na hata mali halali za marehemu kwa imani zisizo za kitaalamu hazina maana. Ni vema jamii itambue kuwa imani hizo zinaweza kutumiwa na wachache wakiwamo matapeli na walaghai wanaopiga ramli ili kuwaibia watu pesa zao. Vitu kama mawe au mimea katika ulimwengu wa sasa, hutumika kuepusha usahaulifu wa mahali kaburi lilipo endapo litakaa muda mrefu huku likinyeshewa mvua na kuwapo uwezekano wa kutawanyika. Ujenzi wa makaburi na matumizi ya mawe na mimea ni kumbukumbu ya jamii kwa ndugu yao aliyefariki.

Methali za kiswahili ---- Swahili proverbs

Methali za kiswahili ---- Swahili proverbs Prepared by Cosmas Jaribu Pahalah 1. Adhabu ya kaburi aijua maiti, The torture of the grave is only known by the corpse 2. Akiba haiozi, A reserve will not decay 3. Asifuye mvuwa imemnyea. He who praises rain has been rained on. 4. Akili nyingi huondowa maarifa. Great wit drives away wisdom 5. Asiye kubali kushindwa si mshindani. He who does not admit defeat is not a sportsman 6. Atangaye na jua hujuwa. He wanders around by day a lot, learns a lot 7. Asiye kuwapo na lake halipo.If you are absent you lose your share 8. Avumaye baharini papa kumbe wengi wapo. Shark is the famous one in sea the but they many others 9. Baada ya dhiki faraja.After hardship comes relief. 10. Baniani mbaya kiatu chake dawa .An evil Indian but his business is good. 11. Bendera hufuata upepo. A flag follows the direction of the wind. 12. Bilisi wa mtu ni mtu.The evil spirit of a man is a man. 13. Chamlevi huliwa na mgema. The drunkard's money is being consumed by palm-wine trapper. 14. Chanda chema huvikwa pete. A handsome finger gets the ring. 15. Chombo cha kuzama hakina usukani. A sinking vessel needs no navigation. 16. Chovya - chovya yamaliza buyu la asali. Constant dipping will empty goud of honey 17. Dalili ya mvua mawingu. Clouds are the sign of rain 18. Damu nzito kuliko maji. Blood is thicker than water 19. Dawa ya moto ni moto. the remedy of fire is fire 20. Dua la kuku halimpati mwewe. the curse of the fowl does not bother the kite. 21. Fadhila ya punda ni mateke. Gratitude of a donkey is a kick. 22. Fimbo ya mbali hayiuwi nyoka. A weapon which you don't have in hand wont kill a snake. 23. Fuata nyuki ule asali.Follow bees and you will get honey 24. Fumbo mfumbe mjinga mwerevu huligangua. Put a riddle to a fool a clever person will solve it 25. Ganda la mua la jana chungu kaona kivuno. The skin of yesterday’s sugarcane is a harvest to an ant. 26. Haba na haba hujaza kibaba. Little by little fills up the measure. 27. Hapana marefu yasio na mwisho. They is no distance that has no end. 28. Hakuna siri ya watu wawili. They is no secret between two people. 29. Haraka haraka haina baraka. Hurry hurry has no blessings 30. Hasira, hasara.Anger brings loss(Damage) 31. Heri kufa macho kuliko kufa moyo. It is better to lose your eyes than to lose your heart. 32. Heri kujikwa kidole kuliko ulimi. Better to stumble with toe than toungue. 33. Hiari ya shinda utumwa. Voluntary is better than force. 34. Hucheka kovu asiye kuwa na jeraha. He laughs at scar who has received no wound. 35. Ihsani (hisani)haiozi. Kindness does not go rotten. 36. Ikiwa hujui kufa,tazama kaburi. If you don't know death look at the grave. 37. Jina jema hungara gizani. A good name shines in the dark. 38. Jino la pembe si dawa ya pengo. An ivory tooth is not cure for the lost tooth. 39. Jitihadi haiondoi kudura. Effort will not counter faith. 40. Jogoo la shamba haliwiki mjini. The village cock does not crow in town. 41. Kafiri akufaye si Isilamu asiyekufa. An infidel who does you good turn is not like a Muslim who does not 42. Kamba hukatika pabovu. A rope parts where it is thinnest. 43. Kanga hazai ugenini. A guine- fowl not lay eggs on strange places 44. Kawaida ni kama sheria. Usage is like law 45. Kawia ufike. Better delay and get there. 46. Kazi mbaya siyo mchezo mwema. A bad job is not as worthless as a good game 47. Kelele za mlango haziniwasi usingizi. The creaking of the door deprives me of no sleep. 48. Kenda karibu na kumi. Nine is near ten. 49. Kiburi si maungwana. Arrogance is not gentlemanly. 50. Kichango kuchangizana. Everyone should contribute when collection is made. 51. Kidole kimoja hakivunji chawa. One finger cannot kill a louse. 52. Kingiacho mjini si haramu. That is fashionable in town is never prohibited. 53. Kikulacho ki nguoni mwako. That which eats you up is in your clothing. 54. Kila chombo kwa wimblile. Every vessel has its own waves 55. Kila mlango na ufunguwo wake. Every door with its own key 56. Kila mtoto na koja lake.To every child his own neck ornament 57. Kila mwamba ngoma ,ngozi huivuta kwake. Every who stretches a skin on a drum,pulls the skin own his own side. 58. Kila ndege huruka na mbawa zake.Every bird flies with its own wings. 59. Kilio huanza mfiwa ndipo wa mbali wakaingia. The bereaved begins the wailing latter others join. 60. Kimya kingi kina mshindo mkubwa. Along silence followed by mighty noise. 61. Kinga na kinga ndipo moto uwakapo. One fire brand after another keeps fire burning. 62. Kinyozi hajinyoi.A barber does not shave himself. 63. Kinywa ni jumba la maneno.Mouth is the home of words. 64. Kipendacho moyo ni dawa.What the heart desires is medicine to it. 65. Kipya kinyemi ingawa kidonda. A new thing is a souce of joy even if is sore. 66. Kisebusebu na roho kipapo.Refusing and wanting at the same time. 67. Kisokula mlimwengu,sera nale.what is not eaten by a man,let the devil eat it. 68. Kitanda usicho kilala hujui kunguni wake. You canot know the bugs of a bed that you have not lain on. 69. Kivuli cha fimbo hakimfichi mtu jua. Shadow of a stick cannot protect one from the sun. 70. Kiwi cha yule ni chema cha;hata ulimwengu uwishe. The blindness of that one is his good fortune 71. Kizuri chajiuza kibaya chajitembeza. A good thing sells it self a bad one advertises it self 72. Konzo ya maji haifumbatiki. A handful of water can not be grasped. 73. Kosa moja haliachi mke.One fault does not warrant divorce of a wife 74. Kozi mwandada ,kulala na njaa kupenda.A goshawk is an egg child ,if sleeps hungry its his own fault. 75. Kuagiza kufyekeza. ie One eye of a master sees more than four of a servant. 76. Kuambizana kuko kusikilizana hapana. Giving advice but no one listens. 77. Kucha M'ngu si kilemba cheupe. The fear of God is not wearing a white turban. 78. Kuchamba kwingi,kuondoka na mavi. Leave well alone! You wont improve matters by going on tinkering 79. Kufa kufaana.Death has its advantages too ie it benefits those who inherit. 80. Kufa kwa jamaa, harusi. The death of not a relative is a wedding.Compared to a death of a relative 81. Kufa kwa mdomo,mate hutawanyika. When the head of the family dies,that family breaks up. 82. Kuishi kwingi ni kuona mengi. To live long is to see much. 83. Kujikwa si kuanguka,bali ni kwenda mbele. To stumble is not falling down but it is to go forward. 84. Kukopa harusi kulipa matanga. Borrowing is like a wedding ,repaying is like mourning. 85. Kuku havunji yai lake.A hen does not break her own eggs. 86. Kuku mgeni hakosi kamba mguuni .A new fowl always has string around its legs. 87. Kula kutamu ,kulima mavune. Eating is sweet ,digging is weariness. 88. Kulea mimba si kazi kazi kulea mwana. It is not hard to nurse a pregnency,but it is hard to bring up a child. 89. Kunako matanga kume kufa mtu. Where they is mourning someone has died. 90. Kunguru mwoga hukimbiza mbawa zake. The timid crow withdraws his wings from harm. 91. Kupanda mchongoma ,kushuka ngoma. You may climb a thorn tree,and be unable to come down. 92. Kupoteya njia ndiyo kujua njia. To get lost is to learn the way. 93. Kutoa ni moyo usambe ni utajiri. Charity is the matter of the heart not of the pocket. 94. Kutu kuu ni la mgeni. Old rust is for the stranger. 95. Kuzima koleo si mwisho wa uhunzi. Cooling the tongs is not end of forging. 96. Kwa mwoga huenda kicheko na kwa shujaa huenda kilio .i.e. timidity often ends in a laugh, bravado in a lament. 97. Kwenda mbio siyo kufika. To run is not necessarily to arrive. 98. Kwenye miti hakuna wajenzi. Where there trees, there are no builders. 99. La kuvunda(kuvunja) halina rubani. A vessel running aground has no captain. 100. La kuvunda (kuvunja)halina ubani. They is no incense for something rotting. 101. Lake mtu halimtapishi bali humchefusha. One's foul smelling does not sicken one self but merely disguts one. 102. Leo ni leo asemayo kesho ni mwongo. Today is today who says tommorrow is a liar 103. Liandikwalo ndiyo liwalo. That which is written by God is what is. 104. Lila na fila hazitangamani.Good and evil will never mix. 105. Lipitalo ,hupishwa .Things dont just happen by accidents 106. Lisemwalo lipo,ikiwa halipo laja. What is being talked about is here,and if its not it's comming around behind. 107. Lisilokuwapo moyoni,halipo machoni. Out of sight out of mind. 108. Maafuu hapatilizwi. You don’t take vengeance on silliness. 109. Macho hayana pazia. Eyes have no screens, they see all that is within view. 110. Mafahali wawili hawakai zizi moja. Two bulls do not live in the same shade. 111. Maiti haulizwi sanda. A dead person is not asked for a shroud. 112. Maji hufuata mkondo. water follows current . i.e. .swim with current. 113. Maji huteremka bondeni,hayapandi mlima. Water flows down the valley does not climb the hill. 114. Maji ukiyavuliya nguo huna budi kuyaogelea. If you take of your clothes for water you must bathe. 115. Maji usiyoyafika hujui wingi wake. You can not know the extent of water in a pond that you have never been to. 116. Maji ya kifufu ni bahari ya chungu. Water in a coconut shell is like an ocean to an ant. 117. Maji yakija hupwa. When tide is high, it ebbs. 118. Mpanda ngazi hushuka. He who climbs a ladder comes down again.i.e.What goes up must come down 119. Maji yakimwagika hayazoleki. If water is split, it can not be gathered up. 120. Majumba makubwa husitiri mambo. Big houses conceal a lot. 121. Majuto ni mjukuu. Regrets are like a child, They come some considerable time after event. 122. Manahodha wengi chombo huenda mrama. With many captains,the ship does not sail properly .i.e. Too many cooks spoil the broth. 123. Maneno makali hayavunji mfupa. Words alone wont break bones. 124. Maneno mema hutowa nyoka pangoni. Pleasant words will draw the snake from its hole. 125. Masikini akipata matako hulia mbwata. When a poor man gets something he boasts of his new wealth. 126. Masikini haokoti,akiokota huambiwa kaiba. A poor man does not pick up things if does they say he stole them. 127. Masikini na mwanawe tajiri na mali yake. A poor man with his child a rich man with his wealth. 128. Mavi usioyala,wayawingiani kuku? Why drive away fowls from the dung you do not eat yourself? 129. Mavi ya kale hayanuki. Old droppings do not stink. 130. Mbinu hufuata mwendo .A double jointed arm follows the leg action .i.e Like father like son. 131. Mbio za sakafuni huishia ukingoni. Running on the roof finishes at the edge. 132. Mbiu za mgambo ikilia kuna jambo. When an ox horn of a news man is sounded, something is wrong. 133. Mchagua jembe si mkulima. One who selects his hoe is not real farmer. 134. Mchagua nazi hupata koroma. He who selects coconut with great care ends up getting a bad coconut 135. Mchakacho ujao,halulengwi na jiwe. You don’t throw stones at an approching crackling noise in the bush wait and see what is it first 136. Mchama ago hanyeli,huenda akauya papo. A traveler does not make a mess where he had made a camp as he might one day come back. 137. Mchelea mwana kulia hulia yeye. He who fears the crying of a child, will cry himself. 138. Mchele moja mapishi mengi. Rice is all one but they are many ways of cooking it. 139. Mcheka kilema hafi bila kumpata. He who laughs at a cripple will not die without becoming himself 140. Mcheza hawi kiwete, ngoma yataka matao. A dancer will not become crippled for dancing calls for grace. 141. Mcheza kwao hutuzwa. He who dances at home will be rewarded. 142. Mcheza na tope humrukia. He who plays with mud will get splashed. 143. Mchezea zuri ,baya humfika. He who ridicules the good will be overtaken by evil. 144. Mchimba kisima hungia mwenyewe. He who digs a pit will fall into it himself. 145. Mchonga mwiko hukimbiza mkono wake. The maker of wooden spoons saves his hand from fire. 146. Mchovya asali hachovi mara moja. He who dips his finger into honey does not dip it once. 147. Mchuma janga hula na wakwao.He who earns calamity, eats it with his family. 148. Mchumia juani,hula kivulini. He who earns his living in the sun, eats in the shade. 149. Mdharau biu,hubiuka yeye. He who ridicules a deformed person becomes deformed himself. 150. Meno ya mbwa hayaumani. The teeth of a dog do not lock together .i.e brothers do not harm one another when they fight. 151. Mfa maji hukamata maji. A drowning man catches at the water. 152. Mficha uchi hazai. One who hides private parts wont get a child. 153. Mfinyazi hulia gaeni. A potter eats from a potsherd. 154. Mfuata nyuki hakosi asali. One follows bees will never fail to get honey. 155. Mfukuzwa kwao hana pakwenda. He who is expelled from home has no where to go 156. Mgaagaa na upwa hali wali mkavu.A lazy person with a nephew does not eat dry rice. 157. Mganga hajigangui. A witchdoctor does not cure himself. 158. Mgema akisifiwa tembo hulitia maji. If the palm wine tapper is praised, he dilutes the palm-wine with water. 159. Mgeni ni kuku mweupe. A stranger is like a white fowl (noticeable) 160. Mgeni njoo mwenyeji apone. Let the guest come so that the host may benefit. 161. Mgonjwa haulizwi uji. A sick person is not asked for porridge. 162. Miye nyumba ya udongo ,sihimili vishindo I am a mud hut, I can not stand shocks. 163. Mjinga akierevuka mwerevu yupo mashakani. When a fool becomes enlightened, the wise man is in trouble. 164. Mjumbe hauawi. A messenger is not killed 165. Mkamatwa na ngozi ndiye mwizi. The one who is caught with the skin is the thief. 166. Mkamia maji hayanywi. He who fixes his mind much on water ends up not drink it 167. Mkata (masikini) hana kinyongo. A poor man has no contempt. 168. Mke ni nguo ,mgomba kupalilia. A wife is like clothes and banana plant needs weeding. 169. Mkono moja hauchinji ngombe. A single hand can not slaughter a cow. 170. Mkono moja haulei mwana. A single hand can not nurse a child. 171. Mkono mtupu haulambwi. An empty hand is not licked. 172. Mkono usioweza kuukata,ubusu. Kiss the hand you can not cut. 173. Mkosa kitoweo humangiria. One who has little relish must eat sparingly. 174. Mkuki kwa nguruwe mtamu,kwa mwanadamu uchungu. Its nice throw a spear to a pig,but painful when thrown to you. 175. Mkulima ni mmoja walaji ni wengi. The farmer is one but those who eat fruits of his labour are many. 176. Mla cha mwenziwe na chake huliwa. He who eats another mans food will have his own food eaten by others. 177. Mla cha uchungu na tamu hakosi. He who eats bitter things gets sweet things too. 178. Mla kuku wa mwenziwe miguu humwelekeya. He who devours his neighbour's fowl,its foot prints will give him away. 179. Mla mbuzi hulipa ngombe. The eater of a goat pays back a cow. 180. Mla mla leo mla jana kala nini? The real eater is today eater not yesterdays. 181. Mla nawe hafi nawe ila mzaliwa nawe. He who eats with you will not die with you except he who was born with you. 182. Mlenga jiwe kundini hajui limpataye. He who flings a stone amid a crowd, does not know the it hits. 183. Mlimbua nchi ni mwananchi. He who enjoys the first fruit of a country is son of that country. 184. Mnyamaa kadumbu.One who keeps silent, endures. 185. mnywa maji kwa mkono moja,Kiu yake i pale pale. He who drinks water with one hand finds out his thirst is still there. 186. Moja shika,si kumi nenda urudi. Take one, not that you may return with ten. 187. Moto hauzai moto. Fire does not beget fire in the end it begets ashes. 188. Mpanda farasi wawili hupasuka msamba. One who rides two horses at once will split asunder. 189. Mpanda ovyo hula ovyo. He who sows disorderly fashion will eat likewise. 190. Mpemba akipata gogo hanyii chini. If a native of Pemba can get a log he does not relive himself on the ground .ie nothing but the best 191. Mpemba hakimbii mvua ndogo. A native of Pemba does not run away fro a small shower. 192. Mpiga ngumi ukuta huumiza mkonowe. He who fights with a wall will only hurt his hand. 193. Mpofuka ukongweni,hapotewi na njia. He who becomes blind in his old age does not lose his way. 194. Msafiri masikini ajapokuwa sultani. A traveler is poor, even though he being a ruler. 195. Msasi haogopi mwiba. A hunter is not afraid of thorns. 196. Msema pweke hakosi. One who talks to himself can not be wrong.Ie no one to correct him. 197. Mshale kwenda msituni haukupotea. If an arrow goes into a forest it is not lost. 198. Mshoni hachagui nguo. A tailor does not select his cloth. 199. Msitukane wagema na ulevi ungalipo. Do not abuse palm-wine tappers while drunkenness persists. 200. Msitukane wakunga na uzazi ungalipo. Do not abuse midwives while child-bearing continues. 201. Mstahimilivu hula mbivu. A patient man will eat ripe fruits. 202. Mtaka cha mvunguni sharti ainame. He who requires what is under the bed must bend for it. 203. Mtaka nyingi nasaba hupata mwingi msiba. He who boasts of his ancestry unduly will bring plenty of trouble upon himself. 204. Mtaka unda haneni. He who desires to make something does not announce his intentions ,just turns them into actions. 205. Mtaka yote hukosa yote.He who desires all, misses all 206. Mtegemea nundu haachi kunona. He who likes to eat cows hump will not fail to grow fat. 207. Mtembezi hula miguu yake. An aimless wanderer wears away his legs. 208. mteuzi hashi tamaa. A connoisseur never comes to the end of desire. 209. Mti hauwendi ila kwa nyenzo. A log can not move save by the help of rollers. 210. Mtondoo haufi maji. An old man always keeps something in reserve. 211. Mtoto akililia wembe mpe. When a child cries for a razor give it him .i.e. Let him learn by experience. 212. Mtoto umleyavyo ndivyo akuavyo. As you bring up a child ,so he will be. 213. Mtoto wa nyoka ni nyoka. The child of a snake is a snake. 214. Mtu hakatai mwito,hukata aitwalo. A person does not objects to being called, he objects to what he is called for. 215. Mtu hujikuna ajipatiapo. A person scratches himself where his hand can reach. 216. Mtu huulizwa amevaani ,haulizwi amekulani. A person is asked about his dress not what he has eaten. 217. Mtumai cha ndugu hufa masikini. One who always depends on his brother will die poor. 218. Mtumi wa kunga haambiwi maana. The carrier of a secret message is not told its meaning. 219. Mtumikie kafiri upate mradi wako. Serve even an unbeliever to attain your own ends. 220. Mtupa jongoo hutupa na mti wake. I f you throw a millipede you should throw away the stick you picked it up with 221. Mume wa mama ni baba. A husband of a mother is a father 222. Mungu hamfichi mnafiki. God does not conceal a(hypocrite) liar. 223. Mvumbika changa hula mbovu. One who stores half grown fruit eats it rotten. 224. Mvungu mkeka. The space under the bed is like a mat. 225. Mvunja nchi ni mwananchi. The destroyer of a country is a citizen of that country. 226. Mvuvi ajuwa pweza alipo. A fisherman knows where to look for an octopus. 227. Mwacha asili ni mtumwa. He who renounces his ancestry is like a slave. 228. Mwamba na wako hukutuma umwambiye. He who specks ill of someone close to you in your presence sends you to tell him so. 229. Mwamini Mungu si mtovu.He who trusts in God lacks nothing. 230. Mwana mkaidi hafaidi mpaka siku ya idi. An obstinete child does not suffer save on the day of festival. 231. Mwana maji wa kwale kufa maji mazowea. To a seamen of Kwale,death by water is common experience. 232. Mwana mkuwa nawe ni mwenzio kama wewe. The child who grows up with you is your fellow. 233. Mwana wa kuku hafunzwi kuchakura. A chick is not taught how to scratch up the ground. 234. Mwana simba ni simba. The child of lion is a lion. 235. Mwanga mpe mtoto kulea. Give a wizard a child to bring up. 236. Mwangaza mbili moja humponyoka. He who is after two things at the same time, one will surely escape him 237. Mwanzo kokochi mwisho nazi. The beginning is bud the end is coconut. 238. Mwanzo wa chanzo ni chane mbili. The beginning of a mat-making is two slips of raffia leaf. 239. Mwanzo wa ngoma ni lele. The beginning of a dance is" lele" i.e. just one man singing hu lalaaaa. 240. Mwapiza la nje hupata la ndani. One who curses someone in public, brings it on himself in private. 241. Mwekaji kisasi haambiwi mwerevu. He who nurses vengeance is not called wise. 242. Mwenda bure si mkaa bure,huenda akaokota. One who walks with no reason is not like one who sits without reason ,the one who walks might pick up something. 243. Mwenda mbio hujikwa kidole. A person who is in too much of a hurry stubs his toe. 244. Mwenda tezi na omo marejeo ngamani. He who goes to the quarterdeck and forecastle will return to the hold eventually. 245. Mwenye kelele hana neon .A noisy person is harmless. 246. Mwenye kovu usidhani kapowa One with a scar ,do not think him healed. 247. Mwenye kubebwa hujikaza. He who is carried on the back must cling on. 248. Mwenye kuchinja hachelei kuchuna. He who slaughters a beast does not hesitate about skinning it 249. Mwenye kuumwa na nyoka akiona jani hushtuka. One who has been bitten by a snake, when he sees grass he he gets afraid .i.e. Once bitten twice shy. 250. Mwenye macho haambiwi tazama. One who has eyes is not told to look(he does it himself) 251. Mwenye nguvu mpishe. Let a strong man pass 252. Mwenye njaa hana miiko. A hungry man observes no taboos. 253. Mwenye pupa hadiriki kula tamu. A hasty person misses the sweet things (because he cannot wait for the fruit to ripen). 254. Mwenye shibe hamjui mwenye njaa. A satisfied person does not know the hungry man. cf. He that is warm thinks that all are so. 255. Mwenye shoka hakosi kuni. He who has an axe does not lack firewood. 256. Mwenye tumbo ni tumbole, angafunga mkaja. She who is pregnant, is pregnant-even though she wrap herself in an 'mkaja' (i.e you don't achieve something by merely pretending you have achieved it.) (Mkaja is the cloth a woman wears round her stomach after giving birth). 257. Mwenzako akinyolewa wewe tia maji. When your Companion is being shaved, put water (on your head). ('Be prepared-eg. when you see a neighboring country being invaded prepare to face the same situation yourself) cf. When your neighbor’s house is on fire, take care of your own. 258. Mwibaji na watwana, mlifi ni mwungwana. A thief is a rogue but the one who repays is a gentleman 259. Mwili wa mwenzio ni kando ya mwilio. Your companion's body is beside (i.e. not a part of) your body. 260. Mwizi hushikwa na mwizi mwenziwe. A thief is caught by his fellow thief. cf. Set a thief to catch a thief. 261. Mwomba chumvi huombea chunguche. He who asks for salt does so for his own cooking pot 262. Mwosha hadhuru maiti. The washer of corpses does no harm to the dead. 263. Mwosha huoshwa .The corpse-washer is washed (in his turn). Cf. Tit for tat. 264. Mwosha husitiri maiti. The washer conceals the corpse (i.e gives nothing away). 265. Mzaha,mzaha, hutumbuka usaha. Joke, joke, discharges pus (i.e. do not dismiss even a small scratch as if it were only a joke-it may go bad) cf. A stitch in time saves nine. 266. Mzazi haachi ujusi. One who gives birth cannot avoid (ritual) defilement 267. Mzigo Wa mwenzio ni kanda Ia usufi. Your companion's burden is (no more than) a load of kapok (to you). cf. The burden is light on the shoulder of another. 268. Mzika pembe ndiye mzua pembe. The one who buries ivory is the one to dig it up 269. Mzowea kutwaa, kutoa ni vita. (For him) who is accustomed to taking giving away is a battle. 270. Mzowea kunyonga, kuchinja hawezi. He who is used to strangle, cannot slaughter. 271. Mzungu Wa kula hafundishwi mwana. The process of eating is not taught to a child. 272. Nahodha wengi, chombo huenda mrama. Too many captains (and) the ship rolls. cf. Too many cooks spoil the broth. 273. Natuone ndipo twambe, kusikia Si kuona. Let us see then tell; hearing is not seeing cf. Seeing is believing. 274. Nazi mbovu harabu ya nzima. A rotten coconut in a heap spoils the wholesome ones. cf. A rotten apple spoils its neighbors. cf. A sickly sheep infects the whole flock. 275. Ndege mjanja hunaswa na tundu bovu, An artful bird can be trapped in a rotten cage. 276. Ndege mwigo hana mazowea. A bird that imitates others does not get used to a place. 277. Ndugu chungu, jirani mkungu. (Alt. Ndugu kitu.... .) A brother is (as useful as) a cooking pot, and a neighbor is (as useful as) a cooking pot lid. 278. Ndugu mwui afadhali kuwa naye. A bad brother is far better than no brother. cf. Blood is thicker than water. 279. Ndugu wakigombana, chukua jembe ukalime, wakipatana chukua kikapu ukavune. When brothers quarrel, take a hoe and go and dig; and when they make it up, take a basket and patter the crop (i.e. never interfere with a dispute between brothers except to fly and settle it amicably). 280. Ngoja! ngoja? huumiza matumbo. Wait a minute! wait a minute! harms the stomach 281. Ngoma ivumayo haidumu. A noisy drumming does not last long. 282. Ngoma ivumayo haikawii kupasuka. A drum that is sounded loudly will soon split cf. A pitcher that often goes to the well, is broken at last. 283. Ngozi ivute ili maji. Stretch hide while it is still green. cf. Strike while the iron is hot. 284. Nia njema ni tabibu, nia mbaya huharibu. A good purpose is like a doctor (it heals or keeps you well) and evil purpose corrupts. 285. Nifae na mvua nikufae na jua. Do me a favor during a rainy season and I shall do the same to you during the dry season. 286. Nimekula asali udogoni, utamu ungali gegoni. I ate honey in my childhood, and its sweetness is still in my tooth. 287. Nimekupaka wanja, wewe wanipaka pilipili. I have anointed you with kohl, do you, in return, anoint me with pepper? 288. Njia ya mwongo fupi.The way of a liar is short (i.e. he soon comes to grief). 289. Njia ya siku zote haina alama. A regular path has no signpost. cf. A used key is always bright. 290. Ng'ombe avunjikapo guu hurejea zizini. When a bull gets his leg broken, he is sure to go back to his yard. 291. Ng'ombe haelemewi na nunduye. A cow is not oppressed by its own hump. 292. Nta Si asali; nalikuwa nazo Si uchunga. Wax is not honey; 'I had them' (i.e. cattle) is not herding. 293. Nyani haoni kundule, huliona la mwenziwe. The ape does not see his own backside, he Sees his companion's. 294. Nyimbo ya kufunzwa haikeshi ngoma. Songs learnt from outside sources (foreign importations) are not used at a dance so long. 295. Nyumba usiyolala ndani huijui ila yake. You cannot know the defects of a house you have not slept in. Cf. It is the wearer who knows where the shoe pinches. 296. Nyumba ya udongo haihimili vishindo. A mud hut cannot withstand great shocks. 297. Nzi kufa juu ya kidonda Si haramu. For a fly to die on an ulcer is not bad (after all, he got what he wanted). 298. Pabaya pako Si pema pa mwenzako. Your own bad place is far better (so far as you are concerned) than your companion's place (which will do you no good). 299. Padogo pako Si pakubwa pa mwenzako. Your own small place is not like a big place of your companion. cf. A poor thing but mine own. 300. Painamapo ndipo painukapo. Where it slopes down is where it slopes up. 301. Paka akiondoka, panya hutawala. when the cat goes away, mice reign. cf. When the cat's away, the mice do play. 302. Paka hakubali kulala chali. A cat can never he made to lie on its back. 303. Paka wa nyumba haingwa. A cat belonging to the house is not chased away. 304. Panapo wengi hapaharibiki neno. Where there are many, nothing goes wrong. (A council of many people ensures that things are kept on the right tines.) cf. Many hands make light work. 305. Papo kwa papo kamba hukata jiwe. Constant rubbing of a rope will cut a stone. cf. Constant dripping wears away a stone. 306. Pele hupewa msi kucha. Scabies are given to him who has no fingernails (i.e. who cannot scratch himself). 307. Pema usijapo pema; ukipema Si pema tena. A good place you don't go to is a good place: if you go too often, it isn't a good place any longer. cf. Familiarity brings contempt; or, Outstay one's welcome. 308. Penye kuku wengi hapamwagwi mtama. Where there are many fowls, millet is not scattered (i.e. it is not advisable to disclose a secret in the presence of a number of people). 309. Penye mafundi, hapakosi wanafunzi. Where there are experts there will be no lack ot learners. 310. Penye mbaya wako, hapakosi mwema wako/na mwema wako hakosi. Where you have an enemy, you will also surely arid a friend. 311. Penye miti hakuna wajenzi. Where there are plenty of trees there are no builders. 312. Penye nia ipo njia. Where there's a will there's a way. 313. Penye urembo ndipo penye urimbo. Where there is finery, there lies the snare (Lit: birdlime). 314. Penye wazee haliharibiki neno. Where there are old people, nothing goes wrong. 315. Penye wengi pana mengi. Where there are many (present) there is much (said). 316. Penye wengi pana Mungu. Where there are many people, there God is 317. Pilipili usozila zakuwashiani? How can you be burnt by chilies which you have not eaten? 318. Pofu hasahau mkongoja wake. A blind person does not forget his walking stick. 319. Pwagu hupata pwaguzi. A thief finds another one (who is a bigger and better thief than he is). Cf. When Greek meets Greek. 320. Radhi ni bora kuliko mali Blessings are better than wealth, 321. Sahani iliyofunikwa, kilichomo kimesitirika. When a plate is covered, its contents are hidden. 322. Samaki mmoja akioza, huoza wote. If one fish rots, they all rot. cf. A rotten apple spoils its neighbors. A sickly sheep infects the whole flock. 323. Shika! Shika! na mwenyewe nyuma. Hold him! Hold him! and you yourself after him (i.e. you shouldn't expect others to do all the work). 324. Shimo Ia ulimi mkono haufutiki. A pit of (dug by) the tongue cannot be covered up by the hand (words are more dangerous). Cf. The pen is mightier than the sword. 325. Shoka lisilo mpini halichanji kuni. An axe with rio handle does not split firewood. 326. Si kila mwenye makucha huwa simba. Not all that have claws are lions. cf All that glitters is not gold. 327. Sikio halilali na njaa. An ear dots not go to bed hungry (there's always plenty of gossip). 328. Sikio halipwani kichwa. Alt: Sikio halipiti kichwa. The ear does not surpass the head. 329. Sikio Ia kufa halisikii dawa. A dying ear does not feel the medicine. 330. Siku njema huonekana asubuhi. A good day becomes evident in the morning. 331. Siku utakayokwenda uchi, ndiyo siku utakayokutana na mkweo. The day you go naked, is the day you will meet your father/mother. in-law. 332. Simba mwenda kimya(pole) ndiye mla nyama. The lion which moves silently is the one that eats meat. 333. Simbiko haisimbuki ila kwa msukosuko. A thing that is firmly fixed cannot be dislodged except with much trouble. 334. Sitafuga ndwele na waganga tele. I shall not suffer illness while doctors abound. 335. Subira ni ufunguo Wa faraja. Patience is the key to tranquility. 336. Subira yavuta heri, huleta kilicho mbali. Patience attracts happiness; it brings near that which is far. 337. Sumu ya neno ni neno. The poison for a word is a word. cf. Tit for tat. 338. Tamaa mbele, mauti nyuma. Desire first, death afterwards, (i.e. 'No one ever thinks of the possibility of death when concentrating on achieving a particular end). 339. Taratibu ndiyo mwendo. Slowly is indeed the way to walk. Cf. He that goes slowly goes surely, or, Hasten slowly. or, Slow but sure. 340. Teke Ia kuku halimwumizi mwanawe A hen's kick does not hurt her chick. 341. Tonga si tuwi The juice of an Immature coconut Is not like the real coconut juice. 342. Ucheshi wa mtoto ni anga Ia nyumba. The laughter of a child lights up the house. 343. Uchungu wa mwana, aujua mzazi. The Labor of childbirth is known to the mother. 344. Udongo uwahi ungali maji Work the clay while it is still wet Cf. Strike while the iron is hot 345. Udugu wa nazi hukutania chunguni The brotherhood of coconuts is a meeting in the cook- in pot (said of people who do not cooperate until it is too late). 346. Ukenda kwa wenye chongo, vunja lako jicho. When you go among one-eyed people, put out your own eye. Cf. Where ignorance is bliss, it is folly to be wise, or, When in Rome, do as the Romans do (?). 347. Ukiona kwako kunaungua kwa mwenzako kunateketea. If you find your own house is on fire, you may be sure that your neighbor’s house is burning much more fiercely. 348. Ukiona neno, usiposema neno, hutapatikana na neno. If you see something and say nothing, you will have nothing to suffer for. Cf. Mind your own business, or, Hear all, see all, say nothing. 349. Ukiona vinaelea, vimeundwa. If you see vessels afloat, remember that they have had to be built. 350. Ukiona zinduna, ambari iko nyuma. If you see amber, ambergris is (not far) behind, (i.e. Where there is a jealous husband, there will be jealous wife). (Sauce for the goose . . .?) 351. Ukipewa shibiri usichukue pima. If you are offered a span, do not take a couple of yards. Cf. Give him an inch and he will take an ell. 352. Ukupigao ndio ukufunzao. What beats you is what teaches you. Cf. Spare the rod and spoil the child. 353. Ukistaajabu ya Mussa utaona ya Firauni. If you are astonished at Moses' deeds, you will be more astonished at Pharaoh's. Not-Moses declared himself to he a prophet, but Pharaoh declared himself to be God. 354. Ukitaja nyoka, shika fimbo mkononi. When you mention a snake, have a stick ready in your hand. Talk of the devil, and you'll hear the rustle of his wings. 355. . Ukitaka kula nguruwe, chagua aliyeno,na. If you want to eat pig, choose one which is fat. Cf. As well be hanged for a sheep as a lamb. (Muslims are forbidden pork). 356. Ukitaka uzuri sharti udhurike. If you want beauty, you must (first) be injured 357. Ukuukuu wa kamba Si upya wa ukambaa. A well-worn coir-rope is better than a new rope made from raffia. 358. Ulimi hauna mfupa. A tongue has no bone (i.e. it can get round anything, both literally and metaphorically). 359. Ulimi unauma kuliko meno. The tongue hurts more than the teeth. 360. Ulipendalo hupati, hupata ujaliwalo. You will not necessarily get what you desire, you will get what is appointed you (by God). Cf. Man proposes, God disposes. 361. Ulivyoligema utalinywa. As you tapped it (palm-wine) you will (have to) drink. Cf. As you sow, so shall you reap, or, You have made your bed and now you must lie on it. 362. Umejigeuza pweza, unajipalia makaa? Have you changed into a cuttle-fish, (that) you heap live embers on yourself? 363. Umekuwa bata akili kwa watoto? Are you a duck (that) your mind is with your children? 364. Umekuwa jeta hubanduki? Are you a Jeta, (that) you do not move? 365. Umekuwa nguva, huhimili kishindo? Are you a dugong, (that) you cannot bear a wound? 366. Unamlaumu mwewe, kipanga yuwesha kuku. You are blaming the hawk, (while) the falcon is killing the chickens. 367. Ungalijua alacho nyuki, usingalionja asali. Had you known what bees eat, you would not have tasted the honey. 368. Ushikwapo shikamana. When you are seized, hold on yourself. 369. Usiache kunanua kwa kutega. Do not neglect the undoing (of a trap that has caught) for the setting (of others). cf. A bird in the hand is worth two in the bush. 370. Usiache mbachao kwa msala upitao. Never give up your own old mat for a better prayer mat which you see passing. 371. Usicheze na simba, ukamtia mkono kinywani. When you play with a lion, do not put your hand in its mouth (that would be going too far!). 372. Usigombe na mkwezi, nazi imeliwa na mwezi. Don't quarrel with the coconut-palm climber: the coconut has been eaten by the moon. 373. Usijifanye kuku mweupe. Do not pretend to be a white fowl (you're only an ordinary chap). 374. Usikaange mbuyu ukawaachia wenye meno watafune. Do not roast baobab kernels and leave those who have teeth chewing (them). Don't start quarrels among other people (bv telling tales). 375. Usile na kipofu ukamgusa rnkono. When you are eating with a blind man, do not touch his hand. (to do so will lead him to suspect that either the food is finished or you are trying to play a trick on him. In other words, with a simple person you must be very careful lest you might do something to make him suspicious of you) 376. Usimwamshe aliyelala utalala wewe. Do not wake one who is sleeping; you will fall asleep yourself. 377. Usinivishe kilemba cha ukoka. Do not put a grass turban on my head, (i.e. do not flatter me). 378. Usipoziba ufa utajenga ukuta. If you do not fill up a crack, you will have to build a wall. cf. A stitch in time saves nine 379. Usisafiriye na nyota ya mwenzio. Don't travel under another's lucky star (i.e. do not rely on someone else's good fortune). 380. Usisahau ubaharia kwa sababu ya unahodha. Do not forget what it is to be a sailor because of being a captain yourself. 381. Usishindane na Kari; Kari ni mja wa Mungu. Do not compete with Kari, Kari comes from God. 382. Usitukane wagema na ulevi ungalipo. Speak no ill of palm-wine tappers as long as drinking persists 383. Usitukane wakunga na uzazi 'ungalipo. Speak no ill of midwives while childbirth still continues. 384. Usiyavuke maji usiyoweza kuyaoga. Do not cross water that is too deep for wading.

RESEARCH PROPOSAL THE IMPACT OF TV ON MARRIAGE IN TANZANIA

DAR ES SALAAM SCHOOL OF JOURNALISM THE IMPACT OF TV ON MARRIAGE IN TANZANIA CASE STUDY: DAR ES SALAAM CITY YEAR OF STUDY 2012 WRITTEN BY: COSMAS J.PAHALAH SUPERVISSED BY: EDWIN MPOKASYE TABLE OF CONTENT CHAPTER ONE 1.0) BACK GROUND OF STUDY……………...........1-3 1.1) STATEMENT OF THE STUDY………………...3-5 1.2) OBJECTIVE OF THE STUDY………………….5-6 1.3) SIGNIFICANCE OF THE STUDY……………..6 1.4) SCOPE AND LIMITATION…………………….6 CHAPTER TWO 2.0) LITERATURE REVIEW………………………….7-8 CHAPTER THREE 3.0) RESEARCH DESIGN…………………………9 3.1) POPULATION……………………………….…9 3.2) SAMPLE AND SAMPLING…………………...9 3.3) STUDY AREA ………………………………....9 3.4) INSTRUMENT OF COLECTING DATA……10 1.0) BACKGROUND OF THE STUDY The history of television records the work of numerous engineers and inventors in several countries over many decades. The fundamental principles of television were initially developed using electromechanical methods to scan, transmit and reproduce an image. As electronic camera and display tubes were perfected, electromechanical television gave way to all-electronic broadcast television systems in nearly all applications. The Nipkow disk. This schematic shows the circular paths traced by the holes, that may also be square for greater precision. The area of the disk outlined in black shows the region scanned. The beginnings of mechanical television can be traced back to the discovery of the photoconductivity of the element selenium by Willoughby Smith in 1873, the invention of a scanning disk by Paul Gottlieb Nipkow in 1884 and John Logie Baird's demonstration of televised moving images in 1926. As a 23-year-old German university student, Paul Nipkow proposed and patented the first electromechanical television system in 1884. Although he never built a working model of the system, variations of Nipkow's spinning-disk "image rasterizer" for television became exceedingly common, and remained in use until 1939. Constantin Perskyi had coined the word television in a paper read to the International Electricity Congress at the International World Fair in Paris on August 25, 1900. Perskyi's paper reviewed the existing electromechanical technologies, mentioning the work of Nipkow and others. However, it was not until 1907 that developments in amplification tube technology, by Lee DeForest and Arthur Korn among others, made the design practical.[ The first demonstration of the instantaneous transmission of still silhouette images was by Georges Rignoux and A. Fournier in Paris in 1909, using a rotating mirror-drum as the scanner and a matrix of 64 selenium cells as the receiver. In 1911, Boris Rosing and his student Vladimir Zworykin created a television system that used a mechanical mirror-drum scanner to transmit, in 1 Zworykin's words, "very crude images" over wires to the "Braun tube" (cathode ray tube or "CRT") in the receiver. Moving images were not possible because, in the scanner, "the sensitivity was not enough and the selenium cell was very laggy". On March 25, 1925, Scottish inventor John Logie Baird gave the first public demonstration of televised silhouette images in motion, at Selfridge's Department Store in London. AT&T's Bell Telephone Laboratories transmitted halftone still images of transparencies in May 1925. On June 13 of that year, Charles Francis Jenkins transmitted the silhouette image of a toy windmill in motion, over a distance of five miles from a naval radio station in Maryland to his laboratory in Washington, using a lensed disk scanner with a 48-line resolution. However, if television is defined as the live transmission of moving images with continuous tonal variation, Baird first achieved this privately on October 2, 1925. But strictly speaking, Baird had not yet achieved moving images on October 2. His scanner worked at only five images per second, below the threshold required to give the illusion of motion, usually defined as at least 12 images per second. By January, he had improved the scan rate to 12.5 images per second. Then on January 26, 1926 at his laboratory in London, Baird gave what is widely recognized as being the world's first demonstration of a working television system to members of the Royal Institution and a newspaper reporter. Unlike later electronic systems with several hundred lines of resolution, Baird's vertically scanned image, using a scanning disk embedded with a double spiral of lenses, had only 30 lines, just enough to reproduce a recognizable human face On December 25, 1926, Kenjiro Takayanagi demonstrated a television system with a 40-line resolution that employed a Nipkow disk scanner and CRT display at Hamamatsu Industrial High School in Japan. This prototype 2 is still on display at the Takayanagi Memorial Museum in Shizuoka University, Hamamatsu Campus. His researches in creating a production model were halted by the US after Japan lost World War II Mechanical scanning systems, though obsolete for the more familiar television systems, nevertheless survive in long wave infrared cameras because there is no suitable all-electronic pickup device. 1.1) STATEMENT OF THE PROBLEM It is said that marriages are made in heaven and celebrated on earth. The popular belief is true to many extents, because it is a special bond shared between two souls, who tie the wedding knot after promising to be companions for a lifetime. It is the physical, mental and spiritual unison of two souls. It brings significant stability and substance to human relationships, which is otherwise incomplete. It plays a crucial role in transferring the culture and civilization from one generation to the other, so that the human race is prospered. The institution of marriage is beneficial to the society as a whole, because it is the foundation of the family, which in turn is the fundamental building block of the society. Marriage is sacred in Africa and beyond, because it solidifies relationship that enrich communities and nations by bring forth new life and new hope. African cultures celebrate the coming of the rains, the first harvest and the birth of a child. Marriage is that cultural process which ushers in new life. It is a cherished and most celebrated rite of passage since the dawn of African civilization. But marriage is not a human right: Human rights don’t need licenses or certificates. Marriage is instead a privilege afforded by communities, between man and woman for those who meet the criteria. Marriage is the only known incubator for the raising of balanced socially functional children. It is a civilized union of man and woman. The ideal set 3 up for a child to be raised in to full functionality in the African context as a contributor to civilization. It is the institutionalization of complementary relationship between male and female energies, enshrining in the child sentiments and values from both sexes. This is the formula which is secured with marriage. Extended family systems sit in this equation by sharing responsibilities and enshrining balance. Even if a woman is unable to contribute by having her own biological children her role as a mother is expressed in a communal set up. And hence why the Pan-African proverb of it takes a village to raise a child. Parenting is communal, and the harmonies of male and female energies are critical in enshrining balanced humans. The Tanzanian government recognizes four types of marriages: monogamous Christian marriage, polygamous Muslim marriages, civil marriages (which are understood to be potentially polygamous), and traditional or customary marriages (which are also understood to be potentially polygamous). Nonetheless, the Marriage Act explicitly states that it supersedes both Islamic and Customary law in regulation of all four types of marriage. The Marriage Act guarantees women's rights to property required on her own, as well as rights to matrimonial assets. Furthermore, the law requires judges to take domestic activities into account as contributions to marital assets. Despite these legal protections, most people fail to register marriage for whatever reason, and as a result, few women are financially or socially able to pursue Court remedies. The impact of television technology in Tanzania brought changes in African marriage the following are some negative impact of television towards Tanzanian marriage. Television programs provide hours of entertainment for those who watch them. In moderation, television viewing does not necessarily have crucial negative effects. Excessive television viewing has the potential to create harm, however, especially on families and marriages. Too much television 4 minimizes time and communication, creates a poor perception of married life and disarms basic values needed to build a strong marriage. Many television programs portray marriage inaccurately. Shows focusing on constant romance and excitement mislead audiences into having a false perception of how daily married life works). Reality television shows present the most notoriously inaccurate views and some marriage counselors have even come out against such shows. Diane Thurlow at Healthy Marriage Counseling in Eugene suggests that reality shows such as "The Bachelor" and "Who Wants to Marry a Millionaire?" make marriage look like a game by ignoring key steps in relationship-building. Marlin Shultz agrees, stating that reality show couples lack the time needed to build strong foundational friendships. And Donald Milhaur, another couples counselor, also agrees, stating that people get sucked into the falling-in-love state that reality television portrays and fail to focus on what comes after. Reality television helps perpetrate a fixation on the excitement of finding love while often failing to show the benefits of creating a stable, content marriage. This emphasis on romance over love built through hard work and commitment leads to more unhappy marriages and divorce 1.3) OBJECTIVES GENERAL OBJECTIVE The general objective of the study will be to sight and describe the impact of Television in marriage. SPECIFIC OBJECTIVES i) To ensure TV could not exploit people’s marriage. 5 ii) To suggest best ways of using TV with out affecting marriages iii) To enable couples and spouses recognize that TV programs has vigorous power to erode their marriage. iv)To enable sociologist to make research in every time so as to know well the impact of TV programs to the marriage. v) To enable the media to be aware that their programs they should not harm people’s marriage. 1.4)SIGNIFICANCE OF THE STUDY i) Will make the audience to be a part and partial to our local media ii) Will make couples and spouses to be aware of TV programs iii) Will help the future researchers as review of their research iv) Will be used by researcher as a requirement of fulfillment for award diploma in journalism. 1.5) SCOPE AND LIMITATION The study will not reach a wider audience because of limitations of finance to cater for researcher’s trip and accommodation, and also time constraint, which hindered the researcher to travel faraway. The selection of study area will therefore based on the researcher’s convenience and available. 6 2.1) CHAPTER TWO LITERATURE REVIW Cultural Imperialism Theory states that Western nations dominate the media around the world which in return has a powerful effect on Third World Cultures by imposing n them Western views and therefore destroying their native cultures. Schiller, H. J. (1973 Western Civilization produces the majority of the media (film, news, comics, etc.) because they have the money to do so. The rest of the world purchases those productions because it is cheaper for them to do so rather than produce their own. Therefore, Third World countries are watching media filled with the Western world's way of living, believing, and thinking. The third world cultures then start to want and do the same things in their countries and destroy their own culture. This theory says that humans do not have the free will to chose how they feel, act, think, and live. They react to what they see on television because there is nothing else to compare it to besides their own lives, usually portrayed as less than what it should be. Learning theories are conceptual frameworks that describe how information is absorbed, processed, and retained during learning. Learning brings together cognitive, emotional, and environmental influences and experiences for acquiring, enhancing, or making changes in one's knowledge, skills, values, and world views. There are three main categories of learning theory: behaviorism, cognitivism, and constructivism. Behaviorism focuses only on the objectively observable aspects of learning. Cognitive theories look beyond behavior to explain brain-based learning. And constructivism views learning as a process in which the learner actively constructs or builds new ideas or concepts. 7 Kerry O'Donnell in his article “The Negative Effects of TV in a Couple's Bedroom” stated that, Many people are aware of all the negative effects of having a television in a child's bedroom. Television watching at bedtime interferes with a child's sleep, leading to all kinds of problems. It can cause problems with their health, performance in school, behavior issues and motivation interference. But what happens when a couple has a television in their bedroom? Research shows that a television in the bedroom can put strains on a relationship in several areas. An Italian study conducted over 500 couples found that having a television in the bedroom had a negative effect on a couple's sex life. Results showed that couples without a TV in the bedroom had sex on the average of twice a week, or eight times per month. A bedroom television cut that number in half, with couples having sex once a week, or four times a month. The decline is even steeper for couples in their fifties or older. The choice of television programming also can have a negative impact on a couple's sex life. Shows that are violent cut couples' desire in half. Reality shows are even more impacting, cutting that desire by a third. The television in the bedroom can intrude on a couple's time alone together, reducing talking and communication. It can interfere with not only a couple's physical intimacy, but also their emotional intimacy. There can also be problems when a couple disagrees on the program they are going to watch. And then there is the never-ending debate on who will control the remote. Jackie Bolen in her article “TV's Effect on the Family “stated that, TV reflects as well as shapes our cultural expectations and norms. TV has brought about revolution in many, if not all areas of life for who can say that their work, family life, leisure time, and school are not in some way influenced by television. TV, its values, moral messages and lifestyle it promotes has a serious, negative impact upon the family. 8 CHAPTER THREE 3.0) RESEARCH DESIGN This study will use combination of methods to collect data, the primary data will be conducted by using structured interview, observation and questionnaire method while secondary data will be conducted by documented different documents. 3.1) POPULATION The population of this study will be married people from Dar es salaam city . This study will be limited in Dar es salaam city because the city has the largest number of TV station and large number of the TV audience than rest. 3.2) SAMPLE AND SAMPLING This study will use both probability and non probability sampling techniques. Representative and a basis for generalizing the conclusion by using sample of 100 people spouses, people who are in courtship, and religious leaders. Researcher will interview about 50 % of spouses’ 25% people who are in courtship and 25% of religious leaders. 3.3) STUDY AREA The study limited in Dar es salaam city at Kinondoni, Ilala and Temeke municipal. The study is limited in the area because the researcher has no enough money to conduct reseach through out the country. 9 3.4) INSTRUMENT OF COLLECTING DATA The researcher will use a number of ways in conduct research includes interview, observation and questionnaire method. The primary data will be conducted by using structured interview, observation and questionnaire method while secondary data will be conducted by documented different documents. 10