Monday, January 12, 2015

BLIND MAN ACCUSED OF WIFE SNATCHING IN UGANDA

Today's Pick  from  New Vision, Uganda

Blind man accused of wife snatching
Publish Date: Monday,  Jan 12, 2015
Blind man accused of wife snatching
   
Atuko and her new catch Opio at Ngora Central Police Station. Photo by Tolbert Edait
newvision
By Tolbert Edait
A mother of seven in Ngora district has ditched her 70-yearold husband for a 52-year-old blind man, raising eyebrows in her community.

Rose Atuko, who has been married to Augustine Osupa of Kees village, Ngora subcounty in Ngora district for 16 years is now cohabiting with John Opio, 52. Their union has further been cemented by the birth of a son who is now three years old.

The matter, however, only came to light recently when Osupa sought the intervention of the Child and Family Protection Unit at Ngora Central Police Station.

“I feel bad losing my wife to a blind man after producing six children with her during our 16-year-old marriage,” Osupa told the New Vision.

He said he still loved his wife and that it was not good for their children to miss the love of either parent, especially considering his advanced age and the need to have a wife by his side.
Atuko and her former husband Osupa. Photo by Tolbert Edait

Opio, who was summoned to Ngora Central Police Station together with Atuko, says since she has declared her love for him, he is willing to refund Osupa’s bride price to enable him marry his new catch.

“I will not prevent Atuko from visiting the children she produced with Osupa if I marry her. I will also offer them support where necessary,” Opio said.

The head of the Child and Family Protection Unit in Soroti, Michael Erimu, said they advised the two parties to have the matter resolved by clan members and accord the children their rights.

“Atuko’s heart is with Opio who has also declared his readiness to meet the cultural requirements in marrying her. Therefore, the clan should be able to solve this matter without hurting any party,” Erimu said.

Michael Opio, the chairman of the Irarak Imumwa clan to which Osupa belongs, said they allowed Atuko to marry Opio.
 
Locals witnessing the payment of the bride price by Opio to Osupa. Photo by Tolbert Edait

“Osupa should reach an understanding with Opio and refund the bride price he paid,” Opio said.

During the recent clan meeting, Atuko shocked relatives and friends by openly declaring that she could not continue being Osupa’s wife because of his advanced age and failure to carry out his conjugal duties.

‘Even if Opio is blind, my heart is with him because he is able to meet all my needs as a woman; unlike Osupa my former husband,” Atuko said.

The deputy information minister for the Iteso Cultural Union, Jonathan Maraka, however, condemned the proposed union between Atuko and Opio, saying she should stick to Osupa. He said what the lovebirds had done is against Iteso cultural norms and called for Opio to be fined.

Meanwhile, the chairperson of Uganda National Disabled Union, Patrick Onyait, said this was the first case he has registered of a blind person being accused of grabbing another person’s wife.

NAHAU ZA KISWAHILI NA MAANA ZAKE [TRANSLATED SWAHILI SAYINGS]

Imenukuliwa kutoka Gazeti la HABARILEO, Tanzania la Alhamisi,  Januari 8 - 14, 2015
Na  GENOFEVA  MASAO

Amekula chumvi nyingi            -  Ameishi miaka mingi [lived a long life]
Ahadi ni deni                           - Timiza ahadi yako [be trustworthy; keep your promise]
Amewachukua wazee wake    -  Anawatunza vizuri wazazi wake [taking good care of parents]
Amekuwa popo                      - Yu kigeugeu [ a turncoat]
Amevaa miwani                      - Amelewa pombe [chakari] [inebriation, a drunkard]
Amekuwa mwalimu                 - Yu msemaji sana  [a talkative person]
Amemwaga unga                     - Amefukuzwa kazi [ dismissed from employment]
Ana ulimu wa upanga               - Ana maneno makali  [biting words]
Ameongezwa unga                  - Amepandishwa cheo [promoted]
Agizia risasi                             - Piga risasi  [shoot!]
Chemsha bongo                      - Fikiri kwa makini  [think analytically]
Kuchungulia  kaburi                 - Kunusurika kifo   [saved from a worse fate]
Fyata mkia                              - Nyamaza [keep silent]
Fimbo zimemwota mgongoni    -Ana alama ya mapigo ya Fimbo mgongoni [birching scars on ones' back]
Hamadi kibindoni                    - Akiba iliyopo kibindoni [savings for a rainy day]
Hawapikiki chungu kimoja       -Hawapatani kamwe !  [always at loggerheads]
Kupika majungu                      - Kufanya mkutano wa siri [conspire a secret meeting]
Kumpiga [kumvika] kilemba cha ukoka   -  Kumsifu mtu kwa unafiki [kinafiki] [paying lip service]
Kula mlungula                          - Kula rushwa [receiving a bribe]
Kupelekwa miyomboni            - Kutiwa [kupelekwa] jandoni [performing circumcision]
Kujipalia mkaa                         - Kujitia matatani [get yourself in trouble]
Kumeza [zea] mate                  - Kutamani   [to crave for]
Kumuuma mtu sikio                 - Kumnong'oneza mtu jambo la siri [tell a secret to someone]
Kumpa nyama ya ulimi             -Kumdanganya mtu kwa maneno matamu [using wiles to tell lies]
Kumchimba mtu                      - Kumpeleleza mtu siri yake  to dig one's secrets]
Kutia chumvi  katika mazungumzo  -  Kuongea habari za uwongo [tell lies]
Vunjika moyo                          -  Kata tamaa [give up]
Yalimkata maini                       - Yalimtia uchungu  [emotional pain]
Kujikosoa                               - Kujisahihisha  [correct your ways]
Kutia utambi                            - Kuchochea ugomvi  [convince someone to fight]
Kumeza maneno                      - Kutunza siri moyoni  [to keep a secret]
Kula njama                              - Kufanya mkutano wa siri [to conspire a secret meeting]
Kumkalia mtu kitako                - Kumsema/kumsengenya  [to talk about someone]
Kupiga vijembe                        - Kumsema mtu kwa fumbo [use idioms to talk about someone]
Kiinua mgongo                         - Malipo ya pongezi/uzeeni [pension]
Kazi ya majungu                       - Kazi ya kumpatia mtu posho [hand to mouth existence]
Kaza kamba                             - Usikate tamaa - [never give up!]
Kumwonyesha mgongo             -  Kujificha - [to hide]
Kuona cha mtema kuni             -  Kupata mateso [torture]
Maneno ya uwani                     - Maneno yasiyo na maana/porojo  -  [hyperbole !]
Mate ya fisi                              -  Kata tamaa kupita kiasi - [give up totally !]
Mbiu ya Mgambo                     - Tangazo [advertisement]
Mungu amemnyooshea kidole   - Mungu amemuadhibu -  [God's punishment]
Mkubwa jalala                          - Kila  lawama hupitia kwa mkubwa - [The eldest is the Dumping ground!]
Mkaa jikoni                               - Mvivu wa kutembea -  [a stay at home person]
Mungu si Athumani                    - Mungu hapendelei [God is fair]
Ndege mbaya                            - Bahati mbaya [bad luck]
Paka mafuta kwa mgongo wa chupa - Danganya [telling lies]
 Usiwe kabaila                                  - Usichume tokana na jasho la mwingine [Don't exploit others]
Usiwe kupe                                      -  Fanya kazi [be gainfully employed]
Usiwe bwanyenye                             -  Usichume kwa vitega uchumi vyako [don't be a capitalist!]
Usiwe na mrija                                  -  Usinyonye wenzako  [don't be exploitative]
Utawala msonga                               - Utawala wa wachache [leadership of the few]
Usiwe nyang'au                                 - Usidhulumu kwa kutumia madaraka [Don't use your position to exploit others]
usiwe Kikaragosi                              -  Usiwe chui katika ngozi ya kondoo [Don't be a sheep in a leopard's skin]
Umangimeza                                     -  Viongozi wanaopenda kuamrisha watu [a Dictatorship]
Kutoa ya mwaka                               - Kufanya jambo zuri na la pekee [performing a unique act]
Kumpa mtu ukweli wake                  -  Kumwambia mtu wazi [to be transparent]
Pua kukaribiana kushikana na uso     -  Kukunja uso kwa hasira [to express anger]
Sina hali                                            - Sijiwezi  [I am helpless (mostly when talking about love)]
Kupiga uvivu                                     - Kukaa tu bila kazi [abject laziness]
Kupiga kubwa                                   -  Kwenda moja kwa moja [vanishing act]
Kumwekea mtu deko                         -   Kulipiza  kisasi [pay back]
Mtu mwenye ndimi mbili                     -  Kigeugeu  [A turncoat]
Miamba ya mitishamba                       - Wanga hodari wa kienyeji [ expert wizardry]
Kupiga supu                                       - Tegea  [do the least]
Kupiga mali shoka                              - Gawana  [distribute (contraband, bullion, inheritance]
Kula vumbi                                         - Pata taabu   [struggle]
Mafungulia ng'ombe                            - Kati ya saa mbili na saa tatu [between 8.00  and 9.00 o'clock
Kutia kiraka                                        - Fichia siri [confiante]
Kumlainisha mtu                                  -  Kumzungumzia mtu maneno matamu mpaka akubali matakwa yako [convince someone to see eye to eye - to agree to your argument]
            






Saturday, February 16, 2013

NAHAU MPYA ZA LUGHA YA KISWAHILI TANZANIA !!!!

Imetundikwa hapa leo hii  tarehe  17/2/2013.

NAHAU  HIZI ZIMEDAKWA  KUTOKA  MTANDAONI   TANZANET !!!!

Pesa hainunui ustaarabu.


Mshamba utampeleka mjini ila ushamba kuuondoa kazi.

Gari alilopanda yesu, shetani haombi lifti.

Gari la kuvutwa haliovateki (overtake)

Hata uwe na bahati vipi,  huwezi kuokota nyumba.

Mganga wa jadi haagizi samaki wala mchicha.

Wimbo wa taifa haupigwi disco.

Kandambili haipigwi kiwi.

Usiteme Big G (chewing gum) kwa karanga za kuonjeshwa.

Hata bibi alikuwa binti.

Mke wa mtu sumu, mume wa mtu maziwa.

Kipara bila pesa ni kovu.

Mbwa hanenepi miguu.

Picha ya Rais haina Mlinzi (bodyguard).
Mjini shule,  kijijini tuition.

Uzuri na shepu mjini, tabia kijijini.

Mjini heshima pesa, shikamoo makelele.

Silaha pesa, kisu na bastola mizigo.

Kuku ni kuku tu, jogoo jina.

Kusoma kuelewa kukesha  ni mbwembwe  tu.

Ukitafuta heshima kwa gharama utauziwa fedheha kwa bei nafuu.





Wednesday, February 13, 2013

TAFAKURI YA KIFO CHA SHEIKH NASSOR BACHO


 Imetundikwa hapa leo hii tarehe 14 Februari, 2013.

TAFAKURI   YA  KIFO  CHA SHEIKH   NASSOR BACHO KILICHOTOKEA  ZANZIBAR TAREHE 13/2/2013.

Na  PAZI  MWINYIMVUA 

 INNA  LILLAHI  WA INNA ILLAIHI  RAJ-UUN. 


Mfahamu sheikh Nassor Bachu

Sheikh Nassor Bachu ni miongoni mwa masheikh maarufu ambaye makazi yake yalikuwa katika visiwa vya zanzibar. Ni miongoni mwa walimu ambaye ana wanafunzi wengi mno ambao msimamo wao mkubwa ni kufuata na kuhuisha sunna za Mtume Muhammad,  Rehema na Amani za Mwenyezi Mungu zimshukie, amin.

Mchango wake katika jamii 

Katika maisha yake alikuwa akitoa darsa zake katika msikiti uliopo Rahaleo na msikiti wa Kikwajuni Zanzibar. Alipitisha maisha yake yote katika kufundisha masomo mbalimbali ya dini kama vile tafsiri za quran, hadithi na pia alikuwa na kipaji cha ziada cha kuzungumza na kueleweka kwa ufasaha. Hivyo pia ni miongoni mwa watoa mawaidha wazuri sana ambaye  kanda zake za mawaidha za redio na za video zinapatikana katika maduka mingi wanayouza kanda za dini. Pia unaweza kupata mawaidha yake kwa kupitia www.sekenke.com au tafuta kwenye www.mawaidha.com

Kwa muda kidogo alipata fardhi ya ugonjwa na hadi kukamilisha safari ya maisha yake leo siku ya tarehe 13/2/2013.

Nini tutafakari?

Kwanza napenda kunukuu maneno ya Mtume SAW aliposema katika zama za mwisho wanazuoni  wengi watapungua na maasi yatazidi.
 Ni ukweli usiopingika si rahisi kupata watu wenye ilmu kubwa kama ya sheikh wetu.
Ni wangapi wako tayari kutumia muda wao kutafuta ilmu ya dini kwa manufaa yao wenyewe sembuse kupata muda wa kuwafundisha wengine?
Ni nani yuko tayari walau kutumia saa chache kwa ajili ya kutafuta ilmu na kuweza kutumia ilmu hiyo kwa ukweli namaanisha kwa ikhlasi.

 Ibada zetu zimekuwa za kubabaisha? Kwa kuwa hatuna ufahamu wa kutosha juu ya ibada mbalimbali. Hii ni kwa sababu hatujajipangia muda wa kuhudhuria katika madrasa na kuweza kupata ilmu sahihi.

 Watoto wetu tumewapangia program ambazo hawapati hata muda wa kujifunza dini yao na kumjua mtume SAW. Matokeo yake  ni mmomonyoko wa maadili.

Digrii , Masters na PHD zetu zimekuwa ni bure kwani tunashindwa hata kufanya ibada ya kutafakari na kuweza kuona  na kuthibitisha neema za Allah ambazo amezitaja katika quran pamoja na  kuhofishwa na azabu zake. Tumekuwa mstari wa mbele  wa kutaja na kueneza aibu za watu kuliko kuangalia wapi tumekosea na turekebishe.

 Hatujiulizi kwa nini?  Na mambo haya mpaka lini? Tutaanza kuisoma dini yetu lini? Masheikh wetu ndugu zangu ndio hao wanamalizika. 

Naguswa na msiba huu  sana kwa sifa za kipekee alizonazo Sheikh Nassor Bachu. Machozi hayatasaidia japo nalo hili huwezi kulizuia.

Mtu mmoja maarufu alisema wakati wa kiza kinene ndio wakati wa kutafakari na kuweza kuona mwanga. Aristotle. Tafadhali TAFAKARI.

Martin Luther anasema "Laiti kama ningejua kuwa kesho dunia yote itakatika  kuwa vipande basi nisingeacha  kupanda mti wa mtufaha". Andaa maisha ya kesho  akhera hata kama u mgonjwa kitandani au upo kifungoni NA usichoke kupanda mti wa KUTAFUTA  ilmu kwani faida zake ni nyingi.

Mtume SAW amesema
Ishi duniani kama utaondoka kesho na ishi duniani kama utabaki milele. Mihangaiko ya kutafuta maisha ni miongoni mwa sehemu ya dini lakini iendane na kutafuta  maisha ya akhera.

Na Allah SW anasema
Natunawapa muda wa kutosha lakini watambue hakika nguvu yetu ni kali? Fanya ufanyavo lakini ujue huwezi kushindana na nguvu za Allah.

Pia anasema; Kila binadamu hufanya makosa lakini mbora ni Yule anaetubia. Tufanye haraka kuomba msamaha na kutorudia makosa.

Katika aya nyingine anasema waja wema wanapofikwa na msiba husema hakika sisi tunatoka kwa Allah na kwake yeye tutarejea.

Nasi tuseme INNA LILAHI WA INNALAYHI RAJIUN. 

1.       Ombi langu kwako tafuta kanda yeyote ya  mawaidha ya Sheikh Nassor Bachu katika website nilizozitaja ukurasa wa kwanza ili thawabu ziendelee kumuendea sheikh wetu na pia uweze kufaidika na ilmu yake.
2.        Tumia walau dakika chache kumuombea dua na kumtakia           
msamaha kwa Allah na amfanyie wepesi  wa hesabu zake katika    safari ya maisha mapya. Allah alitie nuru na harufu njema kaburi lake. Amin. Amin
3.       Nasi pia tujiombee Allah atupe maisha mema ya duniani na akhera na atupe mwisho mwema.

N A H A U M P Y A ZA K I S W A H I L I T A N Z A N I A !!!

 Imetundikwa hapa leo hii 14.2.2014

 NAHAU  MPYA   ZA  KISWAHILI  ADHIMU

TUZIINGIZE KWENYE MITAALA YETU?

1. Gari la kuvutwa hali overtake.
2. Hata uwe na bahati vipi hauwezi kuokota nyumba.
3. Mganga wa jadi haagizi samaki/mchicha.
4. Wimbo wa taifa haupigwi disco.
5. Kandambili haipigwi kiwi
6. Usiteme Big G kwa karanga za kuonjeshwa.
7. Hata bibi alikuwa binti.
8. Mke wa mtu sumu, mume wa mtu maziwa.
9. Kipara bila pesa ni kovu.
10. Mbwa hanenepi miguu
11. Picha ya Rais haina bodyguard.
12. Mjini shule kijijini tuition.
13. Uzuri na shepu mjini, tabia kijijini
14. Mjini heshima pesa, shikamoo makelele.
15. Silaha pesa, kisu na bastola mizigo.
16. Kuku ni kuku tu, jogoo jina.
17. Kusoma kuelewa kukesha mbwembwe.

Friday, August 24, 2012

MWALIMU KHAMISI MATAKA ASAHIHISHA KISWAHILI

 Imeingizwa humu leo hii Jumamosi, tarehe 25/8/2012.
 
NAOMBA TUZINGATIE YAFUATAYO KUHUSU LUGHA YA KISWAHILI:
 
1. NI KOSA LA KILUGHA KUSEMA "NI BUDI ..........." KWA MAANA YA ULAZIMA WA JAMBO FULANI. "BUDI"KATIKA LUGHA YA KISWAHILI INA MAANA YA "HIYARI", HIVYO UNAPOLITUMIA NI LAZIMA UANZE NA KANUSHO KAMA VILE: HAPANA BUDI........, SINA BUDI ........... NA KADHALIKA. YAANI " HAPANA HIYARI.........., SINA HIYARI.
 
 
2. NENO "MADHUMUNI" NI NENO LA KISWAHILI LILILOKOPWA KUTOKA KIARABU. NENO HILI LIPO KATIKA UMOJA NA "MA" ILIYO MWANZONI MWAKE SI "MA" YA WINGI BALI NI SEHEMU YA NENO LENYEWE. NI KOSA LA KILUGHA KUSEMA ... "DHUMUNI"  BALI SEMA MADHUMUNI.....
 
NDUGU YENU,
 
KHAMIS MATAKA

MSEMO WA LEO

 hII IMEINGIA LEO HII  -  Jumamosi tarehe 25 Agosti 2012. 

"Mpe akupaye, ukimpa asiyekupa, ni sawa na kutupa". 

Hii wandugu nimeikuta leo hii Samaki Samaki huko  Mlimani City Shopping Mall,  Dar es Salaam, Tanzania. 

Bado naitafutia methali mlingano wake Kwa Kiingereza.  Tuwe na subira. 

Sunday, January 23, 2011

MAKUZI YA LUGHA YA KISWAHILI AFRIKA

23/1/2011
Kiswahili's Future Lies in Borrowing From English
2011-01-17 13:22:48.296 GMT


Nairobi, Jan 17, 2011 (The East African/All Africa Global
Media via COMTEX) -- When Kenya's Minister of Education Sam
Ongeri recently lamented the poor performance of primary school
pupils in national examinations of Kiswahili, and ordered an
investigation into the matter, it was reminiscent of an oft-
quoted saying in East Africa: that Kiswahili was born in
Zanzibar, grew up in Tanzania, fell sick in Kenya, died in
Uganda and was buried in Congo.


This saying, albeit light-heartedly, aptly captures the
evolution of the language as one moves north and west of the
East African coast, characterised by a shrinking of vocabulary,
adulteration by indigenous languages and a near-unforgivable
non-adherence to basic structure and noun classes - so much so,
that by the time one crosses into eastern DR Congo, or gets to
northern Uganda, and lately Southern Sudan, it hardly sounds
like Kiswahili at all.


The pertinent question at the moment is what is the future
of Kiswahili as a regional lingua franca as it buffers the
storms that plague the "correct" form of the language,
particularly in places where it has "fallen sick" to the
ravages of other languages, local slang and negative
perceptions; or where it has been admitted into "intensive
care," perhaps because the proper form has never been mastered
in the first place. What can we learn from other linguas franca
of history?


Despite the problems faced in mastery of Kiswahili, the
spread of the language in the region is undeniable: more and
more people are speaking Kiswahili in Uganda, Rwanda and
recently Southern Sudan.


Charles Omondi, an editor with the African Review, an
Online news site owned by the Nation Media Group and recently
in Southern Sudan to cover the historic referendum, writes that
Southern Sudan could soon be the next major frontier for the
expansion of the language widely spoken in East and Central
Africa.


"Having been in Juba," he writes, "I have been marvelling
at how widespread Kiswahili is in a land where English and
Arabic should be lingua franca. Whether in a hotel, in a shop
or on the streets, chances are that one in three people you
interact with is able to communicate in Kiswahili...coming at a
time when no official effort has been made by the government to
promote the language."


The rise and rise of Tanzanian Bongo flava music in the
region has undoubtedly contributed to the spread of Kiswahili,
particularly in Uganda, where it had long been considered the
language of soldiers, criminals and refugees.


The language's popularity surged after Ugandan artiste
Jose Chameleone recorded his biggest hits todate in Kiswahili -
Jamila and Mama Mia.


In Kenya, Sheng, the oft-maligned working language of
Kenya's youth that has its origin in Nairobi's Eastlands, is
often blamed for the poor mastery of Kiswahili among Kenyan
students.


It is also interesting to note how Kiswahili demarcates
sharp divisions in socio-economic status, and one can tell
which side of the divide a person falls in by the language
others use to address them.


Middle and upper middle class children in Kenya, for
example, are socialised to speak Kiswahili specifically to
domestic workers, drivers and gardeners included - the so-
called ordinary wananchi, and are less likely to speak the
language among themselves.


One key step in spreading Kiswahili was to create a
standard written language.


In June 1928, an interterritorial conference was held in
Mombasa, at which the Zanzibar dialect, Kiunguja, was chosen to
be the basis for standardising Kiswahili.


Today's standard Kiswahili, the version taught as a second
language in Kenya, is for practical purposes the Zanzibar
dialect, even though there are minor discrepancies between the
written standard and the Zanzibar vernacular.


The other dialects are Kimvita, spoken in Mombasa, Kiamu,
spoken in Lamu and Kingazija, spoken in the Comoros Islands.
The latter is restricted to the archipelago while the rest
of the dialects are widely spoken along the East African coast
from Kismayu in Somalia to northern Mozambique and parts of
Madagascar.


Currently, some 90 per cent of approximately 39 million
Tanzanians speak fluent Kiswahili, barring localised slang,
rich in vocabulary and idioms.


Kenya's population is comparable, and though the
prevalence of the language is lower, it is still widespread
enough to warrant the government recently to make it a national
language.


Most educated Kenyans can communicate fluently in
Kiswahili, since it is a compulsory subject from primary
school.


The five eastern provinces of the Democratic Republic of
Congo are Kiswahili speaking, and it is starting to rival
Lingala as the most important national language of that
country.


In Uganda, the Baganda generally do not speak Kiswahili,
but it is in common use among the 25 million people elsewhere
in the country, and its teaching is currently being implemented
in schools nationwide in line with the vision of the East
African Community.


The usage of Kiswahili in other countries is commonly
overstated, being common only in market towns, among returning
refugees, or near the borders of Kenya and Tanzania.
Even so, Kiswahili speakers may number some 120 to 150
million people.


Notably, some contemporary non-Swahili ethnic groups speak
Kiswahili more often than their mother tongues, and many choose
to raise their children with Kiswahili as their first language,
leading to the possibility that several smaller East African
languages will fade as Kiswahili transitions from being a
regional lingua franca to a regional first language.


The term lingua franca comes from a language that was
actually called Lingua Franca.


The original Lingua Franca was a mixed language composed
mostly of Italian with a broad vocabulary drawn from Turkish,
French, Spanish, Greek and Arabic.


It was in use throughout the eastern Mediterranean as the
language of commerce and diplomacy in and around the
Renaissance era.


At that time, Italian speakers dominated seaborne commerce
in port cities of the Ottoman Empire. Franca was the Italian
word for Frankish, therefore it was the language of the
"Franks": the term used to describe all Europeans at the time.
In Europe, various languages rose and fell in prominence
as linguas franca - Greek during the times of the Hellenistic
civilisation, which was followed by Latin during the Roman
Empire.
In the medi

eval era, German was used throughout the Holy
Roman Empire.


From the 16th to the 19th century, French was the language
of business, trade and diplomacy in Europe, and was regarded as
the language of the elite - a person could not be considered
properly educated if he or she was not conversant with French.


With the spread of the British Empire in the late 1800s
into the 20th century, English soon became the most important
global language, a scenario that persists today: English,
undoubtedly, is today's language of science, technology,
business, commerce and entertainment.


Linguas franca rise and fall on the basis of their ability
to absorb foreign influences, and this is why English has
continued to outpace French, for example, in global relevance.
English easily absorbs foreign words without much fuss -
many words in the language are borrowed from European languages
such as Latin, German and Spanish; even Hindi (shampoo,
monsoon), Japanese (karaoke, tsunami) and Kiswahili itself
(safari, mamba).


French, on the other hand, is much more insular than
English - the Academie Francaise, the official authority on the
language, has raised the flag on the adulteration of French by
English words in particular; to remedy this, it has come up
with arguably clumsy French words in the spirit of preserving
the purity of the language: eblabla to replace chat, for
example.


Still, and to the dismay of les francais, French has
continued to lose ground in terms of number of speakers and
global relevance - more and more Francophone countries are
adopting English on a wider scale: Rwanda is a case in point.


Outside influence
To maintain its relevance and life span, therefore,
Kiswahili should borrow a leaf from English and be less jittery
about the influence of local slang and adulterations such as
Sheng.


Infusions of foreign words are the essence of any lingua
franca, and this increases the language's usefulness in many
diverse social settings.


The language can evolve and yet still retain its purity
for academic and linguistic purposes, and have a standardised
version that is widely known but largely ignored in day-to-day
communication. Just like English.


Kiswahili in East Africa has always been linked to trade,
and one does not need an extensive vocabulary or flowing idioms
to trade.


Starting about 1800, the rulers of Zanzibar organised
trading expeditions into the interior of the mainland, up to
the Great Lakes region.


They soon established permanent trade routes and Kiswahili-
speaking merchants settled in stops along the new trade routes.
After Germany seized Tanganyika for a colony in 1886, it
took notice of the wide, albeit shallow, dissemination of
Kiswahili, and soon designated Kiswahili as a colony-wide
official administrative language.


Textbook or examination Kiswahili, and much less the
purest Zanzibari form of the language, is not the version that
has regional relevance today -- it is street Kiswahili, spoken
in East Africa's commercial centres, that used in the arts such
as music, and that spoken in the various refugee camps spread
across the region that binds the region together.


The essence of a lingua franca is its ability to survive a
stripping down of vocabulary, and its receptiveness to external
influences.


For a language to survive the times, it must be adaptable.
Preserving the "right" Kiswahili, is without a doubt
commendable.


However, if Kiswahili scholars become defensive and
insular in protecting the purity of the language, then it risks
going the way of French - a "fossilised language," according to
Frederic Martel, French writer and journalist, "which is
uncool, associated in the global mind with an aristocratic
elite and defended by ageing bureaucrats terrified of
linguistic evolution."


by Christine Mungai


Copyright The East African. Distributed by AllAfrica Global
Media (allAfrica.com).

Tuesday, August 17, 2010

HUU NDIO UTAMADUNI WA NEPAL

Wandugu,
Hii nimeidaka toka mtandaoni. Nikidhani sisi WAAFRIKA, ndio wanawake tudhalilishwao zaidi kuliko wote duniani, kumbe, kuna wenzetu wametungiwa na tungo kama hizi hapa nilizowatafsiria: (Ukitaka kusoma zaidi tembelea: http://nepaldemocracy.org). Misemo hii pia nimeihifadhi http://tujienzi.blogspot.com

MISEMO YA UDHALILISHAJI WANAWAKE NCHINI NEPAL - 23/3/2010
Imeandikwa na: SAPANA PRADHAN MALLA (http://nepaldemocracy.org)

Beliefs Reflecting the Derogatory Attitude Towards Girl Child/Women including the following:

• Dhilo paye, Chhora paye (“Let it be late, but let it be a son”);
Ni heri kuchelewa kuzaa nipate mtoto wa kiume.

• Chhora paye swarga jaane (“The birth of a son paves the way to heaven”);
Kuzaliwa kwa mtoto wa kiume ni njia ya kuingia peponi.

• Chhori ko janma hare ko karma (“A daughter is born with a doomed fate”);
Mtoto wa kike huzaliwa na mikosi.

• Chhora paye khasi, Chhori paye Pharsi (“If a son is born, it is celebrated by sacrificing a goat, if it’s daughter, a pumpkin is enough”);
Azaliwapo mtoto wa kiume, husherehekewa kwa mbuzi aliyenona, kama ni mtoto wa kike, boga linatosha.

• Chhora bhaye sansar ujyalo, Chhori bhaye bhanchha ujyalo (“Son brightens the whole world, whereas a daughter brightens only the kitchen”);
Mtoto wa Kiume anaangaza dunia nzima, wakati mtoto wa kike anaangaza jikoni tu.

• Kanya Daan (“a daughter should be given away as a gift”);
Mtoto wa kike anastahili kutolewa zawadi tu.

• Mare paap, pale punya (“It’s a sin if the groom kills the bride, charity if nurtured”);
Ni dhambi kwa Bwana harusi kumuuwa bibi harusi, ni huruma tu kwa kumhifadhi.

• Srimati bhaneko paitalako dhulo ho (“Wife is the dust of the foot”);
Mke ni vumbi la nyayoni.

• Chhori mari, thulo ghar pari (“If a daughter dies, we can say she has been married into a rich home”);
Afapo binti, tunaweza kusema kaolewa na tajiri.

• Pothi base ghar mahscha (“A woman ruled house is sure to be destroyed”);
Nyumba itawaliwayo na mwanamke ina hakika ya kusambaratishwa.

• and Swasni mancheko buddhi pachhadi (“Women are always shortsighted”); Wanawake hawana muono wa mbali; wanawake hawaoni mbali.

Sunday, July 4, 2010

UZEE AU U M R I MKUBWA AU KUBOBEA UZOEFU?

Fwd: UzeeFriday, 2 July, 2010 9:11
From: This sender is DomainKeys verified"Saada Al-Ghafry" View contact detailsTo: undisclosed-recipients



Uzee kitu adhimu, huo ninauingia
Ujana sasa adimu, Shabani aliusia
Maungoni mwangu humu, uzee unanijia,
Na miye nakusalimu, mgeni wangu uzee!

Mbali ninamuachia, rafiki yangu ujana,
Miaka inakimbia, ya leo siyo ya jana,
Nabaki nakumbukia, nilipokuwa kijana
Na miye nakusalimu, mgeni wangu uzee!

Shabani aliandika, kaulilia ujana,
Ni vipi unamtoka, kashindwa kuung’ang’ana,
Meno yalimdondoka, na nguvu tena hamna,
Na miye nakusalimu, mgeni wangu uzee!

Taratibu waingia, uzee wabisha hodi,
Siwezi kuukimbia, hata niwe mkaidi
Hata nikitukania, ndivyo napigwa baridi,
Na miye nakusalimu, mgeni wangu uzee

Mvi sasa zanijia, nimejaribu kung’oa
Kidevu zasalimia, na miye nazichomoa,
Nikitoa zazidia, nami nazidi kutoa!
Na miye nakusalimu, mgeni wangu uzee!

Mapensi nayaachia, na macheni ya shingoni,
Hereni nilivalia, kwenye sikio jamani,
Mwendo nilibadilia, nilivyonesa njiani,
Na miye nakusalimu, mgeni wangu uzee!

Niliwapata mademu, tena wengine kwa zamu,
Nikaitwa mtaalamu, wa mambo yale matamu
Sasa yanitoka hamu, nanyimwa hata salamu!
Na miye nakusalimu, mgeni wangu uzee!

Nilenda nilipotaka, wasiponitaka nilenda,
Sikuwa na hata shaka, ati mtu kunidunda,
Leo naogopa paka, ninavutwa kama punda,
Na miye nakusalimu, mgeni wangu uzee!

Mwendo wa kudemadema, nikishika natetema,
Uso umenikunjama, natembea nikihema,
Magoti nayo yauma, uzee si lele mama!
Na miye nakusalimu, mgeni wangu uzee!

Kumbe maisha ni hivi, uzee haukwepeki,
Ninazikubali mvi, hata kama sizitaki,
Uzee siyo ugomvi, ujana haushikiki,
Na miye nakusalimu, mgeni wangu uzee!

Kweli nilifurahia, enzi zile za ujana,
Kamwe sintoyarudia, yalopita naagana,
Uzee nakumbatia, kwani lingine hakuna,
Na miye nakusalimu, mgeni wangu uzee!

Nasubiri wajukuu, nione na vitukuu,
Nakunja miguu juu, na mshukuru Mkuu
Kuona umri huu, enzi hizi ni nafuu,
Na miye nakusalimu, mgeni wangu uzee!

Na. M. M. Mwanakijiji

(Sauti ya Kijiji a.k.a Vuvuzela Matata)

Wednesday, June 9, 2010

FAIDIKA, FARIJIJKA NA KICHEKO! (Enjoy, laugh & cry)!

IMECHANGIWA NA SALIM HIMID WA UFARANSA - 8/6/2010
01
Bi . . . mbona kimya
Hata mwisho wa dunia
Wanitatanya na njia?

02
Si mfu, si kiwete
Si Amani, si Kikwete
Nauguwa kwa matete

03
Yote haya ni ya nini
Ya kunikata maini
Pingu, tazitoa lini?

04
Tazama leo na kesho
Juzi, jana, si kopesho
Yetu, sitie komesho

05
Si Mwarabu, si Mzungu
Si Ngezi, si Takaungu
Nimezengwa, zungu zungu!

06
Kutamani si kupata
Funuwa zako karata
Twende kwa Mparapata!

07
Jozani hata Wete
Wapi Chanda, wapi Pete?
Kiza kaandama Kete

08
Vuga, Shangani, Malindi
Sala zetu za vipindi
Si Tanga wala si Lindi!

09
Chakula kiwe mseto
Ngisi, kambare za peto
Biriani ladha beto

10
Kumbuka Tasi na Changu
Wote ni waja wa M'Ngu
Zohali, Zuhura wangu

11
Bi . . ., mbona kimya?
Si karata, si mpira
Nimezongwa na hasira

12
Hasira, ndugu wa Pwete
Ni suhuba wa Uwete
Wa kuketi pwetepwete!

13
Tutambuwe kwa yakini
Tiba ponesha maini
Iwe Taha na Yasini

14
Tufikapo papo hapo
Pasiwe tena mitapo
Tukumbuke Mkapvapvo!

15
Badamu, ndani mwa kungu
Haivunjwi kwa marungu
Agizo la Bwana M'Ngu

16
Yote haya kuyasema
Tuhudumu yalo mema
Na maovu kuyatema!

17
Pasiwe na tese tese
Za Bwanamkubwa Dese
Na kulala wese wese

18
Fensi hii na ya nini
Ya maua vipinini
Na kuuguza maini?

19
Tufikapo tutakapo
Bandarini ndio hapo
Tujivushe na mitapo

20
Abiria chungu chungu
Jahazi yavunja gungu
Joshi, si wingi utungu!

21
Bi . . ., mbona kimya?
Wingi maji, si maziwa
Titi mama, si za ndiwa

22
Ndiwa usibabaike
Na kutaka ujifiche
Tausi dume, ni mke!

23
Tujipambe kwa majuti
Ya kupigia saluti
Kwa tambavu, si makuti!

24
Hapa wino kaukapo
Ndipo tume ituapo
Yangu risala ikomapo

25
Hala hala pendo langu
Upoleze moyo wangu
Niwe wako, uwe wangu!
____________

S. H.
Paris, France
(+336-27146412)
8th of June 2010.

Wednesday, March 3, 2010

TUIENZI LUGHA YETU ADHIMU YA KISWAHILI

Subject: [www.eThinkTankTz.org], posted on 2 March, 2010.

Maneno Magumu ya Kiteknolojia

We are asking for your help on a quick, important project intended to
improve access to computer technology in East Africa. The task is
simple: look through a list of English terms that are used in
information technology, and vote on the Swahili translations or suggest
your own.

Twaomba msaada wako kwenye mradi muhimu unaolenga kuboresha matumizi ya
teknolojia za tarakilishi katika Afrika ya Mashariki. Shughuli ni
rahisi: tazama orodha ya maneno yanayotumiwa kwenye teknolojia ya habari
na mawasiliano, na kupigia kura tafsiri zilizoko za Kiswahili au
pendekeza neno lako (unalofikiri ni sawa).

We need volunteers with good knowledge of information technology and the
Swahili language. To get started, just visit
https://sites. google.com/ site/manenomagum u

Tunahitaji watu kujitolea ambao wana ujuzi wa teknolojia za mawasiliano
na pia lugha ya Kiswahili. Kuanza, tembelea:
https://sites. google.com/ site/manenomagum u

Several efforts have been made to produce Swahili ICT vocabularies, but
three big problems remain. First, many terms have been given poor
Swahili equivalents because the original concept was misunderstood.
Second, many terms have been given different Swahili equivalents in
different translation projects; the same English term might have five
different Swahili translations, depending on whether you are using
Microsoft, Google, KiLinux, Facebook, or Wikipedia! Third, many terms
have not yet been translated, and new terms keep appearing as ICT
continues to evolve.

Kumekuwepo juhudi mbalimbali za kuandaa istilahi ya teknolojia kwa
Kiswahili, lakini matatizo matatu bado yangalipo. Kwanza, maneno mengi
yalitafsiriwa vibaya kwa sababu ya maana asili kutoeleweka. Pili,
maneno mengi yalitafsiriwa tofauti katika miradi tofauti tofauti ya
utafsiri; inawezekana kuwa neno lile lile la Kiingereza kuwa na tafsiri
tano, kutegemea ikiwa unatumia Microsoft, Google, KiLinux, Facebook, au
Wikipedia! Tatu, maneno mengi hayajatafsiriwa bado, na maneno mapya
yanazidi kuvumbuliwa teknolojia inavyozidi kuwa.

The Kamusi Project is working to harmonize the various "localization"
efforts, in order to have unified, consistent Swahili ICT terminology as
we head into the next decade. Excitingly, we have the encouragement of
both Microsoft and Google, usually big competitors, which are both
interested in greatly expanding access to their services for Swahili
speakers.

Kamusi Project inafanya kazi ya kuunganisha juhudi hizi za
"Uswahilishaji" , ili kuwa na orodha moja inayokubalika, ya istilahi ya
kiteknolojia kwa Kiswahili, tunapoingia enzi ya tarakilishi katika Afika
ya Mashariki. Kinachosisimua ni kwamba tunaungwa mkono na Microsoft na
Google, ambao kwa kawaida ni washindani, ambao wanataka kuongeza sana
huduma zao kwa wanaozungumza Kiswahili.

We have inspected all of the existing ICT terminology lists that we know
of, from which we have produced several "packs" of difficult terms. Now
we are seeking community participation to help reach agreement on how to
express each term in Swahili going forward. The first five packs are
available at https://sites. google.com/ site/manenomagum u

Tumekagua orodha zote zinazopatikana za istilahi ya kiteknolojia, na
tumetayarisha mafurushi kadhaa ya maneno magumu. Sasa tunatafuta jamii
kuchangia ili kufikia makubaliano ya namna ya kusema kila neno kwa
Kiswahili. Mafurushi yapatikana https://sites. google.com/ site/manenomagum u

A few more packs will be added later this week, but we want to start the
community review project immediately so that we can get rapid feedback
if we need to adjust the process. This is an experimental project: as
far as we know, this is the first time that any linguistic community has
invited to help develop the ICT terms that will be used for their
language in the future. If the experiment is successful, we will use
the experience as the basis for more formal terminology development in
the future, for Swahili and other African languages.

Mafurushi mengine machache yataongezwa mwisho wa wiki hii, lakini
tunataka kuanza juhudi hii moja kwa moja ili tupate maoni ya jamii
wanaochangia, kama ni lazima kubadilisha jinsi ya kuendelea. Bidii hii
kweli ni ya majaribio: tunadhani kwamba ni mara ya kwanza kwamba
wasemaji wa lugha yo yote wanakaribishwa kusaidia kwenye maendeleo ya
istilahi ya kiteknolojia itakayotumiwa katika lugha yao. Majaribio
yakifaulu, tutatumia uzoefu huu kama msingi wa maendeleo rasmi zaidi ya
istilahi za kisayansi, kwa Kiswahili na lugha nyingi za Kiafrika.

So, for several reasons, it is very important that we have the
participation of as many people as possible who (a) have a good
understanding of the concepts involved in information technology, and
(b) have good knowledge of the Swahili language.

Kwa hiyo, kwa sababu nyingi, ni muhimu sana tukiwa na watu wengi
watakaojitolea ambao (a) wanaelewa vizuri maswala ya kiteknolojia, na
(b) wanaelewa vizuri Kiswahili.

Please join us, or tell other people who you think might be interested.
The project will end on 7 March, so please contribute this week if
you want your voice to be counted in Swahili localization! Again, the
website is https://sites. google.com/ site/manenomagum u

Twaomba uungane nasi, au ueneze taarifa kwa watu wengine. Juhudi hii
itamalizika 7 Machi, kwa hivyo ni muhimu uchangie wiki hii ikiwa unataka
sauti yako ipate kusikika katika Uswahilshaji wa teknolojia. Tena,
tovuti ni https://sites. google.com/ site/manenomagum u

Notice: this project is only for volunteers who are interested in
promoting the Swahili language. No payments or prizes are available.
This effort is organized by Kamusi Project International
(http://kamusi. org) and ANLoc, and is NOT officially affiliated with
Microsoft, Google, BAKITA, or KiLinux. All suggestions are highly
appreciated, and will be given the most serious consideration in the
production of a harmonized Swahili ICT terminology set that will be made
freely available online within the next few months.

Tangazo: juhudi hii ni kwa watu wa kujitolea wanaotaka kuendeleza
Kiswahili. Hakuna malipo wala tuzo. Bidii hii imepangwa na Kamusi
Project International (http://kamusi. org) na ANLoc, na hauna mahusiano
rasmi na Microsoft, Google, BAKITA, au KiLinux. Tutashukuri kwa
mapendekezo yoyote, na yatafikiriwa sana wakati wa kuandaa istilahi ya
kiteknolojia katika Kiswahili. Istalahi itapatikana bila malipo kwa
wote baada ya miezi michache.

Sunday, February 28, 2010

MOLA MBARIKI MAMA (SHAIRI)

LIMECHANGIWA NA NASRA MOHAMED WA ZANZIBAR
28.2.2010.

M O L A M B A R I K I M A M A

Ya Rabbi Mola Rahima, mwenye kumiliki enzi,
Pokea yangu kalima, ewe usiye na mwezi,
Dua langu nalituma, kwa usiye ni vikwazi,
Mola mbariki Mama, Mama ni wangu kipenzi

Mola mbariki mama, kwa yake bora malezi,
Lolote nitalosema, halitoshi kumuenzi,
Alivyonilea vema, na kunifuta machozi
Mola mbariki Mama, Mama ni wangu kipenzi

Amenifunza hekima, vipi niishi na wenzi,
Na pia bora heshima, nisifate wapotozi,
Hii ni kubwa neema, gizani huwa kurunzi,
Mola mbariki Mama, Mama ni wangu kipenzi

Nilipopigwa na homa, udogoni hizo enzi,
Mama kucha husimama, kwa ule wangu ulizi
Kwa zake nyingi huruma, humiminikwa machozi.
Mola mbariki Mama, Mama ni wangu kipenzi

Kumbatio lake mama, lilinipa utulizi
Kwa sauti yake njema, aliniimbia tenzi
Na kunifunza kusema, mie wake mwanafunzi
Mola mbariki Mama, Mama ni wangu kipenzi

Alinilaza kwa hima, niwapo na usingizi,
Japo awe anahema, kwa kuzidiwa makazi,
Hakika zake huduma, ni pendo lililo wazi,
Mola mbariki Mama, Mama ni wangu kipenzi

Ni nini nimpe mama, kulilipa lake penzi,
Dhahabu kama mlima, ibebwe na wachukuzi,
Haitoshi ninasema, kwa huyu mwema mzazi,
Mola mbariki Mama, Mama ni wangu kipenzi

Beti hii nasimama, bila kufanya mapozi,
Machache niliyosema, mama kumpa pongezi,
Hakika yake karama, kuisahau siwezi,
Mola mbariki Mama, Mama ni wangu kipenzi.

Saturday, February 20, 2010

UTENZI WA WALYD K. HASSAN, DR. YUSSUF S. SALIM, AMANI A. KARUME & MAALIM SEIF SHARIFF HAMAD

Umeandikwa na Salim Himid (bwanatosha@hotmail.com)
Subject: UTENZI wa Walyd K. Hassan, Dr Yussuf S. Salim, Amani A. Karume & Maalim Seif Sharif (Sehemu 1, 2 & 3)
Date: Wed, 20 Jan 2010 18:39:34 +0000

Sehemu Ya Kwanza

01)-King Walyd mwana wetu
Dokta Yussuf nakwambia
Si mtoto "petu petu"
Lako bora kusikia
Hata uliza Sepetu
Usije potea njia!

02)-Usije potea njia
Wala kupiga mateke
Na kuchanua mikia
Ukapambwa na upweke
Bora tega "kia kia"
Zanzibar isitoweke!

03)-Zanzibar isitoweke
Tutafute itifaki
Du'a zetu tupeleke
Ha Pateli nae Fakih
Mwenye Enzi ndo Mpweke
'Ridhiano kubariki!

04)-'Ridhiano kubariki
Moyo mwema ndio chambo
Pia hayo tusadiki
Tupate kuona mambo
Ifikapo yetu Iddi
Tusije tokwa machango!

05)-Tusije tokwa machango
Angamiza roho zetu
Bora tubane mibango
Kuhifadhi kilo chetu
Amani awe mlango
Na Sefu ndo wimbi letu!

Sehemu Ya Pili

06)-Abdallah Hashim wauzisa
"Blekie bado hajapita?"
ZIRPP, MUWAZA, sisitiza
Sote tusipigwe mateke!

07)-Sote tusipigwe mateke
Yetu zanzibar sitoweke
Zarina, Karama, watete
Naila Majid ndo Rubani!

08)-Naila Majid ndo Rubani
Alipoonja MAGEUZI
Kutuambia tusidhani
Zanzibar ni Kilombero!

09)-Zanzibar si Kilombero
Twache kutiana kero
Yuwapi wetu ndugu Hero
Aje tuvalisha visutu?

10)-Aje tuvalisha visutu
Chankiwiti na mrututu
Farouku nae kuthubutu
Warembo wote kuwavisha!

Sehemu Ya tatu

11)-Yote haya kuongea, kweli ndipo isogee
Ndugu hatujapotea, amani naitokee
Kupenda Zenjibaria, mahaba tutegemee!

12)-Mahaba tutegemee, tusitoswe baharini
Wataka tutokomee, Makamba na mahaini
Msekwa naasekwekwe, 'Ridhiano kubaini!

13)-'Ridhiano kubaini, Miwafaka kwenda pogo
King Hassan haamini, ona watu kwa kisogo
Amani, Sefu, kwa nini, mwatupikia mikogo?

14)-Mwatupikia mikogo, Jussa kuchana viatu
Na tule wetu mhogo, Kikwete apige patu
Amani isende pogo, Zenjibari ina watu!

15)-Zenjibari ina watu, wenye yao tarbia
Uswahili ni ubantu, pamoja na Arabia
Ngazija nao si chatu, Uhindi na Somalia!

Wakatabahu bi-l-yadii,
Salim H. Bwanatosha
(Mngazija wa Zanzibar/Mzenjibari wa Komoro)
Paris, France (+336-27146412)



27
Sefu kupandisha gia
Amani nae kaingia
Wawakilishi wakamavamia
Tulobaki ndo "songa mbele"

28
Tulobaki ndo "songa mbele"
Tujionee ya mabele
Ya Zanzibar hata Mkele
Undugu ndo uwe Jahazi

29
Undugu ndo uwe Jahazi
Kupanda Kusi na Kaskazi
Tusije fanywa wajakazi
Wa majambazi mambo leo

30
Wa majambazi mambo leo
Nchi kufanywa kitoweo
Siasa kuwa ndo uteo
Kuhifadhi yao majungu

31
Kuhifadhi yao majungu
Bila ya kujali M'Ngu
Nchi oneshwa matungu
Rehema itapo wadia?

32
Rehema itapo wadia
Tusiogope kuingia
Tujue yalobakia
Wanaume na wanawake

33
Wanaume na wanawake
Pasiwe alo peke yake
Kula mtu apewe chake
Mseto, choroko na wali

34
Mseto, choroko na wali
Ngoma huchezwa kwa ndzumari
Ndio kuchuma yote mali
Ukweli usiwe na miko

35
Ukweli usiwe na miko
Jinsia iwe hadi mwisho
Kwetu, ungwana ndo mwito
Zanzibar kupandishwa juu

36
Zanzibar kupandishwa juu
Shamhuna hana makuu
Atajipamba Siku Kuu
Na Khatibu kushangiria


37
Na haya yote tunosema
Magazetini tunagema
Fununu papo zinatema
London mkutanoni twende

38
London mkutanoni twende
Tukafichuliwe ya mende
Yasemwao ndani na nde
Maridhiano yawe wazi

39
Maridhiano yawe wazi
Ukweli upate malazi
Kwa Kusi na Kaskazi
Ndo wananchi watakavyo

40
Ndo wananchi watakavyo
Wawakilishi watakayo
Ya kuridhisha Mba Chao
Kwa vishindo na vuguvugu

41
Kwa vishindo na vuguvugu
Tulaani ukorofi sugu
Tupate kufyeka magugu
Kwa kupanta jaha ya tija!

Rendez-vous Abbey Schhol Leisure Centre, Woodbridge Road
Barking, East London
Jumamosi, 13/02/10.

42

Mkutanoni Landani

Sefu keta wake ndani

Kawambia "Ikhiwani

Tusahau yalopita"



43

Tusahau yalopita

Amani mshinda vita

Zanzibar inatuita

Tujihodari kwa yote



44

Tujihodari kwa yote

Tusikose kote kote

Visiwa ni vyetu sote

Tumlaani Shetani!



45

Tumlaani Shetani

Tukinge wetu Watwani

Tujijue sisi nani

Tusitupe Mba Chao



46

Tusitupe Mba Chao

Kwa msala upitao
Shime tuyajue hayo

Zanzibar ipande juu



47

Zanzibar ipande juu

Wirathi wa Mwinyi Mkuu

Pujini hata Bwejuu

Pasiwe waasi tena



48

Pasiwe waasi tena

Mashekhe wamesha nena

Tuhifadhi yalo mema

Tuache ya maferembwe



49

Tuache ya marefembwe

Suluhisho si bwebwe mbwe

Tupanie kwa vibombwe

Ndo chetu kuwa halisi



50

Kuwa na chetu halisi

Kisichokuwa rahisi

Historia yatukisi

Ridhiano ndio ngao



51

Ridhiano ndio ngao

Sote na tujue hayo

Tunapo pambana nao

Wanapopika majungu



52

Wanapopika majungu

Kututia zungu zungu

Kukana amri za M'Ngu

Tunyakue yalokita



53

Tunyakue yalokita

Kwa kujikinga na vita

Mchakato sije sita

Tarakhe kusonga mbele



54

Tarekhe kusonga mbele

Uhai usona ndwele

Sawahil hata Mkelle

Zenjibari ndo johari



55

Zenjibari ndo johari

Wimbi letu la bahari

Iwe ndo kwetu fahari

Ya kucheza mtu kwao



56

Ya kucheza mtu kwao

Aje tunzwa kwa vipao

Tutapike sumu zao

Nchi tena iwe huru



57

Nchi tena iwe huru

Uungwana kuamaru

Muungano uwe nuru

Tujadidi mikataba



58

Tujadidi mikataba

Pwani pamoja na Bara

Tusizongwe na madhara

Tanzania ijiunde



59

Tanzania ijiunde

Bila ya kuliwa kunde

Kwa heshima tuitunde

Uwe muungano wa kweli



60

Uwe muungano wa kweli

Kama bahari na meli

Daftari na jaduweli

Karume na Sefu hawo!

Wakatabahu,

S. H. M. Bwanatosha

London

Jumapili, 14/02/10

Sunday, November 1, 2009

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*

Tuesday, April 14, 2009

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.

Sunday, April 12, 2009

KWA MINAJILI YA KUMBUKUMBU NA. 2

Washington College of Law logo
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.
American University logo

Kayum AhmedKayum 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 JayAnneen 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 NawazDhilip 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 DongCheng 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 HuangWei 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 IbraimovTamerlan 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-BrownMichelle 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 MorenoRoberto 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 MwatawalaZainab 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 PeixotoFlavia 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 SouzaAndrea 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.

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