5. Swahili proverb
Posted by: "jawad Al Bahrani" jawad Al Bahrani
Date: Sat Oct 31, 2009 9:31 am ((PDT))

This proverb which I wrote today is in answer to that particular person who asked for one to remember the good all days.



UZALIWAPO, UKUWAPO NA USOMAPO NDIPO HESHIMA NA SHINA LA MAISHA YAKO LILIPO NA WALA SIYO PALE UENDAPO, UCHUMAPO NA PALE UKIJA KUFA NA KUZIKWAPO.


*Na Jawad Al Bahrani*

SHAIRI LA KUENZI UTAMADUNI WA KITANZANIA

TUENZI UTAMADUNI WETU - SHAIRI

Limetungwa na Salim Himidi wa Paris, France.

Chochote kilicho changu,
cha nudhumu na mikeka
Kuhusu mitango yangu,
ya kuliya na kucheka

Moyowe usiwe bangu,
ukachelea kuteka!
Kuteka ni yako haki,
usingiwe na wahaka

Kueneza kulobaki,
zetu mila na baraka
Lugha isije shitaki,
kutokuwa na nyaraka!

Nyaraka ndo zitangao,
walo mbali kuwafika
Wakaribu wajuwapo,
k'wa Jogoo keshawika

Tendeza wajibu wako,
kwa jukumu la Afrika!-----
Afrika ndo Mama/Baba,
chimbuko la binadamu

Tusijione ni wahaba:
wa kuvunja masanamu
Wabaguzi sema kwamba:
HAWA NI WANAHARAMU!

Wasalam, Salim Himidi, Paris, France.

KWA MINAJILI YA KUMBUKUMBU NA. 2

Imetoka: http://www/wcl.american.edu/scholars/humphrey/info-fellows.cfm

Wafadhiliwa hawa waliwasili Washington DC, USA Agosti 3, 2008 na wanamaliza masomo yao Juni 2, 2009 na kurejea makwao. Ufadhili wa masomo haya unatolewa na Serikali ya Marekani (USA) kupitia Mfuko wake wa Hubert H. Humphrey. kwa heshima ya bwana mwenye jina hilo, aliyewahi kuwa makamu wa Rais wa Marekani miaka ya 1960s. Utawala wa Rais Jimmy Carter ndio ulioanzisha Mfuko huu kwa heshima yake mwaka 1978.

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Introducing the AU/WCL 2008-2009 Humphrey Fellows

Kayum Ahmed is a manager in the International Relations section of the South African Parliament. While in this position, he has led the Multilateral International Relations Team and negotiated international agreements with the European Parliament and the Chinese Congress. He holds an MA from the University of the Western Cape and an LLM from Leiden University in the Netherlands, through a Nelson Mandela Scholarship. Before his time in Parliament, he worked with the Commission on Gender Equality, the Institute for Democracy in South Africa, and a private consulting firm. His main areas of interest include democracy, law, and human rights, and he plans to use his Humphrey year to gain further understanding of the U.S. Congressional approach to these topics.

Anneen de Jay is an attorney at Metcalfe Legal Practitioners, where she drafts international cross-border trade, direct foreign loan, and international shareholder agreements and assists in large-scale property developments. She also works with the trading of carbon credits and advises on the particulars of the Kyoto Protocol. Currently, she is working on a bio-energy project which could potentially create thousands of new jobs for Namibians. Her main areas of interest include international business and environmental law, and she plans to use her Humphrey year to gain further experience toward helping previously disadvantaged groups in Namibia, including women and children, and establish business connections which will aid her in uplifting her community, as well as broadening her understanding of international finance law and the operation of international organizations.

Dhilip Nawaz is a senior state counsel in the Sri Lankan Attorney-General’s office. He represents the state in original and appellate courts on governmental issues, serves as legal advisor to the State, and supervises banking and company law issues. He had the distinction of leading evidence at the Sri Lankan Truth Commission, as well as acting as a state prosecutor. He is a renowned lecture and holds degrees from the University of Colombo and Sri Lanka Law College, and an LLM from King’s College, London, after receiving the British Chevening Award. His main area of interest is international trade and finance law, and he plans to use his Humphrey year to gain further knowledge of this subject to aid in his work with Sri Lankan state institutions.

Cheng Dong is the director of No. 2 Division of Legal Affairs Department for the State Intellectual Property Office of P.R. China, where she participates in drafting international intellectual property treaties and revisions of Chinese patent law. She has been with the State Intellectual Property Office since 1991 after her graduation from the South China University of Technology and the China University of Political Science and Law. Her main areas of interest include intellectual property law, public policy, and public administration, and she plans to use her Humphrey year to gain further knowledge of intellectual property law, develop additional leadership skills, and acquire a more international focus.

Wei Huang is a partner and deputy director at Fujian Xiamen Xufeng Law Firm in Xiamen, China. He also holds the positions of director of the Intellectual Property Research Society of China Higher Schools, deputy secretary general of the Fujian Province Young Lawyers Association, and legal counselor for Nike Company Ltd. He has a Master’s degree in civil and commercial law from Xiamen University. His main area of interest is intellectual property law. He was honored as an excellent lawyer in Fujian province three times, including one of the top 10 excellent lawyers in 2008. Wei plans to use this Humphrey year to gain further knowledge of intellectual property and bring his experience back to China.

Tamerlan Ibraimov is board chair of the Center for Legal and Political Studies in Bishkek, Kyrgyzstan. In this role he manages the organization’s activities and develops contacts with the government, civil society groups, and businesses. He identifies education about new political and human rights structures as a major need in his home country. Toward this end he has published several texts, including “Political Parties, 2000,” “Elections: Rules and Procedures for Voters,” and “Non-Commercial Law.” His main area of interest is human rights law, and he plans to use his Humphrey year to gain further knowledge of the litigation and protection of civil and political rights and apply this to his work with political parties and NGOs in Kyrgyzstan.

Michelle Maharajh-Brown is a magistrate in the judiciary of Trinidad and Tobago. She currently presides in the Family Court and has previously served as a magistrate in various criminal courts as well as a judge in the Petty Civil Court in Port of Spain. She has worked as a senior state counsel in the Offices of the Attorney General and also tutors at the Hugh Wooding Law School. Her main areas of interest include juvenile delinquency and rehabilitation. She plans to use her Humphrey year to gain further knowledge of these subjects, which she would use to inform her sentencing of young offenders in her own country and to be able to offer alternative options for their rehabilitation.

Roberto Moreno is a state prosecutor for the Colón Province in Panama and a professor of criminology and penal law at the undergraduate level at the Santa Maria La Antigua University. In addition to his law degree, he holds a Master’s degree in criminology from the Universidad de Panama. He has also published numerous articles on criminal justice, gang violence, and child labor and helps NGOs with gang member rehab and domestic abuse prevention programs in the Colón area. His main areas of interest include corruption, ethics, and judicial administration, and he plans to use his Humphrey year to gain further knowledge of these subjects, which he would like to use toward helping to prosecute those guilty of corruption in Panama.

Zainab Mwatawala is an assistant lecturer at Mzumbe University in Tanzania. She holds multiple degrees and certificates from the University of Dar es Salaam, the Tanzania School of Journalism, the Institute of Development Management in Mzumbe, and the Shinyanga Commercial Institute. Her goal is to establish a sustainable legal aid center to assist community members in understanding their democratic rights and to increase access to justice through the provision of legal aid. Her main areas of interest include legal education, advocacy, and human rights, and she plans to use her Humphrey year to gain further knowledge of these subjects to use toward establishing the center, improving legal literacy in Tanzania, and protecting the rights of indigent peoples in her country.

Flavia Peixoto is a federal judge specializing in intellectual property rights for the Federal Judiciary Circuit Court of Rio de Janeiro, Brazil. Before holding this position, she worked as an architect, judicial analyst, French teacher, and interpreter. She holds degrees in law, building rationalization, and architecture and city planning. Reflecting her diverse education and professional background, she has many different interests, chief among them currently being intellectual property law, trademarks, and patents. She plans to use her Humphrey year to gain further knowledge of these subjects, which she would like to use toward professional enrichment and improving her decision-making capacity concerning the IPR law suits submitted to her when she returns to Brazil.

Andrea Souza is a public prosecutor for the State Prosecution Office of Vitoria, Brazil. In this position she works to defend the rule of law and human rights. Her duties include filing lawsuits to preserve the environment and creating an inclusive educational policy regarding public policy areas. She has also worked as a professor at the School of Public Prosecution and as an attorney at a private law firm. Her main areas of interest are youth human rights and judicial and legal aid reform. She plans to use her Humphrey year to gain further knowledge of these subjects, which she would like to use toward improving public services, fighting for human rights, and implementing youth protection programs throughout the state of Espirito Santo.

• © 2009

Washington College of Law - 4801 Massachusetts Avenue, NW - Washington, DC 20016 - 202-274-4000

KWA MINAJILI YA KUMBUKUMBU TU

Imetoka http://tanzania.usembassy.gov

19 Tanzanian scholars head to America on U.S. Government funded graduate level educational exchange programs

August 21, 2008

U.S. Ambassador Mark Green bade farewell to nineteen bright Tanzanian scholars who are departing for the United States this year on academic grants with travel and living expenses covered by the American people. The grantees depart between July and September 2008 for graduate level educational exchange programs funded by the U.S. Government’s prestigious J. William Fulbright Program. The scholars, who will attend universities throughout the United States, will spend between four months and several years in America for academic and professional work. The programs involved in the educational exchange include the Fulbright Junior Staff Development (JSD), Fulbright Foreign Language Teaching Assistant (FLTA) and Hubert H. Humphrey (HHH) Programs.

According to the U.S. Embassy spokesman, the scholars will have the chance to help increase mutual understanding between the people of the United States and the people of Tanzania while they study throughout the United States at prestigious universities. Through the Fulbright Junior Staff Development Program: Zeyana Hamid, a computer system administrator with the Ministry of Health in Zanzibar will be going to the University of Missouri/Columbia for a Masters in Health Informatics; Nyankomo Marwa, a lecturer from Sokoine University of Agriculture will attend the University of Nebraska/Lincoln, for a PhD in Agricultural Economics; Mlenge Mgendi, a lecturer from Ardhi University will attend Texas A&M University for a PhD in Geography, and Mussa Mgwatu, a lecturer from the University of Dar es Salaam, will conduct research at Lehigh University in Industrial and Systems Engineering. This program is designed to strengthen African universities, ministries and non governmental organizations through higher degree training for junior level staff. It provides funding for a maximum of two years of study toward a masters or doctoral degree at a U.S. university or for participation in a non-degree research or non-academic professional program.

Through the Hubert H. Humphrey program, Zainab Mwatawala, a lecturer with Mzumbe University is attending American University for Law and Human Rights and Jaffar Mjasiri, a reporter with the Daily News, departed in early August for the University of Maryland, College Park, for a program in Journalism. Founded in 1978 in honor of the late Senator and U.S. Vice-president, the Hubert H. Humphrey Fellowship Program brings to the United States accomplished mid-level professionals for a year of academic and professional training. Beyond classroom work, these qualified candidates will have the chance to gain professional experience in their fields through practical training. Humphrey candidates are chosen based on demonstrated potential for leadership and commitment to public service.

As Fulbright Foreign Language Teaching Assistants, the following graduates from the University of Dar es Salaam and Mt. Meru University depart throughout August to take classes and to teach Kiswahili at various universities in the U.S.: Emmanuel Ndulila, Ernest Makulilo, Francis Semwaza, Georges Ngonyani, Happiness Bulugu, Happiness Kashubi, Lugano Sigalla, Regina Fupi, Salma Mrindoko, Wema Munisi, Wilbert Mahenge and Zablon Bwire. The host institutions include Stanford University, New York University, University of Oregon, and Brown University. This program for English teachers aims to strengthen foreign language instruction in the U.S., strengthen the grantees’ ability to teach English upon their return, and promote mutual understanding by establishing a native foreign language speaker expertise on U.S. campuses for one academic year. The program enables the teaching assistants to complete their home country pre-service training by engaging in non-degree studies at accredited post-secondary U.S. educational institutions while teaching one or two Kiswahili courses for an academic year.

A lecturer from the Muslim University of Morogoro, Prof. Juma Mikidadi Omari, will be participating in the Fulbright Visiting Specialist Program in January 2009, lecturing on Islamic Civilizations at Northwest College. This program takes senior scholars from Muslim communities around the world to universities in the United States to increase knowledge about the history and culture of Islamic civilizations on American campuses.

Tanzania has participated in the Fulbright Program since the 1960s and has over 400 Tanzanian alumni throughout the country. Among the alumni of this prestigious program are ministers, vice chancellors, deans, journalists, activists, policy makers, engineers, and artists, with a large percentage being teachers. Each year, U.S. lecturers and researchers come to lecture and do research in Tanzania on the other half of the Fulbright exchange program, where they also learn about Tanzanian culture and education. These programs are administered by the U.S. Embassy’s Office of Public Affairs, and the Program has annual application cycles for each fellowship. The Fulbright Grants are funded by the American people and are part of overall U.S. Government direct and multilateral assistance to Tanzania of more than 750 billion Tanzanian shillings this fiscal year. The U.S. Embassy is always looking for qualified applicants for graduate level Fulbright Grants for study in the United States -- visit http://tanzania.usembassy.gov and check under "Resources" for information on how to apply in the coming academic year.

J. William Fulbright was a prominent and gifted American statesman of the 20th century. His political career of over thirty years in the U.S. Congress was distinguished by his unequaled contribution to international affairs and marked by his tenure as the longest serving chairman of the Senate Foreign Relations Committee. He had profound influence on America’s foreign policy, and his vision for mutual understanding shaped the extraordinary exchange program bearing his name.

With the support of the United States government and through binational partnerships with foreign governments, the Fulbright Scholarship Program sponsors U.S. and foreign participants for exchanges in all areas of endeavor, including the sciences, business, academia, public service, government, and the arts and continues to increase mutual understanding between the people of the United States and the people of other countries.

WAIREGE NA WANYABASI MARA WAAFIKIANA

Koo zote za Mkoani Mara, Tanzania zingekuwa na busara kama koo hizi mbili, matatizo ya kupigana kwa pinde na mishale na mapanga kungekuwa historia.

Tuesday, 31 March, 2009 2:28 AM
From:
camwasam@blueyonder.co.uk

MUGINI JACOB in Tarime, 30th March 2009 @ 10:39A 44-committee of Wairege and Wanyabasi clans met here on Sunday to find immediate solutions for the prolonged clashes between warriors of the two clans. The meeting that was held at the Tarime District Council Conference Hall elected leaders who will spearhead the peace talks between the two sides. “The aim of this meeting is to stop the violence. We have lost several relatives and I ask God to rest their souls in peace”, Mr John Gimunta, a popular trader here said when briefing the delegates on the meeting’s agenda. The chairpersons from warring villages promised to tell their people to stop fighting, a move that will go hand in hand with operation to disarm all villagers, especially those who own guns illegally. “The violence has affected every person in our communities. I am declaring that the battle in my village is over”, Nyankunguru village chairman Abeli Maginga who belong to Wanyabasi clan told the meeting. Maginga’s statement was echoed by other village government chairmen of Nyamwaga, Genkuru, Ganyange, Nyantira,Nyarero, Magoto, Keisangura and Kimusi. The committee is schedule to meet at Kimusi village where Wairege reside on April 15 to spread peace messages. "Our next meeting will also establish a special fund to assist those affected by the clashes, as well as enable committee leaders perform their duties smoothly by visiting all our villages, calling for peace”, Mr Gimunta said. Local leaders including councillors from the neighbouring wards situated in Nyamongo area and a number of traditional elders were also welcomed to participate in the peace talks. They also agreed to stop segregations based on clans and regard themselves as Kurya community. This was the first time for members of the two warring clans of Kurya tribe to hold peace talks without the presence of senior central government leaders. The government has already deployed large number of anti-riot police (FFU) to maintain law and order in the area. Minister for Home Affairs Lawrence Masha made a working tour in Tarime over the weekend, and called members of public to cooperate with the government in ending clan clashes and frequent cattle rustling incidents that have rocked the district for years now. He said the government would deploy unspecified number of police in Tarime mid next month, a move that will go hand in hand with establishing a special police zone in the area.

MILA ZA UHABESHI (ETHIOPIA?)

Jamani kutembea duniani kileo ni kwa namna hii, kusoma/kuangalia mambo ambayo yanafanyika nchi za wenzetu hapa duniani. Bado dunia haijawa kitongoji?

Mouth-to-mouth wild hyena feeding in Harar, Ethiopia

Mon, 04/14/2008 - 07:02 — reznor

There is an ancient tradition of wild hyena feeding in Harar, Ethiopia, which is still being practiced today. As far as I understand, this is a rite of peace-offering. The wild hyenas enter the city in great numbers during the night, and they are quite capable of snapping limbs from poor fellows sleeping on the streets. Those wild beasts are really strolling through the city in the dark, I saw them myself!

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For several centuries the rite of hyena feeding has been performed by a single family. Fathers were passing the skill to their sons, and so on.
The guy on the first photo carries a basket full of rotten meat outside the city wall and summons hyenas with scary inhuman shouts. The beasts come and get their portion of stinking meat. For the greater effect the feeding is done mouth-to-mouth style...

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Don't know why, maybe because of the brutal expression on my face, but this guy called me from the crowd of onlookers and asked if I wanted to perform the rite together with him. Next day Ethiopian drivers who worked as our guides greeted me with extra warmth, friendly hugs and handshakes, invited me to their families, offered me the best women. They told me they never saw a white guy feeding hyenas.

They took me to a back room in the market to a woman who sells khat leaves. We sat down around her and chew the leaves. All that day I was glowing from inside out. My brain was crystal clear. I felt so good I loved everything and everybody around...

Well, enough about khat. Here is a couple of more images of hyenas:

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WANDOROBO WATAKA KUITWA WA-AKIYEE

WAMECHOKA KUDHALILISHWA NA JINA HILO SASA WAITWE KWA JINA WALITAKALO WAO! TANGANYIKA INA MAKABILA MENGI JAMANI! Imeandikwa na Eline Shaidi; Tarehe: 26th March 2009 @ 12:50 Habari Leo

Wananchi wa kabila la wandorobo wakiwa kwenye mkutano wakati wakiongea na mwandishi wa makala haya hayupo pichani katika Kitongoji chao ‘Hatutaki kuitwa Wandorobo, sisi ni Akiyee…ndorobo ni mdudu anayeng’ata ng'ombe na kuambukiza magonjwa ya nagana,” anasema Olonyoiki Lotiengo. Akiyee maarufu kama Wandorobo ni kabila dogo miongoni mwa makabila yanayoishi katika wilaya ya Simanjiro mkoani Manyara. Makabila mengine yaliyopo kwenye wilaya hiyo ni Wapare, Wachaga, Wamasai, Wanguu, Warangi na Waarusha. Makabila hayo hujishughulisha na kilimo, ufugaji, pamoja na biashara ndogo. Jamii ya kabila hilo dogo la Akiyee katika wilaya hiyo, linaishi katika vijiji vya Kitwai A, Kitwai B, Komolo, Loiborsoit B, Loborsiret na Lormorjoi. Jamii hiyo ni kabila dogo ambalo lina jumla ya watu 188, ambapo ni sawa na asilimia 0.11 ya wakazi wote wa wilaya hiyo, ambao ni 172, 660. Jamii hiyo haina tofauti na jamii ya Wahazabe (Watindiga), wanaoishi katika eneo la Yaenda Chini wilaya ya Mbulu, kwani maisha yao ni ya kuhama hama kutoka eneo moja hadi eneo jingine ili kutafuta chakula na maji. Kabila hilo la Akiyee huishi kwa kutegemea kurina asali, mizizi ya miti, matunda pori na wanyama pori kama vyakula vyao vikuu. Pia, jamii hiyo haina desturi ya kuhudhuria katika zahanati, kituo cha afya au hospitali kwa ajili ya kupata matibabu ya maradhi. Hata wajawazito wanaotaka kujifungua, hutumia dawa za asili zitokanazo na miti mbalimbali kwa ajili ya kujitibu. Olonyoiki Lotiengo ni Mwenyekiti wa Kitongoji cha Lormorjo Kijiji cha Lormorjoi. Anaeleza kuwa kitongoji chake kina wananchi 55 ambao umri wao umeanzia miaka 30, na hakuna mwananchi mwenye umri chini ya miaka hiyo. Kitongoji hicho kipo katikati ya pori, lenye msitu mnene na kimejitenga na vitongoji vingine katika Kijiji cha Kitwai B. Kipo umbali wa kilometa 30 kutoka makao makuu ya kijiji hicho na umbali wa kilometa 100 kutoka makao makuu ya wilaya hiyo. HabariLeo ilifika katika maeneo hayo na kujionea hali halisi ya maisha ya jamii hiyo, ambayo ipo hatarini kutoweka kutokana na jamii hiyo kushindwa kuongezeka, kutokana na sababu mbalimbali zinazowakabili, ikiwemo hali ngumu ya maisha yanayowakabili wananchi hawa. Kitongoji hicho hakina huduma za maji, yaani visima vilivyochimbwa na wananchi hao na serikali, bali hutumia visima vya asili ambavyo wamevikuta. Wanadai huenda visima hivyo vimewekwa na Mungu wakati akiumba dunia. Visima hivyo vipo katikati ya miamba ya mawe. Pia, katika kitongoji hicho hakuna hospitali, kutokana na jamii hiyo kutumia zaidi dawa za miti shamba wakati wakiugua magonjwa mbalimbali, ikiwemo wanawake wanaojifungua. Katika kitongoji nilishuhudia kuwepo kwa wanyama aina ya mbwa pekee, na hakuna mifugo kama ilivyo kwenye vijiji vingine. Hali hiyo ilielezwa ni kutokana na hali ya umasikini, unaoikabili jamii hiyo. Ni pia katika hali isiyo ya kawaida, kuikuta kwenye nyumba za Watanzania ni kutokuta mtoto mdogo. Hali hiyo ilinishtua kidogo, kutokana na kuzoeleka kuwa Watanzania tumebarikiwa kuwa na watoto wengi, hususani katika maeneo ya vijijini. Hali ni tofauti katika kitongoji hiki, kwani hakuna watoto. Hiyo ni wazi kuwa hakuna shule yoyote ya msingi hata ya awali. Shule ya msingi ipo umbali wa kilometa 30 kutoka kwenye kitongoji hicho. Jamii hiyo hivi sasa imebadilika na huvaa nguo kulingana na mavazi yanayovaliwa na jamii ya Wamasai. Jamii hiyo inasikilizana na Wamasai, kutokana na kuzungukwa na kabila hilo kwa eneo kubwa na pia kutokana na kulitegemea katika maisha yao. Katika mazungumzo yetu na Mwenyekiti wa Kitongoji hicho, nililazimika kupata mkalimani ambaye ni mzee wa mila wa jamii ya Wamasai wa Kata ya Kitwai A, Wiliam Moringe. Moringe alikuwa akitafsiri kwa Kiswahili maelezo yaliyokuwa yakitolewa na mwenyekiti huyo wa kitongoji, ambaye alikuwa akizungumza Kiswahili katika maeneo machache. Mwenyekiti huyo anasema wanaishi kwa kutegemea rehema za Mwenyezi Mungu, kutokana na hali ngumu ya maisha inayowakabili hivi sasa, kutokana na ukame uliopo katika kitongoji chao. Ukame umesababisha maji waliyokuwa wakiyategemea kutokana na mvua, kuanza kukauka. Kutokana na ukame huo wanalazimika kuponda mizizi wanayoiita ‘Kisherembwa’. Huitumia mizizi hiyo kama maji, kutokana na mizizi hiyo kuwa na maji mengi. Pia hutumia mizizi hiyo kama chakula. Kutokana na ukame huo, pia matunda aina ya “Ndungu’ waliyozoea kula kama chakula chao, yanaanza kukauka huko porini. Hali hiyo imeanza kuleta njaa kali katika jamii hiyo. Anasema katika kukabiliana na maradhi mbalimbali kulingana na mazingira wanayoishi, jamii hiyo imekuwa ikitumia dawa mbalimbali katika kutibu maradhi yao. Anataja miti ya dawa wanazotumia pamoja na magonjwa wanayotibu. Mti wa ‘Mukutani’ ni dawa ambayo wanatumia kwa ajili ya maradhi ya minyoo, tumbo na kuondoa nyongo mwilini. Mti huo hupondwa na kisha kunywa maji yake na kufanya utapike nyongo, pamoja na kuua minyoo tumboni. Mafuta ya mti wa ‘Ndemwee’ ambayo hutumika kwa kuchanganya na asali, ni dawa ya kutibu maradhi ya kifua. Mti wa ‘Singwai’ hutumika kutibu maradhi ya tumbo na kuzuia kuharisha na mti wa ‘Osiamali’, hutumika kama dawa ya kutibu maradhi ya tumbo. Dawa zingine za miti shamba ni ‘Sogonoi’ ambao huutumia kama dawa ya malaria, homa na tumbo. Mizizi ya jamii ya Olduvai hutumika kama dawa ya magonjwa ya zinaa. Pia jamii hiyo huwa inajiburudisha kwa kutengeneza pombe yao ya kienyeji, inayotengenezwa kwa asali. Pombe hiyo inaitwa ‘huumi’ na hutumika zaidi katika sherehe mbalimbali wanazozifanya kijijini hapo. Dawa nyingine walizo nazo ni za kujipaka kuepuka madhara ya wanyama wakali. Anaeleza kuwa dawa hizo ni za kusahaulisha ama kupoteza eneo ambalo mtu anataka kufika, na pia zinaweza kumsafirisha bure katika vyombo vya usafiri. Anataja dawa hizo kuwa ni Mberesero na Ormudee. Anasema dawa hizo unaweza kuzitumia, kwa kuchoma moto na kisha kuzungushia majivu yake mahali ulipo, ama kuzitwanga na kuweka mdomoni ili kila unayezungumza naye, akubaliane na wewe jambo lolote. Inadaiwa kuwa dawa hizo, hutumiwa na majangili wakati wanapokwenda kuwinda wanyama kwenye misitu ya hifadhi, na kujizungushia dawa hizo na kushindwa kuonekana na askari wa hifadhi hizo, huku majangili yao wakiwaona askari hao. Hata hivyo, jamii hiyo imeshindwa kuongezeka kutokana na mila na desturi potofu, ambazo pia zinachangiwa na hali mbaya ya uchumi. Baadhi ya mila hizo ni mwanamke wa jamii hiyo anapopata ujauzito, anajitokeza mwanaume wa jamii ya Wamasai na kujitolea kulea mimba kwa kutoa ng’ombe, ili endapo atazaliwa mtoto wa kike basi atalazimika kuolewa na mfugaji huyo. Kutokana na utaratibu wa wanawake kuozwa kwa kabila ya kifugaji ili kupata mifugo, imekuwa vigumu kwa vijana wa kabila hilo kupata mwanamke wa kuoa, hivyo idadi yao kuzidi kupungua. Katika kuisaidia jamii kuondokana na maisha magumu, serikali ya wilaya hiyo imekuwa ikitoa misaada mbalimbali kwa jamii hiyo, kulingana na mahitaji yao. Serikali ya wilaya hiyo ilitoa msaada wa mizinga ya kisasa 60 na vifaa vingine vya ufugaji wa nyuki, vyenye thamani ya Sh 1,200,000. Serikali kuu pia ilitoa mizinga yenye thamani ya Sh 1,920,000 katika kipindi cha miaka ya nyuma. Jitihada zaidi za serikali, zinatakiwa kutumika katika kuikomboa jamii hiyo ambayo inazidi kutoweka, ikiwa ni pamoja na kuwaweka mahali pamoja ili kuweza kuwapatia huduma mbalimbali za jamii ili waachane na dhana ya kuhama hama. Hatua hiyo itasaidia jamii hiyo, kuondokana na umasikini hivyo kuanza kulima na kujipatia kipato.

MISEMO YA KISWAHILI NA YENZA KIINGEREZA

"Mzaha, mhaza, mwishowe hutumbuka usaha =

Milima haikutani, binadamu hukutana = Long time no see!

Akufaaye kwa dhini ndiye rafiki = A friend in DEED is a friend INDEED.

Kwenye kuku wengi usimwage mtama = Washing dirty linen in public.

Mfungwa hachagui Gereza = Loosers can't be choosers.

Njaa haina sikio = An empty belly hears nobody.

Baada ya dhiki faraja = Every cloud has a silver lining.

Hakuna masika yasiyo na mbu = misfortunes never come singly.

Mkono mtupu haulambwi =

Japo sipati, tamaa sikati = giving up is a fool's luxury.

maji ukiyavulia nguo, lazima uyakoge = "when you make your bed, you lie on it".

Hasira za mkizi faraja kwa mvuvi =

Nguvu ya umma hutamba! = Umoja ni Nguvu utengano ni udhaifu = Unity is Strength!

Mpiga ngumi ukuta huumiza mkonowe =

Mpanda juu, hushuka = Whoever goes up, comes down!

Mwenye kilanga haliliwi! =

Mwenye bahati habahatishi ! = Luck is what happens when preparation meets opportunity.

Ndondo si chururuuu =

Maji yakimwagika hayazoleki = Never cry over spilt milk.

BADHI YA NYIMBO ZA KIKAMI NA KILUGULU

Nyimbo zifuatazo, ambazo kwa sasa zinapotea tuliziimba katika miaka ya 1960 wakati tukiwa wadogo au tulizisikia zikiimbwa katika hafla mbalimbali kama vile za kuzaliwa watoto, za kukuwa watoto (kufikia balehe), harusini na matangani.

Nilizowahi kuzisikia katika balehe ni kama zifuatazo:

NGWANDINGWANDI
1. Ngwandi ngwandi,
Kanyanyamala mchigoda iyo mwende

Maana yake katika Kiswahili ni:
Huyo huyo aliyekaa kiti kikuu ndiye anayependwa.

Wimbo huu huimbwa baada ya mwali kunema. Anaposhushwa chini, hufikia juu ya magoti ya mnandi/mkasano wake naye ndio humnema tena akiwa chini na huimbwa wimbo huu kama vile kumsifia jinsi alivyopendeza mwali huyo na kuwapa moyo na kuwasifia wazazi waliomlea, na kwa jambo hilo mwali hutunzwa.


MWALI FVIANOGILE
2. Mwali vianogile, mwali vianogile kanoga chitambi chiyafvalile!
Aeee vianogile aeee vianogile kanoga chitambi chiafvalile!

Maana yake katika Kiswahili ni:

Mwali huyu amependeza sana, mwali huyu amependeza kwa nguo alizovaa!
Aeee amependeza kweli aeee! amependeza kwa nguo (kitambi) alizovaa!

Wimbo huu huimbwa kabla mwali hajapandishwa mabegani kunema (mchinhumbili). Yaani baada ya kupambwa wanawake huimba wimbo huu kabla ya mbebaji mwali hajamuinua ili akaneme.

SAKE  SAKE
3. Sake sake kunila kwingoma,
Kana umbone sogela kuno (ukiniona sogea huku!)

Eee!
Ahee heeheeheee kana umbone sogela kuno x 2

Wimbo huu sifahamu maana yake mstari wa kwanza. Yaelekea ni wimbo wa shangilizi maalum zinazofanywa na kina mama baada ya kumfunda binti yao. Wanawake waimbapo wimbo huu hukalia magoti na miguu ikiwa nyuma yao, wanavalia kanga tumboni na kuacha maziwa yakiwa wazi na viganja vyao vinapiga chini kutoka usawa kama wa futi moja toka juu. Hivyo sauti inatoka kwa pamoja ya viganja hivyo vinapofika chini kama vile watu wapigavyo makofi. Hufanya hivyo huku wakicheza na kufurahi mwendo wa saa 11 asubuhi kunapokaribia kucha.


CHIDONDOLO
4. Mwali chaajaga choni mwe,
Iyo chidondolo na chilawe! (mara nyingi tu, kutegemea na vya kuonyeshwa)

Tafsiri:
Mwali huwa anakula nini?
Hicho alichokuwa anakula na kitolewe kionyeshwe tukione!

Wimbo huu huimbwa katika hafla maalum iitwayo Chidondolo. Yaani hafla hii hutayarishwa kama sehemu ya kumtoa mwali. Yaani wazazi wa mwali huyu wanauthibitishia umati wa jamii iliyowazunguka kwamba binti yao amekuwa vile kwa sababu alilishwa vyakula vituatavyo. Vyakula hivyo ndio vinavyoonyeshwa katika hafla hii. Vyakula hivyo zaidi zaidi huwa ni mboga mbalimbali, kuku, mayai, nafaka; kwa jumla jinsi mzazi atavyoweza kuvikusanya vyakula vya kawaida vya sehemu ile. Kila kimoja kinaonyeshwa tofauti kisha vyakula vile kila aliyehudhuria huchukua kimojawapo au hupikwa kwa ajili ya wageni waliohudhuria.

ZA   HARUSINI
5. Kwereza mikwambe kwerezaa
na miti mikulu tule nyama.

Huu ni wimbo wa Kiswahili uliokuwa ukiimbwa sana kwenye harusi kama sehemu ya shangilizi. Inaelekea hii mikwambe huenda ikawa ni kitu kilichokuwa kikitumiwa katika muziki wa asili. Kwa sababu kwereza maana yake ni kama kuvuta kwa madoido.

CHIKUWIII
6. Chikuiiiiii kodeng'ela mchanya chikuiiii! Kodeng'ela mchanya!

Tafsiri:
Chikui ni aina ya ndege/mnyama mdogo. Mnyama huyu hucheza juu ya miti. Hivyo tafsiri ya wimbo huu ni kumsifia huyu Chikui kwamba huchezea juu!

Wimbo huu ni wa ngoma aina ya Kigoma. Kigoma ni ngoma ya wanawake watupu. Ngoma hii huchezwa na kinamama usiku kucha wakati wa shughuli ya kufunda mwali wakiwa ndani. Uchezaji wake ni vyovyote vile utakavyo, ikiwa wima au umekaa na kwa vigelegele kwa wingi sana.

JISIKIE FAHARI KUWA WEWE NI MTANZANIA !!!
7. Wee imwana seke ulile gwee!
Kwa Mtanzania,
Mwanangu seke ulile gwee!
Kwa Mtanzania!

Tafsiri:
Mwanangu wala usisikitike(usilie!)!
Wewe ni Mtanzania x zozote.

Wimbo huu uliimbwa wakati wa shangilizi na ulikuja kuimbwa baada ya Muungano wa Tanganyika na Unguja mwaka 1964. Wimbo huu ulikuwa ukitangaza kujidai kwa wenye nchi kwamba hakuna sababu ya kusikitika wala kuwa wanyonge kwa sababu sisi ni Watanzania (ni sifa kubwa sana kuwa Mtanzania). Ni wimbo wa kujivunia uzalendo wa Watanzania.

8. Eeeeeh Namchua nie! x 2
Kondemela iwana ngalila kwani,
Miago sina mtumba na mchuwa!

Tafsiri:

Mimi ni yatima, mimi ni mkiwa!
Unaniachia watoto niwapeleke wapi,
Mimi sina Mjomba(Mwangalizi) ni mkiwa!

9. Na mchuwa mie, eeeeh, na mchuwa mie noilolesa,
Niwe na baba, niwe na mama asongelele chiti chitali sawasawa na Ulanga,
Eeeeh noilolesa.

Tafsiri:
Mimi ni mkiwa, mimi ni mkiwa nimejikunyata,
Ningekuwa na baba na mama, wangenitengenezea kiti (samani) zing'arazo kama ulanga
nimejikunyata!

10. Pwaga mulile gwe, Kwa sulutani x2

Tafsiri: Sasa umekuwa sultani (umekuwa mtu mzima!)

Huu ni wimbo wa ngoma ya VIJEMBE. Vijembe ni ngoma iliyokuwa ikichezwa na wanaume wakati wa kuwakaribisha vijana waliotoka jandoni. Vijembe hivi vilikuwa vikipigwa na kutoa sauti na wanaume hawa wakiwa wima walikuwa wakiimba wimbo huu wakiwa katika duara. Wimbo huu uliimbwa kumpongeza aliyetoka jandoni kwamba sasa ameshakuwa mtu mzima wa kutegemewa (kama sultani). Yaani ameshakuwa mtu mzima baada ya kutoka jandoni maana amefundishwa namna ya kujitegemea.

WE MWALI, KAMLONGELE MWALI MWANA WA MWALI MWALI

Taarifa hii kwa wote watokao kijijini Nyambogo na Nzilimiti (Wilaya ya Morogoro Vijijini, mkoani Morogoro) wanakaribishwa na wengine pia kuchangia katika blogu hii. Hii maana yake ni kwamba Wazungumzao lugha ya Kiswahili wote mnakaribishwa mlioko duniani kote.

Nimeanzisha blogu hii kwa kumbukumbu tu ya kuzaliwa kwake Bw. Bwakilla Tariq Abdul Mlekwa Machi 15, 2003 katika Manispaa ya Morogoro, nchini Tanzania, Afrika Mashariki, barani Afrika.

Tafsiri ya maneno yaliyopo katika kichwa cha habari ni kama hivi:
Wee mwali, kamwambie mwali kuwa mwanawe mwali kawa mwali (yaani amevunja ungo). Usemi huu hutumika sana kwa watokao katika maeneo tajwa hivyo nimeona kwa jinsi ulivyo ni usemi wa shangilizi, niuweke katika blogu hii ili wasioufahamu usemi huu nao waufahamu. Hasa kwa sababu usemi huu asilia uko katika hatari ya kutoweka kwa sababu, siku hizi (katika karne hii ya 21) hatusherehekei tena galigali; ambayo ni sherehe ya kutaarifu jamii inayokuzunguka kuwa binti yako amevunja ungo.

Pia siku hizi mila za kucheza ngoma na kutayarisha Wakasano, Wannandi, na Wahunga Wakulu na Wadogo wote sasa yanapotea hasa kutokana na kusambaa zaidi kwa miji na kutoweka kwa vijiji na pia kutokana na umasikini uliokithiri vijijini. Vilevile tamaduni hizi zinatoweka kutokana na kuiga tamaduni nyingine duniani hasa zile zinazoletwa na tekinolojia ya kisasa kama televisheni, simu za mkononi, Ipod, Blueberries, na kadhalika.

Hivyo, mwenye jambo lolote lile la kiasili yake mwenyewe au alilolisikia, karibuni sana katika uwanja huu tuweke na kuhifadhi tamaduni zetu ili watoto, wajukuu, vilembwe na vitukuu vyetu vije kusoma tamaduni zetu zinazopotea. Hata ukiwa na nyimbo asilia pia karibu uziweke humu kwa ajili hiyo hiyo. Kwa upande wa nyimbo hata hivyo, ni muhimu kuzitafsiri katika Kiswahili ili wasiofahamu lugha ya wimbo huo nao wapate kufaidika kama nilivyotafsiri kichwa cha habari hiki cha kwanza katika blogu hii. NAWAKARIBISHA KWA MIKONO MIWILI, KARIBUNI.