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.
Wednesday, February 13, 2013
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.
"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).
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.
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)
From: This sender is DomainKeys verified"Saada Al-Ghafry"
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.
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.
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